Sankardev: Difference between revisions

What links here Related changes Page information Get shortened URL
Created by ImportMaster
Last edited March 30, 2026
← Older edit
VisualWikitext
Updated the article +/-
m slightly expanded content as per guidelines for accuracy
 
Line 1: Line 1:
{{short description|Indian polymath (1449–1568)}}
{{short description|Indian polymath (1449–1568)}}
{{Use dmy dates|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox Hindu leader
{{Infobox Hindu leader
| name              = Sankardev
| name              = Sankardev
| native_name        =  
| native_name        = The [[Jagat Guru]]
| image              = Sankaradeva.jpg
| image              = Sankaradeva.jpg
| alt                = Sankardeva
| alt                = Sankardeva
| caption            = Imaginary portrait of Srimanta Sankardev by [[Bishnu Prasad Rabha]]<ref>This portrait, created by [[Bishnu Rabha]] in the 20th-century, is generally accepted as the "official" portrait of Sankardev, whose likeness in pictorial form is not available from any extant form {{cite news |title=Portrait of a poet as an artist  |author=A Staff Reporter |url=https://www.telegraphindia.com/1031014/asp/northeast/story_2457557.asp |newspaper=The Telegraph |date=14 October 2003 |archive-url=https://web.archive.org/web/20031101083706/https://www.telegraphindia.com/1031014/asp/northeast/story_2457557.asp |access-date=8 May 2013|archive-date=1 November 2003 }}</ref>
| caption            = Imaginary portrait of Srimanta Sankardev by [[Bishnu Prasad Rabha]]<ref>This portrait, created by [[Bishnu Rabha]] in the 20th-century, is generally accepted as the "official" portrait of Sankardev, whose likeness in pictorial form is not available from any extant form {{cite news |title=Portrait of a poet as an artist  |author=A Staff Reporter |url=https://www.telegraphindia.com/1031014/asp/northeast/story_2457557.asp |newspaper=The Telegraph |date=14 October 2003 |archive-url=https://web.archive.org/web/20031101083706/https://www.telegraphindia.com/1031014/asp/northeast/story_2457557.asp |access-date=8 May 2013|archive-date=1 November 2003 }}</ref>
| religion          = [[Ekasarana Dharma]]
| religion          = [[Hinduism]]
| birth_date        = 26 September 1449,
| birth_date        = 1449
| birth_place        = [[Bordowa than]]<br/>  (Today [[Nagaon district]], [[Assam]], [[India]])
| birth_place        = [[Bordowa Than|Bordowa]], old name is Alipukhuri, Tembuani<ref>{{Cite book |last=Bhuyan |first=Jogendra Nath |title=মহাপুৰুষ শ্ৰীমন্ত শংকৰদেৱ |trans-title=Mahapurush Srimanta Sankardev |year=1980 |publisher=Jogendra Nath Bhuyan |location=Guwahati |language=as |pages=18-22 |url=https://archive.org/details/in.ernet.dli.2015.452732/page/n1/mode/2up}}</ref>
  [[Nagaon district]], [[Assam]], [[India]])
| birth_name        = <!-- name before becoming a religious teacher -->
| birth_name        = <!-- name before becoming a religious teacher -->
| death_date        = 7 September 1568<ref>"His eventful career came to an end on Thursday, the 7th or the 21st Bhadra (September), the 2nd day of the bright half of the lunar month, 1490 Saka/1569 AD; and his last physical remains were consigned to fire on the banks of the small river, Toroca." {{harvcol|Neog|1980|pp=120–121}}</ref>
| death_date        = {{death year and age|1568|1449}}<ref>"His eventful career came to an end on Thursday, the 7th or the 21st Bhadra (September), the 2nd day of the bright half of the lunar month, 1490 Saka/1569 AD; and his last physical remains were consigned to fire on the banks of the small river, Toroca." {{harvcol|Neog|1980|pp=120–121}}</ref><ref>{{harvtxt|Burman|1999|p=56}}</ref>
| death_place        = Bheladonga<br/> (Today [[Cooch Behar]], [[West Bengal]], India)
| death_place        = Bheladonga<br/> (Today [[Cooch Behar]], [[West Bengal]], India)
| successor          = [[Madhavdev]]
| successor          = [[Madhavdev]]
Line 23: Line 23:
| mother            = Satyasandhya
| mother            = Satyasandhya
}}
}}
{{Culture of Assam}}
{{quote box|width=22em|title=Quotation|quote=Do, therefore, regard all and everything as though they were God Himself!? Seek not to know the caste of a [[Brahmin|Brahmana]] nor of a [[Chandala]].<ref>{{cite web|title=Kirttana Ghosa – Translations|url=http://atributetosankaradeva.org/kirttana_selecns.htm|access-date=27 October 2012}}</ref> }}
{{quote box|width=22em|title=Quotation|quote=Do, therefore, regard all and everything as though they were God Himself!? Seek not to know the caste of a [[Brahmin|Brahmana]] nor of a [[Chandala]].<ref>{{cite web|title=Kirttana Ghosa – Translations|url=http://atributetosankaradeva.org/kirttana_selecns.htm|access-date=27 October 2012}}</ref> }}
'''Srimanta Sankardev'''<ref>The name is spelt variously as '''''Sankardev''''', '''''Sankardeva''''' and '''''Sankaradeva'''''. Further discussion may be seen at [[Talk:Sankardev|relevant talk page]].</ref> (শ্ৰীমন্ত শংকৰদেৱ; {{IPAc-en|ˈ|s|r|ɪ|ˌ|m|æ|n|t|ə| |ˈ|s|æ|n|k|ə(r)|ˌ|d|eɪ|v}}, {{IPA-as|sɹimɔntɔ xɔŋkɔɹdew}}; 1449–1568) was a 15th–16th century [[Assamese people|Assamese]] [[polymath]]; a saint-scholar, poet, playwright, dancer, actor, musician, artist social-religious reformer and a figure of importance in the cultural and religious history of Assam, India. He is widely credited with building on past cultural relics and devising new forms of music ([[Borgeet]]), theatrical performance ([[Ankia Naat]], [[Bhaona]]), dance ([[Sattriya]]), literary language ([[Brajavali]]).  Besides, he has left an extensive literary oeuvre of trans-created scriptures ([[Bhagavat of Sankardev]]), poetry and theological works written in Sanskrit, Assamese and [[Brajavali]].  The [[Bhagavatism|Bhagavatic]] religious movement he started, [[Ekasarana Dharma]] and also called Neo-Vaishnavite movement,<ref>{{cite web|title=Sankardev's Religion – Mahāpurusism|url=http://www.atributetosankaradeva.org/mahapurusiya.htm|access-date=27 October 2012}}</ref> influenced two medieval kingdoms – [[Koch Kingdom|Koch]] and the [[Ahom kingdom]] – and the assembly of devotees he initiated evolved over time into monastic centers called [[Sattra]]s, which continue to be important socio-religious institutions in Assam and to a lesser extent in [[North Bengal]]. Sankardev inspired the [[Bhakti movement]] in Assam just as [[Guru Nanak]], [[Ramananda]], [[Namdev]], [[Kabir]], [[Basava]] and [[Chaitanya Mahaprabhu]] inspired it elsewhere in the Indian subcontinent.
'''Srimanta Sankardev'''<ref>The name is spelt variously as '''''Sankardev''''', '''''Sankardeva''''' and '''''Sankaradeva'''''. Further discussion may be seen at [[Talk:Sankardev|relevant talk page]].</ref> ({{IPAc-en|ˈ|s|r|ɪ|ˌ|m|æ|n|t|ə| |ˈ|s|æ|n|k|ə(r)|ˌ|d|eɪ|v}}, {{IPA|as|sɹimɔntɔ xɔŋkɔɹdeβ}}; 1449–1568) was a 15th–16th century [[Assamese people|Assamese]] [[polymath]]; a saint-scholar, poet, playwright, dancer, actor, musician, artist social-religious reformer and a figure of importance in the cultural and religious history of the [[Bhakti movement]] in [[Assam]]. He is credited with building on past cultural relics and devising new forms of music ([[Borgeet]]), theatrical performance ([[Ankia Naat]], [[Bhaona]]), dance ([[Sattriya]]), literary language ([[Brajavali]]).  Besides, he has left a literary oeuvre of trans-created scriptures ([[Bhagavat of Sankardev]]), poetry and theological works written in Sanskrit, Assamese and [[Brajavali]].  The [[Bhagavatism|Bhagavatic]] religious movement he started, [[Ekasarana Dharma]] and also called Neo-Vaishnavite movement,<ref>{{cite web|title=Sankardev's Religion – Mahāpurusism|url=http://www.atributetosankaradeva.org/mahapurusiya.htm|access-date=27 October 2012}}</ref> influenced two medieval kingdoms – [[Koch Kingdom|Koch]] and the [[Ahom kingdom]] – and the assembly of devotees he initiated evolved over time into monastic centers called [[Sattra]]s, which continue to be important socio-religious institutions in Assam and to a lesser extent in [[North Bengal]].


His literary and artistic contributions are living traditions in Assam today. The religion he preached is practised by a large population, and [[Sattra]]s (monasteries) that he and his followers established continue to flourish and sustain his legacy.
His literary and artistic contributions are living traditions in Assam today. The religion he preached is practised by a large population, and [[Sattra]]s (monasteries) that he and his followers established continue to flourish and sustain his legacy.
After the death of Sankardev, [[Madhavdev]] incorporated narrations of his life in prayer services, a practice that his disciples followed, and in due course of time, a large body of biographical literature arose.<ref>{{harv|Neog|1980|p=2}}</ref> These are generally classed in two groups: early (those by Daityari Thakur, Bhusan Dwija, Ramananda Dwija and Vaikuntha Dwija) and late (''Guruvarnana'' by Aniruddha Das, the more than one anonymous ''Katha-guru-carits'', ''Bardowa-carit'', ''Sankardev caritra'' from Barpeta, the ''Saru-svarga-khanda'' and ''Bar-svarga-khanda'' by Sarvabhauma).<ref>{{harv|Neog|1980|p=3}}</ref> The authorship of the biography credited to Ramcaran Thakur, Daityari Thakur's father, is doubted, and it is generally dated to the 17th century and classed with the late biographies.<ref>{{harv|Neog|1980|pp=22–24}}</ref>
In general, all biographies consider Sankardev as an incarnation of Vishnu, including that by Daityari Thakur, the earliest.  The late biographies differ from the early group on the count that they ascribe supernatural feats to Sankardev, and describe miraculous events; and there is a tendency to read some events of the Bhagavata into his life.<ref>{{harv|Neog|1980|p=4}}</ref>
The biographies are full of contradictions; even though the earlier ones are considered more accurate, not all that they claim is true. Daityari Thakur's biography, the earliest one, claims Sankardev met with Chaitanya, which is now not accepted to be true.<ref>{{harv|Sarma|1990|p=38}}</ref>


==Biography==
==Biography==
<!--
<!--
[[File:Sankardev-genealogy.svg|thumb|right|550px|Srimanta Sankardev's genealogy and relatives that played a role in his life and work's narrative.  Sankardev himself drew his lineage from his great-grandfather Rajadhara. His grandmother was instrumental in raising him during his orphanhood and beyond. The brothers of his grandfather, Jayanta and Madhava dispensed the duties of the ''shiromani bhuyan'' during Sankardev's 20-year long first pilgrimage. A descendant of Jayanta, Kamalapriya, and her husband [[Chilarai]] were responsible for the royal [[Koch Kingdom|Koch]] support during the later part of his life. Puroshottam Thakur and Chaturbhuj Thakur, his grandsons, became important leaders in the religion Sankardev established.]]
[[File:Sankardev-genealogy.svg|thumb|right|550px|Srimanta Sankardev's genealogy and relatives that played a role in his life and work's narrative.  Sankardev himself traced his lineage back to his great-grandfather, Rajadhara. His grandmother was instrumental in raising him during his orphanhood and beyond. The brothers of his grandfather, Jayanta and Madhava, dispensed the duties of the ''shiromani bhuyan'' during Sankardev's 20-year-long first pilgrimage. A descendant of Jayanta, Kamalapriya, and her husband [[Chilarai]] were responsible for the royal [[Koch Kingdom|Koch]] support during the later part of his life. Puroshottam Thakur and Chaturbhuj Thakur, his grandsons, became important leaders in the religion Sankardev established.
-->
-->
After the death of Sankardev, [[Madhavdev]] incorporated narrations of his life in prayer services, a practice that was followed by his apostles, and in due course of time a large body of biographical literature arose.<ref>{{harv|Neog|1980|p=2}}</ref> These are generally classed in two groups: early (those by Daityari Thakur, Bhusan Dwija, Ramananda Dwija and Vaikuntha Dwija) and late (''Guruvarnana'' by Aniruddha Das, the more than one anonymous ''Katha-guru-carits'', ''Bardowa-carit'', ''Sankardev caritra'' from Barpeta, the ''Saru-svarga-khanda'' and ''Bar-svarga-khanda'' by Sarvabhauma).<ref>{{harv|Neog|1980|p=3}}</ref> The authorship of the biography credited to Ramcaran Thakur, Daityari Thakur's father, is doubted and it is generally dated to the 17th-century and classed with the late biographies.<ref>{{harv|Neog|1980|pp=22–24}}</ref>


