MAHAPURUSIYA PRACTICE AND WAY OF LIFE

For a full appraisal of the effects of Mahapurusism on the society, one must be well-informed of the social and political conditions of Assam about the fifteenth century. On the political side we find the Cuties and the Barabhuyas, the Kacharies and the Ahoms, the Koces and the Mughals, besides minor tribes, always at strife with one another. On the social side we find that besides Saivism and Saktism, Buddhism and Vaisnavism, many sub-religions as tokenism combined with primitive beliefs of the non-Aryan tribes were struggling either for supremacy or for their mere existence. Saktism now forming a curious mixture of Aryan and non Aryan practices and beliefs culminated in human sacrifices till comparatively recent times, perpetrated openly in temples probably as in Kamakhya as it was definitely in the Copper Temple at Sadiya which is therefore called the Eastern Kamakhya. Besides the Vaisnavite biographies of post-fifteenth century, the two famous Sanskrit works Kalika Puran and Yogini Tantra give a horrible picture of the times. Over and above these, Ain-e-Akbari is there to show another view of the society, mainly about the Bhogis who as victims, doomed to be sacrificed before the goddess, were allowed full license to do whatsoever they desired as desperate souls. A few facts like these may suffice to picture the society which may be better imagined than described.

Sankardew and his apostolic successor Madhawdew were staunch saktas themselves by birth, and so they were perhaps destined to attack the fort of corruption from within, Sankardew studied the scriptures and society alike. He searched, found and applied the remedy. It was revolution to be sure; but he revolutionised it and tried to make the war as peaceful as possible. There had been a good deal of similarity in conditions of pre-Sankardew Asam with pre-Buddhadew Bharat. Both the great reformers saw the danger of adulteration of spiritual food. Morality had been replaced by formality of religion, and purity of personal life was gone for good. Both tried to restore purity of personal life by reinstating morality. Merit supposed to be earned by proxy was discouraged. It would not be enough to profess a religion. One must live his religion. So self-purification was strictly enjoined. God is not to be made as scare-crow. Buddhadew really omitted God from the temporary daily routine of a Buddhist life in stressing on Dhamma having an ethical sense equivalent to the Indo-European word Rta, having a physical sense of 'order', and to Sanskrit word Satya having a theoretical sense of 'truth'.

Sankardew did not omit God from the daily routine of a Mahapurusiya life, but equated God with the sum-total of all life making his religion seem like the one:

"He prayeth best who loveth best
All creatures great and small."

So in the Kirtan we find Sankardew would advise his followers to practise:

Karma-bandha edaiba pravandha yar ache.
Vaisnawar sanga sito laiba prathamat:
Mohor caritra sunibeka Bhakatat: 1875
Mor nam kirttan kariba sarvaksane:
Hrdayat mor rup cintiba yatane. 1876
Samasta bhutate vyapi acho mai Hari:
Savake maniba tumi Visnu buddhi kari. 1877.
Brahmanar candalar nibicari kul:
Datat corat yen drsti ekatul.
Nicat sadhut yar bhaila eka jnan:
Tahakese Pandit bulia sarva jan.1878.
Bisesat manusyaganat yito nare:
Visnu buddhi bhawe sarvaday manya kare.
Irsa asuya tiraskar ahamkar:
Save nasta howe teve tavaksane tar. 1879.
Dekhi sakhigane jano hase asi bedi:
Mai sadhu ito cor hena lajja edi.
Kukur candal gardabharo atma Ram:
Jania savako padi kariba pranam. 1880
Samasta bhutat Visnu buddhi nohe yawe:
Kaya-bakya-mane abhyasiba eibhawe.
Visnumay dekhe yito samasta jagate:
Jiwante mukuta howe acira kalate. 1881
Sakala pranik dekhibeka atma sama:
Upay madhyat ito ati mukyatama. 1882.

'For him who desires to secure emancipation from the consequences of the actions of past life, he must at the outset attach himself to a Vaisnava. He must hear about My deeds from a Bhakta. He must recite my name every moment. He must carefully think of My form in his heart. I am pervading all elements as Hari. So pay respect to them as if each of them is Visnu. Never seek ye the cast of a Brahman or Candal. Have an equal eye on a donor and a thief. One who has an idea of sameness in between a rogue and a saint, know him, ye all, to be a (true) scholar. Particularly those who respect off and on each man as Visnu himself, have their jealousy, enmity, condemnation and pride destroyed forthwith. Leaving off (such hesitations as) 'my friends may make a laughing-stock of me by seeing all this,' (and) such delicacies as 'I am a saint' 'He is a thief', prostrate (in your heart) before all knowing that Ram (God) is the soul of the dog, the outcaste and the donkeys (alike). Practice like this physically, orally and intellectually until you realise Visnu in every element. One who sees Visnu in all the world secures ones deliverance at once in this very life. To see every being as equivalent to one's own soul is the supreme means (of attaining deliverance).'