In general, all biographies consider Sankardev as an incarnation of Vishnu, including that by Daityari Thakur, the earliest.  The late biographies differ from the early group on the count that they ascribe supernatural feats to Sankardev, and describe miraculous events; and there is a tendency to read some events of the Bhagavata into his life.<ref>{{harv|Neog|1980|p=4}}</ref>
The biographies are full of contradictions; even though the earlier ones are considered more accurate, not all they claim are true—Daityari Thakur's biography, the earliest one, claims Sankardev met with Chaitanya, which is now not accepted to be true.<ref>{{harv|Sarma|1990|p=38}}</ref>


===Early life: Alipukhuri and Bordowa===
===Early life: Bordowa===
[[File:Partha Pratim Bora Photography.jpg|thumb|Kirtan Ghar in the birthplace of Simanta Sankardev. ]]
{{Sankardev's Family Tree}}
{{Sankardev's Family Tree}}
Sankardev, then named Sankaravara,<ref>{{harv|Neog|1980|p=101}}</ref> was born into the Shiromani (chief) ''[[Bhuyan chieftains|Baro-Bhuyans]]'' family at Alipukhuri near Bordowa in present-day [[Nagaon]] district in c1449.<ref>The traditional date of Sankardev's birth, generally considered correct, is in the month of Ashwin-Kartika (October) 1449 {{harv|Neog|1980|p=98}}. Assuming the middle of October as his birthdate in that year, his life span was 118 years, 10 months and a few days {{harv|Neog|1980|p=100}}.</ref> Though some authors have expressed doubt that Sankardev could have lived that long, considering that he was of robust health 1449 is generally accepted.<ref>{{harv|Neog|1980|p=101}}</ref> The Baro-Bhuyans were independent landlords in Assam, and Sankardev belonged to the [[Kayastha]] Hindu caste. His family-members, including parents Kusumvar Bhuyan and Satyasandhya Devi, were [[Sakta]]s. Sankardev lost his father to smallpox when he was about 7 years old,<ref>{{harv|Neog|1980|p=101f}}</ref> and his mother died either soon after his birth, or soon after his father's death;<ref>{{harv|Neog|1980|p=67}}</ref> and he was raised by his grandmother Khersuti.
Sankardev, then named Sankaravara,<ref>{{harv|Neog|1980|p=101}}</ref> was born into the Shiromani (chief) ''[[Bhuyan chieftains|Baro-Bhuyans]]'' family at [[Bordowa Than|Bordowa]] (Alipukhuri, Tembuani) in present-day [[Nagaon]] district in c1449.<ref>The traditional date of Sankardev's birth, generally considered correct, is in the month of Ashwin-Kartika (October) 1449 {{harv|Neog|1980|p=98}}</ref> Though some authors have expressed doubt that Sankardev could have lived that long, 1449 is generally accepted.<ref>{{harv|Neog|1980|p=101}}</ref> The Baro-Bhuyans were independent landlords in Assam, and Sankardev belonged to the Kayastha (Kalita) family. His family members, including parents Kusumvar Bhuyan and Satyasandhya Devi, were [[Sakta]]s. Sankardev lost his father to smallpox when he was about 7 years old,<ref>{{harv|Neog|1980|p=101f}}</ref> and his mother died either soon after his birth, or soon after his father's death;<ref>{{harv|Neog|1980|p=67}}</ref> and he was raised by his grandmother Khersuti.


He began attending Mahendra Kandali's ''tol'' or ''chatrasaal'' (school) at the age of 12 and soon wrote his first verses ''[[karatala-kamala]]''. <!--
He began attending Mahendra Kandali's ''tol'' or ''chatrasaal'' (school) at the age of 12 and soon wrote his first verses ''[[karatala-kamala]]''. <!--
Line 56: Line 58:
</blockquote>
</blockquote>
-->
-->
The complete poem was written before he was taught the vowels except, of course, the first one, and is often cited as an example of the early flowering of his poetic genius.  He stayed at the ''tol'' during his teens, and studied grammar and Indian scriptures.<ref name="Harv102">{{harv|Neog|1980|p=102}}</ref> He practised ''[[yoga]]'' (which he gave up later) and was physically very able,<ref>{{harv|Neog|1980|pp=102–103}}</ref> and according to legend, he could swim across the [[Brahmaputra]] while it was in spate.  It is generally believed that he wrote his first work, ''Harishchandra upakhyan'', while at the ''tol''.<ref name="Harv102" /> Mahendra Kandali changed his name to 'Sankardev' while he was at school.<ref name="Harv102" />
The complete poem was written before he was taught the vowels, except, of course, the first one, and is often cited as an example of the early flowering of his poetic genius.  He stayed at the ''tol'' during his teens, and studied grammar and Indian scriptures.<ref name="Harv102">{{harv|Neog|1980|p=102}}</ref> He practised ''[[yoga]]'' (which he gave up later) and was physically very able,<ref>{{harv|Neog|1980|pp=102–103}}</ref> and according to legend, he could swim across the [[Brahmaputra]] while it was in spate.  It is generally believed that he wrote his first work, ''Harishchandra upakhyan'', while at the ''tol''.<ref name="Harv102" /> Mahendra Kandali changed his name to 'Sankardev' while he was at school.<ref name="Harv102" />


====Bhuyan ''shiromaniship''====
====Bhuyan ''shiromaniship''====
Sankardev soon mastered the major scriptures and thereafter left the ''tol'' in his late teens (c1465) to attend to his responsibilities as the Shiromani Bhuyan. He came to be known as the ''Dekagiri'' among his subjects and admirers. As Alipukhuri had become crowded, he moved his household from Alipukhuri to Bordowa. He married his first wife Suryavati when he was in his early 20s and a daughter, Manu, was born in about three years, but his wife died about nine months later.<ref>{{harv|Barman|1999|p=19}}</ref>
Sankardev soon mastered the major scriptures and thereafter left the ''tol'' in his late teens (c1465) to attend to his responsibilities as the Shiromani Bhuyan. He came to be known as the ''Dekagiri'' among his subjects and admirers. As Alipukhuri had become crowded, he moved his household from Alipukhuri to Bordowa. He married his first wife, Suryavati when he was in his early 20s and a daughter, Manu, was born about three years later, but his wife died about nine months after that.<ref>{{harv|Barman|1999|p=19}}</ref>


====First pilgrimage====
====First pilgrimage====
It is possible that the death of his wife increased his already existing spiritual inclination and he left for a twelve-year-long pilgrimage, sometime after his daughter was married to Hari, a Bhuyan scion.  He handed over the maintenance of his household to his son-in-law Hari; the Bhuyan Shiromaniship to his grand uncles Jayanta and Madhav; and began his journey in 1481. He was accompanied by seventeen others including his friend and associate Ramaram and his teacher Mahendra Kandali.<ref>{{harv|Neog|1980|p=103}}</ref> At this point of time, he was 32. The pilgrimage took him to [[Puri]], [[Mathura, Uttar Pradesh|Mathura]], [[Dwarka|Dwaraka]], [[Vrindavan]], [[Gaya, India|Gaya]], [[Rameswaram]], [[Ayodhya]], [[Sitakunda]] and almost all the other major seats of the Vaishnavite religion in India. He seem to have spent many years at Jagannath-kshetra at Puri, where he read and explained the Brahma Purana to the priests and lay people.<ref>{{harv|Neog|1980|p=104}}</ref> At Badrikashram in 1488, he composed his first ''[[borgeet]]''—''mana meri ram charanahi lagu''—in [[Brajavali]].<ref>{{harv|Neog|1980|p=179}}</ref> According to Katha Gurucharit, the first Borgeet was "Rama meri hridaya pankaje baise" and he composed it in 1481 at the very outset of the pilgrimage at a place called Rowmari.<ref>{{harv|Borkakoti|2006|p=92}}</ref> He returned home to Alipukhuri after 12 years (his family had moved back from Bordowa in his absence). During his pilgrimage, he became the part of a pan-Indian Bhakti movement and helped it blossom.
It is possible that the death of his wife increased his already existing spiritual inclination, and he left for a twelve-year-long pilgrimage, sometime after his daughter was married to Hari, a Bhuyan scion.  He handed over the maintenance of his household to his son-in-law Hari; the Bhuyan Shiromaniship to his grand uncles Jayanta and Madhav; and began his journey in 1481. He was accompanied by seventeen others, including his friend and associate Ramaram and his teacher Mahendra Kandali.<ref>{{harv|Neog|1980|p=103}}</ref> At this point of time, he was 32. The pilgrimage took him to [[Puri]], [[Mathura, Uttar Pradesh|Mathura]], [[Dwarka|Dwaraka]], [[Vrindavan]], [[Gaya, India|Gaya]], [[Rameswaram]], [[Ayodhya]], [[Sitakunda]] and almost all the other major seats of the Vaishnavite religion in India. He seems to have spent many years at Jagannath-kshetra at Puri, where he read and explained the Brahma Purana to the priests and lay people.<ref>{{harv|Neog|1980|p=104}}</ref> At Badrikashram in 1488, he composed his first ''[[borgeet]]''—''mana meri ram charanahi lagu''—in [[Brajavali]].<ref>{{harv|Neog|1980|p=179}}</ref> According to Katha Gurucharit, the first Borgeet was "Rama meri hridaya pankaje baise" and he composed it in 1481 at the very outset of the pilgrimage at a place called Rowmari.<ref>{{harv|Borkakoti|2006|p=92}}</ref> He returned home to Alipukhuri after 12 years (his family had moved back from Bordowa in his absence). During his pilgrimage, he became a part of a pan-Indian Bhakti movement and helped it blossom.


====''Shiromaniship'' refusal====
====''Shiromaniship'' refusal====
On his return from his pilgrimage (c1493), Sankardev refused to take back the Shiromaniship, though on the insistence of his elders, he took responsibility of a hundred families (''gomastha'') but he soon handed over the responsibility to his son-in-law Hari. On his grandmother's insistence, he married Kalindi at the age of 54. Finally, he moved back to Bordowa and constructed a temple (''devagriha'') in c1498,<ref>After five years, Sankara had a temple built for him a little away from the abode of householder" {{harv|Neog|1980|p=69}}</ref> possibly a thatched house, built on the original site of his father's house where he could meet with people, discuss religious matters and hold prayers, and preach. He wrote ''Bhakti pradipa'' and ''Rukmini harana''. Soon after, he received a copy of the [[Bhagavata Purana]] from Jagadisa Mishra of [[Mithila (ancient)|Mithila]], with Sridhara Swami's [[monism|monistic]] commentary "Bhavartha-dipika".  Mishra recited and explained the entire Bhagavata in the presence of Sankardev and this event is considered momentous in the development of Ekasarana.<ref>{{harv|Neog|1980|p=107}}</ref> Datyari, an early biographer of Sankardev writes: Sankardev listened with rapt attention to the exposition by Jagadish Mishra and realised that the ''Bhagavata'' was a scripture without parallel, a scripture that determined Krishna as the only God, ''naam'' as the real dharma, and ''aikantika-sarana'' and ''sat-sanga'' as the indispensable elements of the faith."<ref>{{harv|Sarma|1999|p=12}}</ref> He also began composing the ''Kirtana ghosha''.
On his return from his pilgrimage (c1493), Sankardev refused to take back the Shiromaniship, though on the insistence of his elders, he took responsibility of a hundred families (''gomastha''), but he soon handed over the responsibility to his son-in-law Hari. On his grandmother's insistence, he married Kalindi at the age of 54. Finally, he moved back to Bordowa and constructed a temple (''devagriha'') in c1498,<ref>After five years, Sankara had a temple built for him a little away from the abode of householder" {{harv|Neog|1980|p=69}}</ref> possibly a thatched house, built on the original site of his father's house where he could meet with people, discuss religious matters and hold prayers, and preach. He wrote ''Bhakti pradipa'' and ''Rukmini harana''. Soon after, he received a copy of the [[Bhagavata Purana]] from Jagadisa Mishra of [[Mithila (ancient)|Mithila]], with Sridhara Swami's [[monism|monistic]] commentary "Bhavartha-dipika".  Mishra recited and explained the entire Bhagavata in the presence of Sankardev, and this event is considered critical in the development of Ekasarana.<ref>{{harv|Neog|1980|p=107}}</ref> Datyari, an early biographer of Sankardev, writes: Sankardev listened with rapt attention to the exposition by Jagadish Mishra and realised that the ''Bhagavata'' was a scripture without parallel, a scripture that determined Krishna as the only God, ''naam'' as the real dharma, and ''aikantika-sarana'' and ''sat-sanga'' as the indispensable elements of the faith."<ref>{{harv|Sarma|1999|p=12}}</ref> He also began composing the ''Kirtana ghosha''.


====''Cihna-yatra''====
====''Cihna-yatra''====
After his exposure to the detailed Bhagavata Purana and Sridhara Swami's commentary ''Bhavartha-dipika'', Sankardev produced a dance-drama called ''Cihna yatra'', for which he painted the ''[[Vaikuntha|Sapta vaikuntha]]'' (seven heavens), guided the making of musical instruments and played the instruments himself.<ref>The early biographers are silent on ''Cihna-yatra''.  ''Katha-guru-carita'' and ''Borduwa-carita'', both late biographies, say ''Cihna-yatra'' was performed after Sankardev's first pilgrimage; only Ramcaran says Sankardev arranged it when he was 19 years old, which is unlikely according to [[Maheswar Neog]]. {{harv|Neog|1980|p=107}}</ref><ref>But Bhuban Chandra Bhuyan, Dr. Sanjib Kumar Borkakoti etc have opined that Cihna yatra was enacted before the pilgrimage, to be precise in 1468 AD.{{harv|Borkakoti|2005|p=17}}</ref> According to other biographers, Sankardev produced ''Maha-nata'' in the presence of Jagdish Mishra in the temple he had constructed at Alipukhuri.<ref>{{harv|Neog|1980|p=108}}</ref>
After his exposure to the detailed Bhagavata Purana and Sridhara Swami's commentary ''Bhavartha-dipika'', Sankardev produced a dance-drama called ''Cihna yatra'', for which he painted the ''[[Vaikuntha|Sapta vaikuntha]]'' (seven heavens), guided the making of musical instruments and played the instruments himself.<ref>The early biographers are silent on ''Cihna-yatra''.  ''Katha-guru-carita'' and ''Borduwa-carita'', both late biographies, say ''Cihna-yatra'' was performed after Sankardev's first pilgrimage; only Ramcaran says Sankardev arranged it when he was 19 years old, which is unlikely according to [[Maheswar Neog]]. {{harv|Neog|1980|p=107}}</ref><ref>But Bhuban Chandra Bhuyan, Dr. Sanjib Kumar Borkakoti etc. have opined that Cihna yatra was enacted before the pilgrimage, to be precise in 1468 AD.{{harv|Borkakoti|2005|p=17}}</ref> According to other biographers, Sankardev produced ''Maha-nata'' in the presence of Jagdish Mishra in the temple he had constructed at Alipukhuri.<ref>{{harv|Neog|1980|p=108}}</ref>


According to Neog, this was the point when Sankardev decided to preach a new religion.  Some of the first to be initiated into this religion was the wife of Jayanta-dalai, a leper named Hariram (later Tulasiram), Ramaram his associate and Mahendra Kandali, his ''tol'' teacher.<ref>{{harv|Neog|1980|pp=108–109}}</ref> The 13 years at Alipukhuri was the period during which he reflected deeply on Vaishnavism and on the form that would best suit the spiritual and ethical needs of the people. Ananta Kandali, a profound scholar of Sanskrit, became his disciple during this time; he translated the later part of Canto X of the Bhagavata Purana after consulting Sankardev.
According to Neog, this was the point when Sankardev decided to preach a new religion.  Some of the first to be initiated into this religion were the wife of Jayanta-dalai, a leper named Hariram (later Tulasiram), Ramaram, his associate and Mahendra Kandali, his ''tol'' teacher.<ref>{{harv|Neog|1980| p=108 109}}</ref> The 13 years at Alipukhuri were the period during which he reflected on Vaishnavism and on the form that would suit the spiritual and ethical needs of the people. Ananta Kandali, a profound scholar of Sanskrit, became his disciple during this time; he translated the latter part of Canto X of the Bhagavata Purana after consulting Sankardev.


From Alipukhuri Sankardev moved back to Bordowa in 1509 and built a ''thaan''. Some authors claim that this ''than'' had all the major features of a sattra (central ''kirtanghar'', ''cari-hati'' etc.),<ref>{{harv|Borkakoti|2006|p=23}}</ref> whereas many others assert that these features did not exist during Sankardev's time.<ref>"It is not known from biographical or contemporary literature of the period whether the sattra of Sankardev besides containing the prayer-hall and the shrine did really contain the system of ''cari-hati'' like that of later-day sattras". {{harv|Sarma|1966|p=105}}</ref><ref>"It may be recalled (Daityari, Katha-guru-carit) that in Sankardev's days, the daily sittings...were held in the open or under shades of trees" {{harv|Neog|1980|p=312}}</ref> This ''than'' was abandoned and more than a hundred years later in the middle of the 17th-century, Sankardev's granddaughter-in-law, Kanaklata, established it again.<ref>{{harv|Sarma|1966|p=93}}</ref>
From Alipukhuri, Sankardev moved back to Bordowa in 1509 and built a ''thaan''. Some authors claim that this ''than'' had all the major features of a sattra (central ''kirtanghar'', ''sari-hati'' etc.),<ref>{{harv|Borkakoti|2006|p=23}}</ref> whereas many others assert that these features did not exist during Sankardev's time.<ref>"It is not known from biographical or contemporary literature of the period whether the sattra of Sankardev besides containing the prayer-hall and the shrine did contain the system of ''sari-hati'' like that of later-day sattras". {{harv|Sarma|1966|p=105}}</ref><ref>"It may be recalled (Daityari, Katha-guru-carit) that in Sankardev's days, the daily sittings...were held in the open or under shades of trees" {{harv|Neog|1980|p=312}}</ref> This ''than'' was abandoned and more than a hundred years later in the middle of the 17th-century, Sankardev's granddaughter-in-law, Kanaklata, established it again.<ref>{{harv|Sarma|1966|p=93}}</ref>


====Literary works in the Baro-Bhuyan territories====
====Literary works in the Baro-Bhuyan territories====
Line 92: Line 94:


====Gangmau====
====Gangmau====
[[Biswa Singha]], began his activities to remove the Bhuyans from power in the western part of the Brahmaputra valley in 1509.  Furthermore, the Bhuyans in the Bordowa area picked up a quarrel with their [[Dimasa Kingdom|Kachari]] neighbours, and when attacked Sankardev advised the Bhuyans to move, which brought to an end the independence of this group of Bhuyans.<ref name="Harv69">{{harv|Neog|1980|p=69}}</ref> Sankardev and his associates first crossed the Brahmaputra river in 1516–17 and settled first at Singari and finally at Routa; and when Viswa Singha advanced towards Routa, Sankardev moved to Gangmau in the [[Ahom kingdom]] in 1527.<ref>[Neog, Maheswar, ''Śaṅkaradeva and his times'', p. 68]</ref><ref name="Harv69" /> At Gangmau they stayed for five years where Sankardev's eldest son Ramananda was born. At Gangmau, he wrote the drama ''Patniprasad''. In fact he lived alone at a place named Gajalasuti out of dissatisfaction with some relative. He penned the play there.
[[Biswa Singha]] began his activities to remove the Bhuyans from power in the western part of the Brahmaputra valley in 1509.  Furthermore, the Bhuyans in the Bordowa area picked up a quarrel with their [[Dimasa Kingdom|Kachari]] neighbours, and when attacked, Sankardev advised the Bhuyans to move, which brought to an end the independence of this group of Bhuyans.<ref name="Harv69">{{harv|Neog|1980|p=69}}</ref> Sankardev and his associates first crossed the Brahmaputra river in 1516–17 and settled first at Singari and finally at Routa; and when Viswa Singha advanced towards Routa, Sankardev moved to Gangmau in the [[Ahom kingdom]] in 1527.<ref>[Neog, Maheswar, ''Śaṅkaradeva and his times'', p. 68]</ref><ref name="Harv69" /> At Gangmau, they stayed for five years, where Sankardev's eldest son Ramananda was born. At Gangmau, he wrote the drama ''Patniprasad''. He lived alone at a place named Gajalasuti out of dissatisfaction with some relative. He penned the play there.


====Dhuwahat====
====Dhuwahat====
While at Gangmau, the [[Koch dynasty|Koch]] king [[Biswa Singha]] attacked the [[Ahom kingdom|Ahoms]]. The Bhuyans fought for the Ahoms and the Koch king was defeated. Due to the unsettled situation at Gangmau Sankardev next moved to Dhuwahat, near Ahatguri in present-day [[Majuli]], washed away by the Brahmaputra in 1913.  The Bhuyans were settled here by the Ahoms with land and estate,<ref>"Ere long, the inroads of the Bhutanese and the Koches compelled them to shift their residence to Dhuwahat-Belaguri, where the Ahom monarch settled them with land and estate." {{harv|Sarma|1966|p=13}}</ref> Hari, Sankardev's son-in-law became a [[Saikia]], and his cousin Jagatananda, grandson of Jayanta received a title 'Ramarai'.<ref>{{harv|Barman|1999|p=37}}</ref> At Dhuwahat, he met his spiritual successor Madhavdev. [[Madhavdev]], a sakta, got into a religious altercation with his brother-in-law Ramadas who had recently converted to Vaishnavism.  Ramadas took him to Sankardev, who, after a long debate, convinced him of the power and the efficacy of ''Ekasarana''.  The acquisition of Madhavdev, with his talent in poetry, singing and dedication to his new-found religion and guru, was a significant event in the ''Ekasarana'' history. At Dhuwahat he managed to attract a wider attention and popularity and he initiated many others into his religion.
While at Gangmau, the [[Koch dynasty|Koch]] king [[Biswa Singha]] attacked the [[Ahom kingdom|Ahoms]]. The Bhuyans fought for the Ahoms, and the Koch king was defeated. Due to the unsettled situation at Gangmau, Shankardeva next moved to Dhuwahat, near Ahatguri in present-day [[Majuli]], washed away by the Brahmaputra in 1913.  The Bhuyans were settled here by the Ahoms with land and estate,<ref>"Ere long, the inroads of the Bhutanese and the Koches compelled them to shift their residence to Dhuwahat-Belaguri, where the Ahom monarch settled them with land and estate." {{harv|Sarma|1966|p=13}}</ref> Hari, Sankardev's son-in-law, became a [[Saikia]], and his cousin Jagatananda, grandson of J, received a title 'Ramarai'.<ref>{{harv|Barman|1999|p=37}}</ref> At Dhuwahat, he met his spiritual successor Madhavdev. [[Madhavdev]], a sakta, got into a religious altercation with his brother-in-law, Ramadas, who had recently converted to Vaishnavism.  Ramadas took him to Sankardev, who, after a long debate, convinced him of the power and the efficacy of ''Ekasarana''.  The acquisition of Madhavdev, with his talent in poetry, singing and dedication to his new-found religion and guru, was a significant event in the ''Ekasarana'' history. At Dhuwahat, he managed to attract wider attention and popularity, and he initiated many others into his religion.


The popularity of Ekasarana and the conversion of people alarmed the priestly Brahmins,<ref>{{harv|Sarma|1966|p=13}}</ref> who reacted with anger and hostility. Sankardev tried to diffuse their hostility—by meeting with them at the house of his relative Budha-Khan<ref name="Harv111">{{harv|Neog|1980|p=111}}</ref> and asking his Brahmin antagonists to install a wooden idol of Jagannath, called Madan-Mohan, at his religious seat.  (Sankardev left this idol hanging on a tree when he took flight from Dhuwahat, and it was rescued years later by Vamshigopaldev and installed at Deberapar-sattra).<ref>{{harv|Neog|1980|p=376}}</ref><ref>The wooden idol was carved by one Korola Bhadai, and his invitation to the priests were conveyed by his brahmin associate Ramaram {{harv|Barman|1999|p=37}}</ref> The Brahmins finally complained to the Ahom king, [[Suhungmung]] (1497–1539), who summoned Sankardev to his court for a debate with them. Sankardev was able to convince the king that he was not a religious rebel and a threat to the social order, and the charges against him were dropped.<ref name="Harv111" /> The hostility, nevertheless, continued.<ref>{{harv|Neog|1980|p=112}}</ref>
The popularity of Ekasarana and the conversion of people alarmed the priestly Brahmins,<ref>{{harv|Sarma|1966|p=13}}</ref> who reacted with anger and hostility. Sankardev tried to diffuse their hostility—by meeting with them at the house of his relative Budha-Khan<ref name="Harv111">{{harv|Neog|1980|p=111}}</ref> and asking his Brahmin antagonists to install a wooden idol of Jagannath, called Madan-Mohan, at his religious seat.  (Sankardev left this idol hanging on a tree when he took flight from Dhuwahat, and it was rescued years later by Vamshigopaldev and installed at Deberapar-sattra).<ref>{{harv|Neog|1980|p=376}}</ref><ref>The wooden idol was carved by one Korola Bhadai, and his invitation to the priests was conveyed by his brahmin associate Ramaram {{harv|Barman|1999|p=37}}</ref> The Brahmins finally complained to the Ahom king, [[Suhungmung]] (1497–1539), who summoned Sankardev to his court for a debate with them. Sankardev was able to convince the king that he was not a religious rebel and a threat to the social order, and the charges against him were dropped.<ref name="Harv111" /> The hostility, nevertheless, continued.<ref>{{harv|Neog|1980|p=112}}</ref>