In the Prahlad Carit, Sankardew re-iterates the same practical and ethical means of attaining deliverance:

Samasta pranik puja Visnu buddhi kari. 360.
Krsnar carane haiba yimate bhakati:
Suna sawadhane tak sthir kari mati.
Visnu bhakatar sanga laiba prathamate:
Guru mani susrusa kariba bhalamate. 376.
Laia upades Madhawak aradhiba:
Yateka sukrti mane Krsnata arpiba.
Krsna-katha srawanat suddha haiba man:
Sarvadaye karibaha Krsnar Kirttan. 377
Krsnar caran cintibaha hrdayat:
Achanta Iswar Hari samasta bhutat.
Hena jani pranadhik kariba satkar:
Tevese Krsnat rati haibeka tomar. 378.
Harir sewat kichu nahike prayas:
Apuni laibanta Hari hrdayat bas. 379.
Samasta bhutate dekhibaha Narayan:
Ate pare ana dharma save bidamban.383.

'Revere every being considering it as Visnu. Listen with careful and wrapt attention how you may acquire love at Krsna's feet. First of all, attach yourself to a devotee of Visnu. Obey and serve him as your preceptor the best way you can. Adore Madhawa by following his advice. Dedicate all your good deeds to Krisna. Sing the glories of Krisna off and on. Think of Krisna's feet in your heart. God is there in each and every element. Knowing it to be so, pay respect to all as more than your life. Then alone you will have attachment to Krisna. You have not to strain hard in serving Krsna. Hari will settle in your heart of Himself. See Narayana in every element. Any religion else than this is useless.'

Not only in religious philosophy and literature, but also in social organisation Sankardew made his mark that is unparalleled in history. The present Asamiya society and its high culture are Sankardew's own creation, and they are almost intact all through these long five centuries. He has left a society and culture that perhaps stand amongst the highest in India. His religion, conspicuous by the absence of any duality or female figure like Ramanuja's Laksmi, Ramananda's Sita, or Caitanya's Radha, stands not only unadulterated but also undecaying. It is of course a fact that not long after Sankardew, Mahapurusism has lent itself to Damodarism and Haridewism and into four Samhatis; but they are only offshoots and branches that make it the parent tree simply more embracing and wide- spread, accommodating newer tastes and adjusting itself to newer circumstances. The parent Mahapurusism may therefore seem to suffer change, but really has not suffered loss.

Curiously enough, Mahapurusism preached five centuries back almost anticipated the present movements of society like untouchability, but were far more sincere and thorough in its reform. It never went down, but got up, to meet those who had been below in society. Sankardew, a thoroughgoing and skilful reformer, did not try to kill the serpent of caste system, but simply removed the poison out of it. He gave us the very kernel of democracy when in his holy Kirttan he declared:

"Karia kalit Kirttan ati:
Pawe Vaikunthak coutris jati." 73.
"Sito candalak garistha mani:
Yar jihbagre thake Haribani." 112
"Candalo Hari Nam lawe matra:
Kariba ucit yajnar patra."119.
"Krsnar kathat yito rasika:
Brahman janma tar lage kika.
Smarok matra Hari din-rati:
Nabace bhakati jati-ajati." 130

'The people of thirty four castes can attain Paradise by reciting the name of God in the Iron Age.' 'That untouchable is to be considered glorious who has the name of God in the tip of his tongue.' 'An untouchable is fit to be the priest in a sacrifice only if he often recites the name of God.' 'What for needs he be a Brahman who is an admirer of the glories of God. Let him recite the name of God day and night, Bhakti will not care for castes high or low.'

So untouchability, in the gross sense of the term has really been unknown in Asamiya society, at least since the time of Sankardew. Percentage of literacy may not still be high enough in Asam; but education and culture, in the real sense of the terms, must be among the highest in India within the Asamiya society. And the Vaisnavite propaganda of Sankardew, for which illiteracy could be no bar in any way, must be held responsible for it. Sankardew included, besides Kaibarttas, Kacharis,Miris,Garos,Nagas and such people, a Muhammadan, Cand Kha by name, among his dearest and supreme disciples, five centuries ago. ## #