=====''Flight from Dhuwahat''=====
=====''Flight from Dhuwahat''=====
Though the positions of the Bhuyans in the Ahom kingdom began comfortably—with Sankardev's son-in-law, Hari, becoming a [[Paik system|Paik]] officer and Ramrai, his cousin, becoming a royal official—the relationship gradually deteriorated.  After the death of Viswasingha, who was inimical to the Bhuyans, and the rise of Naranarayan (1540), the Koch-Bhuyan relationship improved somewhat.<ref>"Prataprai Gabharu-Khan, who had escaped to Gauda when Viswasingha attacked them, returned to Kamrup and made a sort of alliance with Naranarayan" {{harv|Neog|1980|p=112}}</ref> Sometime in the 1540s during the reign of [[Suklenmung]] (1539–1552) a royal officer visited the region for an elephant capturing expedition.  Hari did not make himself available and furthermore, an elephant escaped through a barrier managed by the Bhuyans.  The officer took grave offence in this dereliction of duty and arrested Hari as well as Madhavdev.  At [[Garhgaon]], Hari was executed and Madhavdev interned for about a year.<ref>{{harv|Barman|1999|p=38}}</ref> According to Daityari, taking advantage of the Koch advance against the Ahoms (1546–1547), Sankardev and his followers escaped from the Ahom kingdom as they fell behind the vanguard of the Koch army setting up their garrison in [[Narayanpur, Assam|Narayanpur]] further to the east.<ref>The year of Sankardev's escape is generally taken as 1546, first suggested by Bezbaroa {{harv|Neog|1980|p=113}}.  Others suggest 1540 {{harv|Borkakoti|2012|p=26}}.</ref>
Though the positions of the Bhuyans in the Ahom kingdom began comfortably—with Sankardev's son-in-law, Hari, becoming a [[Paik system|Paik]] officer and Ramrai, his cousin, becoming a royal official—the relationship gradually deteriorated.  After the death of Viswasingha, who was inimical to the Bhuyans, and the rise of Naranarayan (1540), the Koch-Bhuyan relationship improved somewhat.<ref>"Prataprai Gabharu-Khan, who had escaped to Gauda when Viswasingha attacked them, returned to Kamrup and made a sort of alliance with Naranarayan" {{harv|Neog|1980|p=112}}</ref> Sometime in the 1540s during the reign of [[Suklenmung]] (1539–1552), a royal officer visited the region for an elephant capturing expedition.  Hari did not make himself available, and an elephant escaped through a barrier managed by the Bhuyans.  The officer took grave offence at this dereliction of duty and arrested Hari as well as Madhavdev.  At [[Garhgaon]], Hari was executed and Madhavdev interned for about a year.<ref>{{harv|Barman|1999|p=38}}</ref> According to Daityari, taking advantage of the Koch advance against the Ahoms (1546–1547), Sankardev and his followers escaped from the Ahom kingdom as they fell behind the vanguard of the Koch army setting up their garrison in [[Narayanpur, Assam|Narayanpur]] further to the east.<ref>The year of Sankardev's escape is generally taken as 1546, first suggested by Bezbaroa {{harv|Neog|1980|p=113}}.  Others suggest 1540 {{harv|Borkakoti|2012|p=26}}.</ref>


====Literary works in the Ahom kingdom====
====Literary works in the Ahom kingdom====
Line 113: Line 115:


====Sunpora====
====Sunpora====
Sankardev and his followers reached Kapalabari in Koch kingdom in later part of 1540 and put up there. But the water was very alkaline there. Several members including Madhavdev's mother Manorama died there. So after staying for some time at Kapalabari, Sankardev and his group moved to Sunpora in 1541.<ref>{{harv|Borkakoti|2012|p=27}}</ref> At Sunpora Sankardev initiated Bhavananda, a rich trader who had extensive business interest in the [[Garo Hills]] and Bhutan Hills besides Kamarupa. The trader, Narayana Das, settled at Janiya near [[Barpeta]] and took to agriculture. A man of the world otherwise, he soon flourished and became a provider to Sankardev and his devotees. He came to be known popularly as Thakur Ata.
Sankardev and his followers reached Kapalabari in the Koch kingdom in the later part of 1540 and put up there. But the water was very alkaline there. Several members, including Madhavdev's mother, Manorama,  died there. So after staying for some time at Kapalabari, Sankardev and his group moved to Sunpora in 1541.<ref>{{harv|Borkakoti|2012|p=27}}</ref> At Sunpora Sankardev initiated Bhavananda, a rich trader who had extensive business interests in the [[Garo Hills]] and Bhutan Hills besides Kamarupa. The trader, Narayana Das, settled at Janiya near [[Barpeta]] and took to agriculture. A man of the world otherwise, he soon flourished and became a provider to Sankardev and his devotees. He came to be known popularly as Thakur Ata.


====Patbausi====
====Patbausi====
After a great deal of moving, Sankardev settled at Patbausi near Barpeta in the [[Koch Kingdom]] and constructed a ''Kirtanghar'' (house of prayer). Some of the people he initiated here are Chakrapani Dwija and Sarvabhaum Bhattacharya, Brahmins; Govinda, a [[Garo people|Garo]]; Jayaram, a [[Bhutia]]; Madhai, a [[Pnar people|Jaintia]]; Jatiram, an ascetic; and Murari, a [[Koch people|Koch]]. [[Damodardev]], a Brahmin, was initiated by Sankardev. Damodardev was entrusted by Sankardev to initiate Brahmin disciples. A Sattra was also constructed for him at Patbausi itself. Later Damodardev became the founder of the Brahma Sanghati sect of Sankardev's religion.
After moving around, Sankardev settled at Patbausi near Barpeta in the [[Koch Kingdom]] and constructed a ''Kirtanghar'' (house of prayer). Some of the people he initiated here are Chakrapani Dwija and Sarvabhaum Bhattacharya, Brahmins; Govinda, a [[Garo people|Garo]]; Jayaram, a [[Bhutia]]; Madhai, a [[Pnar people|Jaintia]]; Jatiram, an ascetic; and Murari, a [[Koch people|Koch]]. [[Damodardev]], a Brahmin, was initiated by Sankardev. Damodardev was entrusted by Sankardev to initiate Brahmin disciples. A Sattra was also constructed for him at Patbausi itself. Later, R. Damodardev became the founder of the Brahma Sanghati sect of Sankardev's religion.


Among Sankardev's literary works, he completed his rendering of the Bhagavata Purana and wrote other independent works. He continued composing the Kirtan Ghosha, further translated the first canto of the [[Ramayana]] (''Adi Kanda'') and instructed Madhavdev to translate the last canto (''Uttara Kanda''), portions that were left undone by the 14th century poet [[Madhav Kandali]]. He wrote four plays: ''Rukmini harana'', ''Parijata harana'', ''Keligopala'' and ''Kalidamana''. Another play written at Patbausi, ''Kansa Vadha'', is lost. At Patbausi, he had lent his Bargeets numbering around 240 to Kamala Gayan. But unfortunately, Gayan's house was gutted and most of the ''borgeets'' were lost. Since that incident Sankardev stopped composing ''Bargeets''. Of the 240, 34 remain today.
Among Sankardev's literary works, he completed his rendering of the Bhagavata Purana and wrote other independent works. He continued composing the Kirtan Ghosha, further translated the first canto of the [[Ramayana]] (''Adi Kanda'') and instructed Madhavdev to translate the last canto (''Uttara Kanda''), portions that were left undone by the 14th-century poet [[Madhav Kandali]]. He wrote four plays: ''Rukmini harana'', ''Parijata harana'', ''Keligopala'' and ''Kalidamana''. Another play written at Patbausi, ''Kansa Vadha'', is lost. At Patbausi, he had lent his ''Bargeets'' numbering around 240 to Kamala Gayan. But unfortunately, Gayan's house was gutted and most of the ''Bargeets'' were lost. Since that incident Sankardev stopped composing ''Bargeets''. Of the 240, 34 remain today.


====Second Pilgrimage====
====Second Pilgrimage====
Sankardev once again left for a pilgrimage in 1550 with a large party of 117 disciples that included Madhavdev, Ramrai, Ramaram, Thakur Ata and others. Thakur Ata had to return after just one day's journey. Madhavdev had to take entire responsibility of logistics. He on the request of Sankardev's wife Kalindi urged him to return from Puri and not proceed to Vrindavana. Sankardev and the group returned to Patbausi within six months in 1551.
Sankardev once again left for a pilgrimage in 1550 with a large party of 117 disciples that included Madhavdev, Ramrai, Ramaram, Thakur Ata and others. Thakur Ata had to return after just one day's journey. Madhavdev had to take the entire responsibility of logistics. He, on the request of Sankardev's wife Kalindi,  urged him to return from Puri and not proceed to Vrindavana. Sankardev and the group returned to Patbausi within six months in 1551.


====Koch capital and Bheladanga====
====Koch capital and Bheladanga====
On receiving repeated complaints that Sankardev was corrupting the minds of the people by spreading a new religion [[Nara Narayan]], the Koch king, ordered Sankardev's arrest, and Sankardev went into hiding.<ref>{{harv|Barman|1999|p=49}} The complainant was Vidyvagisha Chakravarty, though Kanthabhushan, the royal priest who was Ramarama's son-in-law, protested.  Not finding Sankardev, Thakur Ata and Gokulcand were arrested instead and tortured.</ref> [[Chilarai]]&mdash;the general of the Koch army, half-brother of the king and married to Kamalapriya the daughter of Sankardev's cousin Ramarai&mdash;then convinced the king to give Sankardev a hearing instead.<ref>{{harv|Barman|1999|p=50}}</ref>
On receiving repeated complaints that Sankardev was corrupting the minds of the people by spreading a new religion [[Nara Narayan]], the Koch king, ordered Sankardev's arrest, and Sankardev went into hiding.<ref>{{harv|Barman|1999|p=49}} The complainant was Vidyvagisha Chakravarty, though Kanthabhushan, the royal priest who was Ramarama's son-in-law, protested.  Not finding Sankardev, Thakur Ata and Gokulcand were arrested instead and tortured.</ref> [[Chilarai]]&mdash; the general of the Koch army, half-brother of the king and married to Kamalapriya, the daughter of Sankardev's cousin Ramarai&mdash; then convinced the king to give Sankardev a hearing instead.<ref>{{harv|Barman|1999|p=50}}</ref>


For the audience with Nara Narayan, as he moved up the steps to the court, Sankardev sang his Sanskrit ''totaka'' hymn, composed extempore, to Lord Krishna ''madhu daanava daarana deva varam''
For the audience with Nara Narayan, as he moved up the steps to the court, Sankardev sang his Sanskrit ''totaka'' hymn, composed extempore, to Lord Krishna, ''madhu daanava daarana deva varam''
<!--
<!--
<blockquote>
<blockquote>
Line 167: Line 169:
''...''
''...''
</blockquote> -->
</blockquote> -->
and as he sat down, he sang a ''[[borgeet]]'', ''narayana kahe bhakati karu tera'', playing on the name of the king. At the debate with the court pundits that followed, Sankardev was able to refute all allegations against him. The king declared him free and furthermore honored him with a seat close to the throne. Sankardev began to attend Naranarayana's court regularly, and received the freedom to propagate his teachings.
and as he sat down, he sang a ''[[borgeet]]'', ''narayana kahe bhakati karu tera'', playing on the name of the king. At the debate with the court pundits that followed, Sankardev was able to refute all allegations against him. The king declared him free and honoured him with a seat close to the throne. Sankardev began to attend Naranarayana's court regularly and received the freedom to propagate his teachings.


Chilarai was instrumental in keeping Sankardev safe and supporting his work.  Many of Sankardev's literary and dramatic works were completed in his domain with his patronage and protection. Sankardev acknowledged his appreciation in his play '[[Ram Vijaya]]'.
Chilarai was instrumental in keeping Sankardev safe and supporting his work.  Many of Sankardev's literary and dramatic works were completed in his domain with his patronage and protection. Sankardev acknowledged his appreciation in his play '[[Ram Vijaya]]'.


Sankardev shuttled between [[Cooch Behar State|Koch Behar]] the capital and Patbausi his seat. He was often hosted by Chilarai, and on his request agreed to have the images of the childhood days of krishna at Vrindavan woven on cloth.  He engaged the weavers of Tantikuchi, near Barpeta, to weave a forty-yard long tapestry panel. Sankaradeva provided the designs to be woven, chose the various colours of thread to be used, and supervised the weaving. It took about a year to complete and, deriving its name from its theme, came to be known as the [[Vrindavani vastra]]. It was presented to [[Chilarai]] and Naranarayan.  A section of this cloth is preserved now in the [[Victoria and Albert Museum|Victoria and Albert museum]] in [[London]].
Sankardev shuttled between [[Cooch Behar State|Koch Behar]], the capital, and Patbausi, his seat. He was often hosted by Chilarai, and on his request, agreed to have the images of the childhood days of Krishna at Vrindavan woven on cloth.  He engaged the weavers of Tantikuchi, near Barpeta, to weave a forty-yard-long tapestry panel. Sankaradeva provided the designs to be woven, chose the various colours of thread to be used, and supervised the weaving. It took about a year to complete and, deriving its name from its theme, came to be known as the [[Vrindavani vastra]]. It was presented to [[Chilarai]] and Naranarayan.  A section of this cloth is preserved now in the [[Victoria and Albert Museum]] in [[London]].


Chandsai, a Muslim tailor serving the Koch king became a disciple of Sankardev at Kochbehar. When Sankardev returned to Patbausi some time later, Chandsai too came with the saint. Sankardev frequented the capital for more than 20 years and enjoyed unstinted royal patronage for the first time.
Chandsai, a Muslim tailor serving the Koch king, became a disciple of Sankardev at Kochbehar. When Sankardev returned to Patbausi some time later, Chandsai too came with the saint. Sankardev frequented the capital for more than 20 years and enjoyed unstinted royal patronage for the first time.


====End====
====End====
He made arrangements with Madhavdev and Thakur Ata and gave them various instructions at Patbausi and left the place for the last time. He set up his home at Bheladonga in Kochbehar. During his stay at Kochbehar, Maharaja Naranarayana expressed his wish to be initiated. Sankardev was reluctant to convert a king and declined to do so. (According to one of the biographers Ramcharan Thakur) A painful [[boil]]; a ''visha phohara'' – had appeared in some part of his body and this led to the passing away of the Saint. Thus, in 1568, after leading a most eventful life dedicated to enlightening humanity; the ''Mahapurusha'' breathed his last – after four months of his last stay at Bheladonga– aged 120.
He made arrangements with Madhavdev and Thakur Ata and gave them various instructions at Patbausi and left the place for the last time. He set up his home at Bheladonga in Kochbehar. During his stay at Kochbehar, Maharaja Naranarayana expressed his wish to be initiated. Sankardev was reluctant to convert a king and declined to do so. (According to one of the biographers, Ramcharan Thakur) A painful [[boil]]; a ''visha phohara'' – had appeared in some part of his body, and this led to the death of the Saint. Thus, in 1568, after leading a most eventful life dedicated to enlightening humanity the ''Mahapurusha'' died, after four months of his last stay at Bheladonga–, aged 120.


====Literary works in the Koch kingdom====
====Literary works in the Koch kingdom====
Line 200: Line 202:
#* Borgeets
#* Borgeets
#* Totaya
#* Totaya
#* Bhatima
#*[[Bhotima]]
# Doctrinal treatise
# Doctrinal treatise
#* ''Bhakti-ratnakar''
#* ''Bhakti-ratnakar''
Line 217: Line 219:
{{main|Ekasarana Dharma}}
{{main|Ekasarana Dharma}}
{{Vaishnavism}}
{{Vaishnavism}}
Sankardev preached pure devotion (''bhakti'') to Krishna consisting primarily in the singing (''kirtan'') and listening to (''sravan'') of his deeds and activities. ''Ekasarana'' follows the ''dasya'' attitude (''bhava'') of worship in which the devotee considers himself to be a servant of God. In contrast to other Vaishnava schools, [[Radha]] is not worshiped along with Krishna.
Sankardev preached devotion (''bhakti'') to Krishna consisting primarily in the singing (''kirtan'') and listening to (''sravan'') of his deeds and activities. ''Ekasarana'' follows the ''dasya'' attitude (''bhava'') of worship in which the devotee considers himself to be a servant of God. In contrast to other Vaishnava schools, [[Radha]] is not worshiped along with Krishna.


The people who practice his religion are referred to variously as ''Mahapurushia'', ''Sarania'' and ''Sankari''.
The people who practice his religion are referred to variously as ''Mahapurushia'', ''Sarania'' and ''Sankari''.


Srimanta Sankardev started a system of initiation (''Sarana'') into his religion. He caused a huge social revolution by fighting against the caste discrimination prevailing at that time. He initiated people of all [[caste]]s and religions, including Muslims. After initiation, the devotee is expected to adhere to the religious tenets of ''Ekasarana'' consisting in worship to one God, Krishna, and offering devotion to him, forsaking completely all forms of Vedic rites.
Srimanta Sankardev started a system of initiation (''Sarana'') into his religion. He caused a social revolution by fighting against the caste discrimination prevailing at that time. He initiated people of all [[caste]]s and religions, including Muslims. After initiation, the devotee is expected to adhere to the religious tenets of ''Ekasarana'' consisting in worship to one God, Krishna, and offering devotion to him, forsaking all forms of Vedic rites.


Though he himself married twice, had children and led the life of a householder, his disciple [[Madhavdev]] did not. Some of his followers today follow celibate life (''kevaliya bhakat'') in the Vaishnavite monasteries – the ''sattras''.
Though he himself married twice, had children and led the life of a householder, his disciple [[Madhavdev]] did not. Some of his followers today follow celibate life (''kevaliya bhakat'') in the Vaishnavite monasteries – the ''sattras''.


Sankardev's famous debate with Madhavdev, who was a staunch sakta (devotee of Shakti) earlier, and Madhavdev's subsequent induction into Ekasarana, is often cited as the single most epoch-making event in the history of the neo-Vaishnavite movement in Assam. Madhavdev, an equally multi-talented person, became his most celebrated disciple.
Sankardev's famous debate with Madhavdev, who was a staunch sakta (devotee of Shakti) earlier, and Madhavdev's subsequent induction into Ekasarana, is often cited as the single most epoch-making event in the history of the neo-Vaishnavite movement in Assam. Madhavdev, an equally multi-talented person, became his celebrated disciple.


==Literary works==
==Literary works==
Sankardev produced a large body of work. Though there were others before him who wrote in the language of the common man – Madhav Kandali who translated the [[Ramayana]] into [[Assamese language|Assamese]] in the 14th century – This was the first ramayana to be written in a modern Indian language – [[Harivara Vipra]] and [[Hema Saraswati]], it was Sankardev who opened the floodgates and inspired others like Madhavdev to carry on where he left off.
Sankardev produced a large body of work. Though there were others before him who wrote in the language of the common man – Madhav Kandali who translated the [[Ramayana]] into [[Assamese language|Assamese]] in the 14th century – This was the first ramayana to be written in a modern Indian language – [[Harihara Vipra]] and [[Hema Saraswati]], it was Sankardev who opened the floodgates and inspired others like Madhavdev to carry on where he left off.


His language is lucid, his verses lilting, and he infused ''bhakti'' into everything he wrote. His magnum opus is his ''[[Kirtan Ghoxa|Kirtana-ghosha]]'', a work so popular that even today it is found in many household in Assam. It contains narrative verses glorifying Krishna meant for community singing. It is a ''bhakti kayva'' par excellence, written in a lively and simple language, it has "stories and songs for amusement [for children], it delights the young with true poetic beauty and elderly people find here religious instruction and wisdom".
His language is lucid, his verses lilting, and he infused ''bhakti'' into everything he wrote. His magnum opus is his ''[[Kirtan Ghoxa|Kirtana-ghosha]]'', a work so popular that even today it is found in many household in Assam. It contains narrative verses glorifying Krishna meant for community singing. It is a ''bhakti kayva'' par excellence, written in a lively and simple language, it has "stories and songs for amusement [for children], it delights the young with true poetic beauty and elderly people find here religious instruction and wisdom".
Line 234: Line 236:
For most of his works, he used the [[Assamese language]] of the period so the lay person could read and understand them. But for dramatic effect in his songs and dramas he used [[Brajavali]].
For most of his works, he used the [[Assamese language]] of the period so the lay person could read and understand them. But for dramatic effect in his songs and dramas he used [[Brajavali]].


Other literary works include the rendering of eight books of the ''[[Bhagavata Purana]]'' including the ''Adi Dasama'' (Book X), ''[[Harishchandra]]-upakhyana'' (his first work), ''Bhakti-pradip'', the ''Nimi-navasiddha-samvada'' (conversation between King Nimi and the nine Siddhas), ''Bhakti-ratnakara'' (Sanskrit verses, mostly from the Bhagavata, compiled into a book), ''Anadi-patana'' (having as its theme the creation of the universe and allied cosmological matters), [[Gunamala]] and many plays like ''Rukmini haran'', ''Patni prasad'', ''Keli gopal'', ''Kurukshetra yatra'' and ''Srirama vijaya''. There was thus a flowering of great Bhakti literature during his long life of 120 years.
Other literary works include the rendering of eight books of the ''[[Bhagavata Purana]]'' including the ''Adi Dasama'' (Book X), ''[[Harishchandra]]-upakhyana'' (his first work), ''Bhakti-pradip'', the ''Nimi-navasiddha-samvada'' (conversation between King Nimi and the nine Siddhas), ''Bhakti-ratnakara'' (Sanskrit verses, mostly from the Bhagavata, compiled into a book), ''Anadi-patana'' (having as its theme the creation of the universe and allied cosmological matters), [[Gunamala]] and many plays like ''Rukmini haran'', ''Patni prasad'', ''Keli gopal'', ''Kurukshetra yatra'' and ''Srirama vijaya''. There was thus a flowering of Bhakti literature during his long life of 120 years.


===Poetic works (''kavya'')===
===Poetic works (''kavya'')===
Line 261: Line 263:
* ''[[Bhagavat of Sankardeva|Bhagavata]]'' (Book VI, VIII, I, II, VII, X, XI, XII, IX, X(partial, XI(partial) & XII)
* ''[[Bhagavat of Sankardeva|Bhagavata]]'' (Book VI, VIII, I, II, VII, X, XI, XII, IX, X(partial, XI(partial) & XII)
* ''[[Ramayana]]'' (''Uttarakanda'', supplemental to [[Madhav Kandali]]'s [[Saptakanda Ramayana]])
* ''[[Ramayana]]'' (''Uttarakanda'', supplemental to [[Madhav Kandali]]'s [[Saptakanda Ramayana]])
His translation of the ''Bhagavata'' is actually a transcreation, because he translates not just the words but the idiom and the physiognomy too. He has adapted the original text to the local land and people and most importantly for the purpose of bhakti. Portions of the original were left out or elaborated where appropriate. For example, he suppressed the portions that revile the lowers caste of ''[[Shudra|sudra]]'' and ''[[Jalia Kaibarta|kaivarta]]s'', and extols them elsewhere.
His translation of the ''Bhagavata'' is a transcreation, because he translates not just the words but the idiom and the physiognomy too. He has adapted the original text to the local land and people and importantly for the purpose of bhakti. Portions of the original were left out or elaborated where appropriate. For example, he suppressed the portions that revile the lowers caste of ''[[Shudra|sudra]]'' and ''[[Jalia Kaibarta|kaivarta]]s'', and extols them elsewhere.


===Drama (''Ankia Nat'')===
===Drama (''Ankia Nat'')===
Line 281: Line 283:
===Songs===
===Songs===
* ''[[Borgeet]]'' (composed 240, but only 34 exist now)
* ''[[Borgeet]]'' (composed 240, but only 34 exist now)
* ''Bhatima''
* ''[[Bhotima]]''
** ''Deva bhatima'' – panegyrics to God
** ''Deva Bhotima'' – panegyrics to God
** ''Naat bhatima'' – for use in dramas
** ''Naat Bhotima'' – for use in dramas
** ''Raja bhatima'' – panegyrics to king [[Nara Narayan]]
** ''Raj Bhotima'' – panegyrics to king [[Nara Narayan]]


He is a musician; All his creations were orienting to the Vishanav religion and one set of them is called 'Holy Songs', which are known as 'Borgeet(Bargit or Bargeet)' till today in Assam.
He was a musician; all his creations were orienting to the Vishanav religion and one set of them is called 'Holy Songs', which are known even today as 'Borgeet' (or Bargit or Bargeet) in Assam.


The ''Borgeets'' (literally: great songs) are devotional songs, set to music and sung in various ''[[raga]]'' styles. These styles are slightly different from either the [[Hindustani classical music|Hindustani]] or the [[Carnatic music|Carnatic]] styles.<ref>{{cite web|author=Bipuljyoti Saikia |url=http://www.bipuljyoti.in/music/bargeet.html |title=Sangeet – Songs of Devotion |publisher=Bipuljyoti.in |access-date=29 May 2013}}</ref> The songs themselves are written in the '[[Brajavali]]' language.
The ''Borgeets'' (literally: great songs) are devotional songs, set to music and sung in various ''[[raga]]'' styles. These styles are slightly different from either the [[Hindustani classical music|Hindustani]] or the [[Carnatic music|Carnatic]] styles.<ref>{{cite web|author=Bipuljyoti Saikia |url=http://www.bipuljyoti.in/music/bargeet.html |title=Sangeet – Songs of Devotion |publisher=Bipuljyoti.in |access-date=29 May 2013}}</ref> The songs themselves are written in the '[[Brajavali]]' language.


===Dance===
===Dance===
[[Sattriya dance]], that Sankardev first conceived and developed and which was later preserved for centuries by the ''sattras'', is now among the [[Indian classical dance|classical dance forms of India]]. Although certain devout Sankarite calls this form as [[Sankari dance]]
[[Sattriya dance]], that Sankardev first conceived and developed and which was later preserved for centuries by the ''sattras'', is now among the [[Indian classical dance|classical dance forms of India]]. Certain devout Sankarite call this form Sankari dance.


===Visual Art===
===Visual Art===
Line 298: Line 300:
The famous ''Vrindavani Vastra''—the cloth of Vrindavan—a 120 x 60 [[cubit]]s tapestry depicted the [[lilas of Krishna|''lilas'' of Lord Krishna]] at [[Vrindavan]] through richly woven and embroidered designs on silk.<ref>{{Harvcol|Crill|1992}}</ref> A specimen, believed to be a part of this work, is at the Association pour l'Etude et la Documentation des Textiles d'Asie collection at Paris (inv. no. 3222).
The famous ''Vrindavani Vastra''—the cloth of Vrindavan—a 120 x 60 [[cubit]]s tapestry depicted the [[lilas of Krishna|''lilas'' of Lord Krishna]] at [[Vrindavan]] through richly woven and embroidered designs on silk.<ref>{{Harvcol|Crill|1992}}</ref> A specimen, believed to be a part of this work, is at the Association pour l'Etude et la Documentation des Textiles d'Asie collection at Paris (inv. no. 3222).
The ''vastra'', commissioned by Koch king Naranarayana, was woven by 12 master weavers in [[Barpeta]] under the supervision of Sankardev over a period of six-month and completed towards the end of 1554.<ref>{{harv|Borkakoti|2005|pp=222–224}}</ref> This textile art depicted the life and deeds of lord Krishna, who is worshipped in Eka Sarana Nama Dharma. The cloth was housed in the royal court of Kochbehar after the saint presented it to the king; but it disappeared at some point. It is believed that parts of this cloth made its way to [[Tibet]] and from there to its present place.
The ''vastra'', commissioned by Koch king Naranarayana, was woven by 12 master weavers in [[Barpeta]] under the supervision of Sankardev over a period of six-month and completed towards the end of 1554.<ref>{{harv|Borkakoti|2005|pp=222–224}}</ref> This textile art depicted the life and deeds of lord Krishna, who is worshipped in Eka Sarana Nama Dharma. The cloth was housed in the royal court of Kochbehar after the saint presented it to the king; but it disappeared at some point. It is believed that parts of this cloth made its way to [[Tibet]] and from there to its present place.
==Avirbhav Kshetra==
[[Mahapurush Srimanta Sankardev Avirbhav Kshetra]] is a cultural, spiritual, and heritage complex located at Batadrava near [[Bordowa Than]] in [[Nagaon district]], in the Indian state of [[Assam]]. It has been developed around the birthplace<ref>{{Cite web |title=Bordowa Satra Nagaon Assam - Must Visit Tourist Attractions in Assam |url=https://www.tourmyindia.com/states/assam/bordowa-satra.html |access-date=2026-01-07 |website=www.tourmyindia.com}}</ref> of the medieval Assamese saint and reformer Srimanta Sankardev, commemorating his life, teachings, and contributions to Assamese society through religion, arts, and culture.<ref>{{cite web|title=Sankardev's Religion – Mahāpurusism|url=http://www.atributetosankaradeva.org/mahapurusiya.htm|access-date=7 January 2026}}</ref> The site was officially inaugurated on 29 December 2025 by [[Ministry of Home Affairs (India)|Union Home Minister]] [[Amit Shah]] after an extensive redevelopment project aimed at transforming it into a major cultural and spiritual destination.<ref>{{cite web|title= Shah inaugurates ₹227 crore redeveloped birthplace of Srimanta Sankardeva |date=29 December 2025|url= https://www.thehindu.com/news/national/assam/shah-inaugurates-227-crore-redeveloped-birthplace-of-srimanta-sankardeva/article70449056.ece |website= The Hindu |access-date=7 January 2026}}</ref>


== See also ==
== See also ==
Line 319: Line 324:
   | publisher = [[Forum for Sankaradeva Studies]] / [[North Eastern Hill University]] Institutional Repository
   | publisher = [[Forum for Sankaradeva Studies]] / [[North Eastern Hill University]] Institutional Repository
   | year = 1999
   | year = 1999
   | location = Guwahati | chapter=Introduction
   | location = Guwahati
   | chapter-url=http://dspace.nehu.ac.in/handle/1/3297 }}
  | chapter = Introduction
   | chapter-url = http://dspace.nehu.ac.in/handle/1/3297
  }}
*{{Citation
*{{Citation
   | last = Bhuyan
   | last = Bhuyan
   | first = Abhijit
   | first = Abhijit
   | title = Sankardev and Neo-Vaishnavism in Assam
   | title = Sankardev and Neo-Vaishnavism in Assam
   | url = http://www.indianfolklore.org/journals/index.php/ishani/article/view/379
   | url = http://www.indianfolklore.org/journals/index.php/ishani/article/view/379
   | journal = Ishani
   | journal = Ishani
   | volume = II(3)
   | volume = II(3)
   | date = 15 May 2008
   | date = 15 May 2008
  | access-date = 14 August 2009
  | archive-date = 26 July 2011
  | archive-url = https://web.archive.org/web/20110726175033/http://www.indianfolklore.org/journals/index.php/ishani/article/view/379
  | url-status = dead
   }}
   }}
*{{Citation
*{{Citation
Line 356: Line 367:
   | year = 1992
   | year = 1992
| issue=2}}  
| issue=2}}  
* {{cite book |surname=Neog |given=Maheswar |author-link=Maheshwar Neog |title=Early History of the Vaiṣṇava Faith and Movement in Assam: Śaṅkaradeva and His Times |year=1980 |url={{Google books|DcReZM-rI0MC|page=|keywords=|text=|plainurl=yes}} |publisher=[[Motilal Banarsidass]] |place=Delhi}}
* {{cite book |surname=Neog |given=Maheswar |author-link=Maheshwar Neog |title=Early History of the Vaiṣṇava Faith and Movement in Assam: Śaṅkaradeva and His Times |year=1980 |url={{Google books|DcReZM-rI0MC|page=|keywords=|text=|plainurl=yes}} |publisher=[[Motilal Banarsidass]] |place=Delhi }}
*{{cite book
*{{cite book
   | last = Sarma
   | last = Sarma
Line 384: Line 395:
{{Commons category|Sankardev}}
{{Commons category|Sankardev}}
* {{Internet Archive author}}
* {{Internet Archive author}}
* [http://www.atributetosankaradeva.org/ atributetosankaradeva.org]  – The Religion, philosophy, Literature, Art, Culture (and more) of Mahapurusha Srimanta Sankardev
* [http://www.atributetosankaradeva.org/ atributetosankaradeva.org]  – The Religion, philosophy, Literature, Art, Culture (and more) of Mahapurusha Srimanta Sankardev.
* [http://www.hindubooks.org/temples/assam/satras-I/index.htm The Sattras of Assam] – By BK Barua and HV Sreenivasa Murthy, pages from hindubooks.org
* [http://www.hindubooks.org/temples/assam/satras-I/index.htm The Sattras of Assam] ({{Webarchive|url=https://web.archive.org/web/20100124034406/http://www.hindubooks.org/temples/assam/satras-I/index.htm |date=24 January 2010 }}) – by BK Barua and HV Sreenivasa Murthy, pages from hindubooks.org


{{Authority control}}
{{Authority control}}
Line 397: Line 408:
[[Category:Bhakti movement]]
[[Category:Bhakti movement]]
[[Category:Assamese-language poets]]
[[Category:Assamese-language poets]]
[[Category:Assam dramatists and playwrights]]
[[Category:Assamese-language dramatists and playwrights]]
[[Category:Indian male songwriters]]
[[Category:Indian male songwriters]]
[[Category:Indian songwriters]]
[[Category:Indian songwriters]]

Latest revision as of 01:00, 30 March 2026


Sankardev
The Jagat Guru
Sankardeva
Imaginary portrait of Srimanta Sankardev by Bishnu Prasad Rabha[1]
Personal
Born1449
Bordowa, old name is Alipukhuri, Tembuani[2] Nagaon district, Assam, India)
Died1568 (aged 118–119)[3][4]
Bheladonga
(Today Cooch Behar, West Bengal, India)
ReligionHinduism
Parents
  • Kusumbar Siromani Bhuyan[5] (father)
  • Satyasandhya (mother)
Founder ofEkasarana Dharma
PhilosophyEkasarana
Religious career
SuccessorMadhavdev
HonorsVenerated as Mahapurusha
Quotation
Do, therefore, regard all and everything as though they were God Himself!? Seek not to know the caste of a Brahmana nor of a Chandala.[6]

Srimanta Sankardev[7] (/ˈsrɪˌmæntəˈsænkərˌdeɪv/, as; 1449–1568) was a 15th–16th century Assamese polymath; a saint-scholar, poet, playwright, dancer, actor, musician, artist social-religious reformer and a figure of importance in the cultural and religious history of the Bhakti movement in Assam. He is credited with building on past cultural relics and devising new forms of music (Borgeet), theatrical performance (Ankia Naat, Bhaona), dance (Sattriya), literary language (Brajavali). Besides, he has left a literary oeuvre of trans-created scriptures (Bhagavat of Sankardev), poetry and theological works written in Sanskrit, Assamese and Brajavali. The Bhagavatic religious movement he started, Ekasarana Dharma and also called Neo-Vaishnavite movement,[8] influenced two medieval kingdoms – Koch and the Ahom kingdom – and the assembly of devotees he initiated evolved over time into monastic centers called Sattras, which continue to be important socio-religious institutions in Assam and to a lesser extent in North Bengal.

His literary and artistic contributions are living traditions in Assam today. The religion he preached is practised by a large population, and Sattras (monasteries) that he and his followers established continue to flourish and sustain his legacy.

After the death of Sankardev, Madhavdev incorporated narrations of his life in prayer services, a practice that his disciples followed, and in due course of time, a large body of biographical literature arose.[9] These are generally classed in two groups: early (those by Daityari Thakur, Bhusan Dwija, Ramananda Dwija and Vaikuntha Dwija) and late (Guruvarnana by Aniruddha Das, the more than one anonymous Katha-guru-carits, Bardowa-carit, Sankardev caritra from Barpeta, the Saru-svarga-khanda and Bar-svarga-khanda by Sarvabhauma).[10] The authorship of the biography credited to Ramcaran Thakur, Daityari Thakur's father, is doubted, and it is generally dated to the 17th century and classed with the late biographies.[11]

In general, all biographies consider Sankardev as an incarnation of Vishnu, including that by Daityari Thakur, the earliest. The late biographies differ from the early group on the count that they ascribe supernatural feats to Sankardev, and describe miraculous events; and there is a tendency to read some events of the Bhagavata into his life.[12] The biographies are full of contradictions; even though the earlier ones are considered more accurate, not all that they claim is true. Daityari Thakur's biography, the earliest one, claims Sankardev met with Chaitanya, which is now not accepted to be true.[13]

Biography[edit | edit source]

Early life: Bordowa[edit | edit source]

Kirtan Ghar in the birthplace of Simanta Sankardev.

Template:Sankardev's Family Tree Sankardev, then named Sankaravara,[14] was born into the Shiromani (chief) Baro-Bhuyans family at Bordowa (Alipukhuri, Tembuani) in present-day Nagaon district in c1449.[15] Though some authors have expressed doubt that Sankardev could have lived that long, 1449 is generally accepted.[16] The Baro-Bhuyans were independent landlords in Assam, and Sankardev belonged to the Kayastha (Kalita) family. His family members, including parents Kusumvar Bhuyan and Satyasandhya Devi, were Saktas. Sankardev lost his father to smallpox when he was about 7 years old,[17] and his mother died either soon after his birth, or soon after his father's death;[18] and he was raised by his grandmother Khersuti.

He began attending Mahendra Kandali's tol or chatrasaal (school) at the age of 12 and soon wrote his first verses karatala-kamala. The complete poem was written before he was taught the vowels, except, of course, the first one, and is often cited as an example of the early flowering of his poetic genius. He stayed at the tol during his teens, and studied grammar and Indian scriptures.[19] He practised yoga (which he gave up later) and was physically very able,[20] and according to legend, he could swim across the Brahmaputra while it was in spate. It is generally believed that he wrote his first work, Harishchandra upakhyan, while at the tol.[19] Mahendra Kandali changed his name to 'Sankardev' while he was at school.[19]

Bhuyan shiromaniship[edit | edit source]

Sankardev soon mastered the major scriptures and thereafter left the tol in his late teens (c1465) to attend to his responsibilities as the Shiromani Bhuyan. He came to be known as the Dekagiri among his subjects and admirers. As Alipukhuri had become crowded, he moved his household from Alipukhuri to Bordowa. He married his first wife, Suryavati when he was in his early 20s and a daughter, Manu, was born about three years later, but his wife died about nine months after that.[21]

First pilgrimage[edit | edit source]

It is possible that the death of his wife increased his already existing spiritual inclination, and he left for a twelve-year-long pilgrimage, sometime after his daughter was married to Hari, a Bhuyan scion. He handed over the maintenance of his household to his son-in-law Hari; the Bhuyan Shiromaniship to his grand uncles Jayanta and Madhav; and began his journey in 1481. He was accompanied by seventeen others, including his friend and associate Ramaram and his teacher Mahendra Kandali.[22] At this point of time, he was 32. The pilgrimage took him to Puri, Mathura, Dwaraka, Vrindavan, Gaya, Rameswaram, Ayodhya, Sitakunda and almost all the other major seats of the Vaishnavite religion in India. He seems to have spent many years at Jagannath-kshetra at Puri, where he read and explained the Brahma Purana to the priests and lay people.[23] At Badrikashram in 1488, he composed his first borgeet—mana meri ram charanahi lagu—in Brajavali.[24] According to Katha Gurucharit, the first Borgeet was "Rama meri hridaya pankaje baise" and he composed it in 1481 at the very outset of the pilgrimage at a place called Rowmari.[25] He returned home to Alipukhuri after 12 years (his family had moved back from Bordowa in his absence). During his pilgrimage, he became a part of a pan-Indian Bhakti movement and helped it blossom.

Shiromaniship refusal[edit | edit source]

On his return from his pilgrimage (c1493), Sankardev refused to take back the Shiromaniship, though on the insistence of his elders, he took responsibility of a hundred families (gomastha), but he soon handed over the responsibility to his son-in-law Hari. On his grandmother's insistence, he married Kalindi at the age of 54. Finally, he moved back to Bordowa and constructed a temple (devagriha) in c1498,[26] possibly a thatched house, built on the original site of his father's house where he could meet with people, discuss religious matters and hold prayers, and preach. He wrote Bhakti pradipa and Rukmini harana. Soon after, he received a copy of the Bhagavata Purana from Jagadisa Mishra of Mithila, with Sridhara Swami's monistic commentary "Bhavartha-dipika". Mishra recited and explained the entire Bhagavata in the presence of Sankardev, and this event is considered critical in the development of Ekasarana.[27] Datyari, an early biographer of Sankardev, writes: Sankardev listened with rapt attention to the exposition by Jagadish Mishra and realised that the Bhagavata was a scripture without parallel, a scripture that determined Krishna as the only God, naam as the real dharma, and aikantika-sarana and sat-sanga as the indispensable elements of the faith."[28] He also began composing the Kirtana ghosha.

Cihna-yatra[edit | edit source]

After his exposure to the detailed Bhagavata Purana and Sridhara Swami's commentary Bhavartha-dipika, Sankardev produced a dance-drama called Cihna yatra, for which he painted the Sapta vaikuntha (seven heavens), guided the making of musical instruments and played the instruments himself.[29][30] According to other biographers, Sankardev produced Maha-nata in the presence of Jagdish Mishra in the temple he had constructed at Alipukhuri.[31]

According to Neog, this was the point when Sankardev decided to preach a new religion. Some of the first to be initiated into this religion were the wife of Jayanta-dalai, a leper named Hariram (later Tulasiram), Ramaram, his associate and Mahendra Kandali, his tol teacher.[32] The 13 years at Alipukhuri were the period during which he reflected on Vaishnavism and on the form that would suit the spiritual and ethical needs of the people. Ananta Kandali, a profound scholar of Sanskrit, became his disciple during this time; he translated the latter part of Canto X of the Bhagavata Purana after consulting Sankardev.

From Alipukhuri, Sankardev moved back to Bordowa in 1509 and built a thaan. Some authors claim that this than had all the major features of a sattra (central kirtanghar, sari-hati etc.),[33] whereas many others assert that these features did not exist during Sankardev's time.[34][35] This than was abandoned and more than a hundred years later in the middle of the 17th-century, Sankardev's granddaughter-in-law, Kanaklata, established it again.[36]

Literary works in the Baro-Bhuyan territories[edit | edit source]

  1. Non-Bhagavata group
    • Harishcandra-Upakhyana
    • Bhakti-pradip
    • Kirtan-ghosa (Uresa-varnana)
  2. Non-Bhagavata mixed with Bhagavata elements, not influenced by Sridhara Swami
    • Rukmini-harana-kavya
  3. Lyrics
  4. Bhagavata tales, not from Book X
    • Ajamilopakhyan (Book VI)
    • Amrta-manthan (Book VIII)
    • Kirtan-ghosa (Ajamilopakhyan, Prahlada-caritra, Harmohana,
    • Sections ii–vi[37][38]

Ahom kingdom[edit | edit source]

Gangmau[edit | edit source]

Biswa Singha began his activities to remove the Bhuyans from power in the western part of the Brahmaputra valley in 1509. Furthermore, the Bhuyans in the Bordowa area picked up a quarrel with their Kachari neighbours, and when attacked, Sankardev advised the Bhuyans to move, which brought to an end the independence of this group of Bhuyans.[39] Sankardev and his associates first crossed the Brahmaputra river in 1516–17 and settled first at Singari and finally at Routa; and when Viswa Singha advanced towards Routa, Sankardev moved to Gangmau in the Ahom kingdom in 1527.[40][39] At Gangmau, they stayed for five years, where Sankardev's eldest son Ramananda was born. At Gangmau, he wrote the drama Patniprasad. He lived alone at a place named Gajalasuti out of dissatisfaction with some relative. He penned the play there.

Dhuwahat[edit | edit source]

While at Gangmau, the Koch king Biswa Singha attacked the Ahoms. The Bhuyans fought for the Ahoms, and the Koch king was defeated. Due to the unsettled situation at Gangmau, Shankardeva next moved to Dhuwahat, near Ahatguri in present-day Majuli, washed away by the Brahmaputra in 1913. The Bhuyans were settled here by the Ahoms with land and estate,[41] Hari, Sankardev's son-in-law, became a Saikia, and his cousin Jagatananda, grandson of J, received a title 'Ramarai'.[42] At Dhuwahat, he met his spiritual successor Madhavdev. Madhavdev, a sakta, got into a religious altercation with his brother-in-law, Ramadas, who had recently converted to Vaishnavism. Ramadas took him to Sankardev, who, after a long debate, convinced him of the power and the efficacy of Ekasarana. The acquisition of Madhavdev, with his talent in poetry, singing and dedication to his new-found religion and guru, was a significant event in the Ekasarana history. At Dhuwahat, he managed to attract wider attention and popularity, and he initiated many others into his religion.

The popularity of Ekasarana and the conversion of people alarmed the priestly Brahmins,[43] who reacted with anger and hostility. Sankardev tried to diffuse their hostility—by meeting with them at the house of his relative Budha-Khan[44] and asking his Brahmin antagonists to install a wooden idol of Jagannath, called Madan-Mohan, at his religious seat. (Sankardev left this idol hanging on a tree when he took flight from Dhuwahat, and it was rescued years later by Vamshigopaldev and installed at Deberapar-sattra).[45][46] The Brahmins finally complained to the Ahom king, Suhungmung (1497–1539), who summoned Sankardev to his court for a debate with them. Sankardev was able to convince the king that he was not a religious rebel and a threat to the social order, and the charges against him were dropped.[44] The hostility, nevertheless, continued.[47]

Flight from Dhuwahat[edit | edit source]

Though the positions of the Bhuyans in the Ahom kingdom began comfortably—with Sankardev's son-in-law, Hari, becoming a Paik officer and Ramrai, his cousin, becoming a royal official—the relationship gradually deteriorated. After the death of Viswasingha, who was inimical to the Bhuyans, and the rise of Naranarayan (1540), the Koch-Bhuyan relationship improved somewhat.[48] Sometime in the 1540s during the reign of Suklenmung (1539–1552), a royal officer visited the region for an elephant capturing expedition. Hari did not make himself available, and an elephant escaped through a barrier managed by the Bhuyans. The officer took grave offence at this dereliction of duty and arrested Hari as well as Madhavdev. At Garhgaon, Hari was executed and Madhavdev interned for about a year.[49] According to Daityari, taking advantage of the Koch advance against the Ahoms (1546–1547), Sankardev and his followers escaped from the Ahom kingdom as they fell behind the vanguard of the Koch army setting up their garrison in Narayanpur further to the east.[50]

Literary works in the Ahom kingdom[edit | edit source]

  1. Arguments against those antagonistic to bhakti
    • Kirtan-ghosa (Pasanda-mardana, Namaparadha)
    • (Vipra)-patni-prasad (Ankia Naat)
  2. Tales from Krishna's early life
    • Kirtan-ghosa (sisu-lila, rasa-krida, kamsavadha, gopi-uddhava-samvada, kujir vancha-purana, akrurar vancha-purana)
  3. Borgeets

Koch kingdom[edit | edit source]

Sunpora[edit | edit source]

Sankardev and his followers reached Kapalabari in the Koch kingdom in the later part of 1540 and put up there. But the water was very alkaline there. Several members, including Madhavdev's mother, Manorama, died there. So after staying for some time at Kapalabari, Sankardev and his group moved to Sunpora in 1541.[51] At Sunpora Sankardev initiated Bhavananda, a rich trader who had extensive business interests in the Garo Hills and Bhutan Hills besides Kamarupa. The trader, Narayana Das, settled at Janiya near Barpeta and took to agriculture. A man of the world otherwise, he soon flourished and became a provider to Sankardev and his devotees. He came to be known popularly as Thakur Ata.

Patbausi[edit | edit source]

After moving around, Sankardev settled at Patbausi near Barpeta in the Koch Kingdom and constructed a Kirtanghar (house of prayer). Some of the people he initiated here are Chakrapani Dwija and Sarvabhaum Bhattacharya, Brahmins; Govinda, a Garo; Jayaram, a Bhutia; Madhai, a Jaintia; Jatiram, an ascetic; and Murari, a Koch. Damodardev, a Brahmin, was initiated by Sankardev. Damodardev was entrusted by Sankardev to initiate Brahmin disciples. A Sattra was also constructed for him at Patbausi itself. Later, R. Damodardev became the founder of the Brahma Sanghati sect of Sankardev's religion.

Among Sankardev's literary works, he completed his rendering of the Bhagavata Purana and wrote other independent works. He continued composing the Kirtan Ghosha, further translated the first canto of the Ramayana (Adi Kanda) and instructed Madhavdev to translate the last canto (Uttara Kanda), portions that were left undone by the 14th-century poet Madhav Kandali. He wrote four plays: Rukmini harana, Parijata harana, Keligopala and Kalidamana. Another play written at Patbausi, Kansa Vadha, is lost. At Patbausi, he had lent his Bargeets numbering around 240 to Kamala Gayan. But unfortunately, Gayan's house was gutted and most of the Bargeets were lost. Since that incident Sankardev stopped composing Bargeets. Of the 240, 34 remain today.

Second Pilgrimage[edit | edit source]

Sankardev once again left for a pilgrimage in 1550 with a large party of 117 disciples that included Madhavdev, Ramrai, Ramaram, Thakur Ata and others. Thakur Ata had to return after just one day's journey. Madhavdev had to take the entire responsibility of logistics. He, on the request of Sankardev's wife Kalindi, urged him to return from Puri and not proceed to Vrindavana. Sankardev and the group returned to Patbausi within six months in 1551.

Koch capital and Bheladanga[edit | edit source]

On receiving repeated complaints that Sankardev was corrupting the minds of the people by spreading a new religion Nara Narayan, the Koch king, ordered Sankardev's arrest, and Sankardev went into hiding.[52] Chilarai— the general of the Koch army, half-brother of the king and married to Kamalapriya, the daughter of Sankardev's cousin Ramarai— then convinced the king to give Sankardev a hearing instead.[53]

For the audience with Nara Narayan, as he moved up the steps to the court, Sankardev sang his Sanskrit totaka hymn, composed extempore, to Lord Krishna, madhu daanava daarana deva varam and as he sat down, he sang a borgeet, narayana kahe bhakati karu tera, playing on the name of the king. At the debate with the court pundits that followed, Sankardev was able to refute all allegations against him. The king declared him free and honoured him with a seat close to the throne. Sankardev began to attend Naranarayana's court regularly and received the freedom to propagate his teachings.

Chilarai was instrumental in keeping Sankardev safe and supporting his work. Many of Sankardev's literary and dramatic works were completed in his domain with his patronage and protection. Sankardev acknowledged his appreciation in his play 'Ram Vijaya'.

Sankardev shuttled between Koch Behar, the capital, and Patbausi, his seat. He was often hosted by Chilarai, and on his request, agreed to have the images of the childhood days of Krishna at Vrindavan woven on cloth. He engaged the weavers of Tantikuchi, near Barpeta, to weave a forty-yard-long tapestry panel. Sankaradeva provided the designs to be woven, chose the various colours of thread to be used, and supervised the weaving. It took about a year to complete and, deriving its name from its theme, came to be known as the Vrindavani vastra. It was presented to Chilarai and Naranarayan. A section of this cloth is preserved now in the Victoria and Albert Museum in London.

Chandsai, a Muslim tailor serving the Koch king, became a disciple of Sankardev at Kochbehar. When Sankardev returned to Patbausi some time later, Chandsai too came with the saint. Sankardev frequented the capital for more than 20 years and enjoyed unstinted royal patronage for the first time.

End[edit | edit source]

He made arrangements with Madhavdev and Thakur Ata and gave them various instructions at Patbausi and left the place for the last time. He set up his home at Bheladonga in Kochbehar. During his stay at Kochbehar, Maharaja Naranarayana expressed his wish to be initiated. Sankardev was reluctant to convert a king and declined to do so. (According to one of the biographers, Ramcharan Thakur) A painful boil; a visha phohara – had appeared in some part of his body, and this led to the death of the Saint. Thus, in 1568, after leading a most eventful life dedicated to enlightening humanity the Mahapurusha died, after four months of his last stay at Bheladonga–, aged 120.

Literary works in the Koch kingdom[edit | edit source]

  1. Bhagavata tales, not from Book X
    • Bali-chalana (Book VIII)
    • Anadi-patana (Book III, Vamana-purana)
  2. Bhagavata tales from Books X, XI, XIII
    • Kirtan-ghosa (Jarasandha yudha, Kalayavana badha, Mucukunda-stuti, Syamanta-haran, Naradar-krishna-darsan, Vipra-putra-anayana, Daivakir-putra-anayana, Veda-stuti, Lilamala, Rukminir-prem-kalah, Bhrigu-pariksha, srikrishnar-vaikuntha-prayana, Chaturvimsati-avatar-varnana, Tatparya)
  3. Gunamala
  4. Renderings of Bhagavata Purana
    • Bhagavata X (Adi)
    • Bhagavata XI (with material from Books I and III)
    • Bhagavata XII
    • Bhagavata I
    • Bhagavata II
    • Bhagavata IX (lost)
    • Kurukshetra (Book X, Uttarardha)
    • Nimi-nava-siddha-samvada
  5. From Ramayana
    • Ramayana, Uttara-kanda
  6. Lyrics
  7. Doctrinal treatise
    • Bhakti-ratnakar
  8. Drama (Ankia Naat)
    • Kali-daman
    • Keli-gopal
    • Rukmini-haran
    • Parijat-haran
    • Ram-vijay
  9. Visual Art

Template:Srimanta Sankardev Timeline graphical timeline

Ekasarana[edit | edit source]

Main article: Ekasarana Dharma
Part of a series on
Vaishnavism
Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
Supreme deity
Vishnu / Krishna / Rama
Important deities
Dashavatara
Other Avatars
Consorts
Related
Holy scriptures
Puranas
Sampradayas
Teachers–acharyas
Related traditions
 Hinduism portal

Sankardev preached devotion (bhakti) to Krishna consisting primarily in the singing (kirtan) and listening to (sravan) of his deeds and activities. Ekasarana follows the dasya attitude (bhava) of worship in which the devotee considers himself to be a servant of God. In contrast to other Vaishnava schools, Radha is not worshiped along with Krishna.

The people who practice his religion are referred to variously as Mahapurushia, Sarania and Sankari.

Srimanta Sankardev started a system of initiation (Sarana) into his religion. He caused a social revolution by fighting against the caste discrimination prevailing at that time. He initiated people of all castes and religions, including Muslims. After initiation, the devotee is expected to adhere to the religious tenets of Ekasarana consisting in worship to one God, Krishna, and offering devotion to him, forsaking all forms of Vedic rites.

Though he himself married twice, had children and led the life of a householder, his disciple Madhavdev did not. Some of his followers today follow celibate life (kevaliya bhakat) in the Vaishnavite monasteries – the sattras.

Sankardev's famous debate with Madhavdev, who was a staunch sakta (devotee of Shakti) earlier, and Madhavdev's subsequent induction into Ekasarana, is often cited as the single most epoch-making event in the history of the neo-Vaishnavite movement in Assam. Madhavdev, an equally multi-talented person, became his celebrated disciple.

Literary works[edit | edit source]

Sankardev produced a large body of work. Though there were others before him who wrote in the language of the common man – Madhav Kandali who translated the Ramayana into Assamese in the 14th century – This was the first ramayana to be written in a modern Indian language – Harihara Vipra and Hema Saraswati, it was Sankardev who opened the floodgates and inspired others like Madhavdev to carry on where he left off.

His language is lucid, his verses lilting, and he infused bhakti into everything he wrote. His magnum opus is his Kirtana-ghosha, a work so popular that even today it is found in many household in Assam. It contains narrative verses glorifying Krishna meant for community singing. It is a bhakti kayva par excellence, written in a lively and simple language, it has "stories and songs for amusement [for children], it delights the young with true poetic beauty and elderly people find here religious instruction and wisdom".

For most of his works, he used the Assamese language of the period so the lay person could read and understand them. But for dramatic effect in his songs and dramas he used Brajavali.

Other literary works include the rendering of eight books of the Bhagavata Purana including the Adi Dasama (Book X), Harishchandra-upakhyana (his first work), Bhakti-pradip, the Nimi-navasiddha-samvada (conversation between King Nimi and the nine Siddhas), Bhakti-ratnakara (Sanskrit verses, mostly from the Bhagavata, compiled into a book), Anadi-patana (having as its theme the creation of the universe and allied cosmological matters), Gunamala and many plays like Rukmini haran, Patni prasad, Keli gopal, Kurukshetra yatra and Srirama vijaya. There was thus a flowering of Bhakti literature during his long life of 120 years.

Poetic works (kavya)[edit | edit source]

  • Kirtana-ghosha
  • Harischandra-upakhyana
  • Rukmini-harana
  • Parijat-haran
  • Kaliya-daman
  • Ram-vijay
  • Ajamilopakhyana
  • Bali-chalana
  • Kurukshetra-yatra
  • Gopi-uddhava-samvada
  • Amrita-manthana
  • Krishna-prayana-pandava-niryana
  • Kamajaya

Bhakti Theory[edit | edit source]

  • Bhakati-pradipa
  • Anadi-patana
  • Nimi-navasiddha-samvada
  • Bhakti Ratnakara (in Sanskrit)
  • Gunamala

Transliteration[edit | edit source]

His translation of the Bhagavata is a transcreation, because he translates not just the words but the idiom and the physiognomy too. He has adapted the original text to the local land and people and importantly for the purpose of bhakti. Portions of the original were left out or elaborated where appropriate. For example, he suppressed the portions that revile the lowers caste of sudra and kaivartas, and extols them elsewhere.

Drama (Ankia Nat)[edit | edit source]

  • Cihna Yatra (lost)
  • Patni-prasada
  • Janma-jatra (lost)
  • Kangsa-badha (lost)
  • Parijata-harana
  • Kali-damana
  • Rukmini-harana
  • Keli-gopala
  • Srirama-vijaya
Vrindavani vastra (fragment), circa 1570, at LACMA

Sankardev was the fountainhead of the Ankiya naat, a form of one-act play. His Cihna Yatra is regarded as one of the first open-air theatrical performances in the world. Cihna yatra was probably a dance drama and no text of that show is available today. Innovations like the presence of a Sutradhara (narrator) on the stage, use of masks etc., were used later in the plays of Bertolt Brecht and other eminent playwrights.

These cultural traditions still form an integral part of the heritage of the Assamese people.

Songs[edit | edit source]

  • Borgeet (composed 240, but only 34 exist now)
  • Bhotima
    • Deva Bhotima – panegyrics to God
    • Naat Bhotima – for use in dramas
    • Raj Bhotima – panegyrics to king Nara Narayan

He was a musician; all his creations were orienting to the Vishanav religion and one set of them is called 'Holy Songs', which are known even today as 'Borgeet' (or Bargit or Bargeet) in Assam.

The Borgeets (literally: great songs) are devotional songs, set to music and sung in various raga styles. These styles are slightly different from either the Hindustani or the Carnatic styles.[55] The songs themselves are written in the 'Brajavali' language.

Dance[edit | edit source]

Sattriya dance, that Sankardev first conceived and developed and which was later preserved for centuries by the sattras, is now among the classical dance forms of India. Certain devout Sankarite call this form Sankari dance.

Visual Art[edit | edit source]

  • Sapta vaikuntha – part of the Cihna yatra production, does not exist today.
  • Vrindavani vastra – parts of this work are preserved in London.

The famous Vrindavani Vastra—the cloth of Vrindavan—a 120 x 60 cubits tapestry depicted the lilas of Lord Krishna at Vrindavan through richly woven and embroidered designs on silk.[56] A specimen, believed to be a part of this work, is at the Association pour l'Etude et la Documentation des Textiles d'Asie collection at Paris (inv. no. 3222). The vastra, commissioned by Koch king Naranarayana, was woven by 12 master weavers in Barpeta under the supervision of Sankardev over a period of six-month and completed towards the end of 1554.[57] This textile art depicted the life and deeds of lord Krishna, who is worshipped in Eka Sarana Nama Dharma. The cloth was housed in the royal court of Kochbehar after the saint presented it to the king; but it disappeared at some point. It is believed that parts of this cloth made its way to Tibet and from there to its present place.

Avirbhav Kshetra[edit | edit source]

Mahapurush Srimanta Sankardev Avirbhav Kshetra is a cultural, spiritual, and heritage complex located at Batadrava near Bordowa Than in Nagaon district, in the Indian state of Assam. It has been developed around the birthplace[58] of the medieval Assamese saint and reformer Srimanta Sankardev, commemorating his life, teachings, and contributions to Assamese society through religion, arts, and culture.[59] The site was officially inaugurated on 29 December 2025 by Union Home Minister Amit Shah after an extensive redevelopment project aimed at transforming it into a major cultural and spiritual destination.[60]

See also[edit | edit source]

Notes[edit | edit source]

  1. ↑ This portrait, created by Bishnu Rabha in the 20th-century, is generally accepted as the "official" portrait of Sankardev, whose likeness in pictorial form is not available from any extant form A Staff Reporter (14 October 2003). "Portrait of a poet as an artist". The Telegraph. Archived from the original on 1 November 2003. Retrieved 8 May 2013.
  2. ↑ Bhuyan, Jogendra Nath (1980). মহাপুৰুষ শ্ৰীমন্ত শংকৰদেৱ [Mahapurush Srimanta Sankardev] (in অসমীয়া). Guwahati: Jogendra Nath Bhuyan. pp. 18–22.
  3. ↑ "His eventful career came to an end on Thursday, the 7th or the 21st Bhadra (September), the 2nd day of the bright half of the lunar month, 1490 Saka/1569 AD; and his last physical remains were consigned to fire on the banks of the small river, Toroca." (Neog 1980:120–121)
  4. ↑ Burman (1999, p. 56)
  5. ↑ "Golap Saikia, Srimanta Sankardev, the Pioneer of the Socio-Religious Reform Movement of Medieval Assam" (PDF): 44. {{cite journal}}: Cite journal requires |journal= (help)
  6. ↑ "Kirttana Ghosa – Translations". Retrieved 27 October 2012.
  7. ↑ The name is spelt variously as Sankardev, Sankardeva and Sankaradeva. Further discussion may be seen at relevant talk page.
  8. ↑ "Sankardev's Religion – Mahāpurusism". Retrieved 27 October 2012.
  9. ↑ (Neog 1980, p. 2)
  10. ↑ (Neog 1980, p. 3)
  11. ↑ (Neog 1980, pp. 22–24)
  12. ↑ (Neog 1980, p. 4)
  13. ↑ (Sarma 1990, p. 38)
  14. ↑ (Neog 1980, p. 101)
  15. ↑ The traditional date of Sankardev's birth, generally considered correct, is in the month of Ashwin-Kartika (October) 1449 (Neog 1980, p. 98)
  16. ↑ (Neog 1980, p. 101)
  17. ↑ (Neog 1980, p. 101f)
  18. ↑ (Neog 1980, p. 67)
  19. ↑ 19.0 19.1 19.2 (Neog 1980, p. 102)
  20. ↑ (Neog 1980, pp. 102–103)
  21. ↑ (Barman 1999, p. 19)
  22. ↑ (Neog 1980, p. 103)
  23. ↑ (Neog 1980, p. 104)
  24. ↑ (Neog 1980, p. 179)
  25. ↑ (Borkakoti 2006, p. 92)
  26. ↑ After five years, Sankara had a temple built for him a little away from the abode of householder" (Neog 1980, p. 69)
  27. ↑ (Neog 1980, p. 107)
  28. ↑ (Sarma 1999, p. 12)
  29. ↑ The early biographers are silent on Cihna-yatra. Katha-guru-carita and Borduwa-carita, both late biographies, say Cihna-yatra was performed after Sankardev's first pilgrimage; only Ramcaran says Sankardev arranged it when he was 19 years old, which is unlikely according to Maheswar Neog. (Neog 1980, p. 107)
  30. ↑ But Bhuban Chandra Bhuyan, Dr. Sanjib Kumar Borkakoti etc. have opined that Cihna yatra was enacted before the pilgrimage, to be precise in 1468 AD.(Borkakoti 2005, p. 17)
  31. ↑ (Neog 1980, p. 108)
  32. ↑ (Neog 1980, p. 108 109)
  33. ↑ (Borkakoti 2006, p. 23)
  34. ↑ "It is not known from biographical or contemporary literature of the period whether the sattra of Sankardev besides containing the prayer-hall and the shrine did contain the system of sari-hati like that of later-day sattras". (Sarma 1966, p. 105)
  35. ↑ "It may be recalled (Daityari, Katha-guru-carit) that in Sankardev's days, the daily sittings...were held in the open or under shades of trees" (Neog 1980, p. 312)
  36. ↑ (Sarma 1966, p. 93)
  37. ↑ (Noeg 1980, p. 160)
  38. ↑ (Barman 1999, p. 120)
  39. ↑ 39.0 39.1 (Neog 1980, p. 69)
  40. ↑ [Neog, Maheswar, Śaṅkaradeva and his times, p. 68]
  41. ↑ "Ere long, the inroads of the Bhutanese and the Koches compelled them to shift their residence to Dhuwahat-Belaguri, where the Ahom monarch settled them with land and estate." (Sarma 1966, p. 13)
  42. ↑ (Barman 1999, p. 37)
  43. ↑ (Sarma 1966, p. 13)
  44. ↑ 44.0 44.1 (Neog 1980, p. 111)
  45. ↑ (Neog 1980, p. 376)
  46. ↑ The wooden idol was carved by one Korola Bhadai, and his invitation to the priests was conveyed by his brahmin associate Ramaram (Barman 1999, p. 37)
  47. ↑ (Neog 1980, p. 112)
  48. ↑ "Prataprai Gabharu-Khan, who had escaped to Gauda when Viswasingha attacked them, returned to Kamrup and made a sort of alliance with Naranarayan" (Neog 1980, p. 112)
  49. ↑ (Barman 1999, p. 38)
  50. ↑ The year of Sankardev's escape is generally taken as 1546, first suggested by Bezbaroa (Neog 1980, p. 113). Others suggest 1540 (Borkakoti 2012, p. 26).
  51. ↑ (Borkakoti 2012, p. 27)
  52. ↑ (Barman 1999, p. 49) The complainant was Vidyvagisha Chakravarty, though Kanthabhushan, the royal priest who was Ramarama's son-in-law, protested. Not finding Sankardev, Thakur Ata and Gokulcand were arrested instead and tortured.
  53. ↑ (Barman 1999, p. 50)
  54. ↑ "The Bardowa-carit and, depending on it, Lakshminath Bezbaroa (in his Sankaradeva) hold that five sections of the work (that is the whole book, without the first section) were composed much earlier, and that it was presented to one Satananda or Devidas at Gangmau" (Neog 1980, p. 182)
  55. ↑ Bipuljyoti Saikia. "Sangeet – Songs of Devotion". Bipuljyoti.in. Retrieved 29 May 2013.
  56. ↑ (Crill 1992)
  57. ↑ (Borkakoti 2005, pp. 222–224)
  58. ↑ "Bordowa Satra Nagaon Assam - Must Visit Tourist Attractions in Assam". www.tourmyindia.com. Retrieved 7 January 2026.
  59. ↑ "Sankardev's Religion – Mahāpurusism". Retrieved 7 January 2026.
  60. ↑ "Shah inaugurates ₹227 crore redeveloped birthplace of Srimanta Sankardeva". The Hindu. 29 December 2025. Retrieved 7 January 2026.

References[edit | edit source]

Further reading[edit | edit source]

External links[edit | edit source]

Retrieved from "https://en.bharatpedia.org/w/index.php?title=Sankardev&oldid=472361"
Discover more