THE FUTURE OF MAHAPURUSISM

From the foregoing discussions the conclusion appears irresistible that Mahapurusism has also a bright future. It is quite likely that it will play the same smart role in the coming millenniums as it has played in the last half millennium since its inception in "the elevation of human nature and the stoppage of its course towards degradation, the formation of human character on a strong rational foundation, the improvement of the general from and tone of society, race and civilization, the cordiality of human relations, the refinement and dignity in human behaviour, the liberal and sound education of all, the release of all higher energies towards the cause of culture and humanity, in short, the propounding of higher ideals if life…. as the true mission of all religions instead of creating sects and committing themselves to certain set creeds and practices and forms."

A very long life for Mahapurusism like that of Buddhism, for instance, is vouchsafed even in these stormy days of changes and uncertainties, more particularly in an almost anti-religious atmosphere of the present moment, because of the all universal character of Mahapurusism. First of all we may refer to its universal applicability which is thus extolled by Madhawdew:

"Hari-Nam krittanat/Nahi kal des-patra
Niyam samyam eko vidhi:
Harit saran laia/kewal Harir nam
Krittan karante howe siddhi." N. G. 29.

'For singing the name of God there is no limit of time, clime fitness, rules, restrictions or laws. Achievement is secured simply by seeking shelter in God and singing his glories.'

The universal character of Mahapurusism is also evident in its broad principals. The fact Sankardew having Muhammadan disciplies is itself a pointer to the truth that it is quite in harmony with all true religions of the world only if Mahapurusism be still freer from formalities and technicalities that often overwhelm religions. Mahapurusism is priest less as it is casteless, and one is free to work out one's own salvation. The Guru has only to show the path correctly by precepts and examples. The proxy system being condemned, a Mahapurusiya has more to live his religion than profess it. Mahapurusism is divorced from pitfalls of creeds and greeds, not allowing it to be "degenerated into trade in the name of God, holiness and salvation," the fate of most religions.

Tripitakacarya Dr. late Beni Madhav Barua appears to be thinking also of Mahapurusism when he spoke of "Buddhism-its Modern Appeal" :- "One thing is certain, namely, that the days of the priest-ridden and creed-infested institutional religions are numbered, if they are not dead already. Modern youth may care only for that religion which is both universal and personal, and which is compatible with science and reason. There must be no 'close-fist' (acaraya mutthi) or trade-secret, no monopoly of divine business in any privileged class. If religion is to stand, it must henceforth show an open heart and follow an open-door policy." (Ceylon Lectures, p. 283.)

Mahapurusism, is thus a definite denial of Inge's definition of religion that it is "the joint produce of the simplicity of the first fool and duplicity of the first knave", for no fool and no knave has any place in it. It is also a reply to modern youths who may "have begun to doubt its (religion's) utility except enslaving the human sprit and creating divisions between communities, sects and sects." Sankardewite and post-Sankardewite Asam like Buddhadewite and post-Buddhaewite Bharat, Christian and post-Christian Europe and Muhammadan and post-Muhammadan Arabia etc., bear historical evidence to the truth that no true religion is there in the world but emancipates and puts an end to slavery of the spirit.

Mahapurusism is not incompatible with science and reason, as religions are usually supposed to be; but really suggests a new line for co-operation between them. In his Essays of a Biologist, Julien Huxley, concludes his essay on Religion and Science (also quoted in Ceylon Lectures) saying: "A chapter in the history of Earth closed with the appearance of man. In man, the Welt staff had been made able to think and feel, to love beauty and truth - the cosmos had generated soul. A new chapter hen began, a chapter in which we are all characters. Matter had flowered in soul. Soul is now to mould matter. That molding of matter by spirit is, under one aspect, science; under another, art; under still another, religion. Let us be careful not to allow the molding forces to counteract each other when they might be made to co-operate.

Thus, curiously enough, Sankardew of fifteenth century India seems to have anticipated all these twentieth century movements social and intellectual, for which Mahapurusism proves itself not only not time-barred but a truly progressive religion progressing "the dateless and irresoluble circle of its own perfection, joining inseparable hands with joy and bliss in over measure for ever", as spiritual progress must be. This is however not to say that Sankardew has said the last word on religion. Far from it. As Sir Muhammad Iqbal says in his Religious Thoughts in Islam: "…there is no such thing as finality in Philosophical thinking. As knowledge advances and fresh avenues of thought are opened, other views and probably sounder views are possible". So we can only say that Mahapurusism has been found catholic enough to accommodate what appears to be opening of "fresh avenues of thought".

The all universal character of Sankardew's teachings is also vouchsafed by his literature written in Asamiya and Sanskrit. Not only are his instructions conspicuous by the absence of any thing that might be born of narrowness of sect of creed, but those synonyms of God as Hari, Narayan, Krsna etc. if now replaced by such words of God or Allah can serve to suit instructions in Christianity, Islam etc. As in his personal life so in his teachings Sankardew had so many things in common with Buddhadew including the Saranas and excluding, of course, omission of God's name in the routine of daily life. Sankardew emphasised application of morality against formality in daily life almost equally with Buddhadew.

So Sankardew is one of the world teachers and Mahapurusism one of the universal religions of the world and the world grows richer and happier by a true acquaintance with them. In view of the immensity and vastness of the subject, the forgoing pages may serve only as a bird's-eye-view, and the humble efforts here may be deemed amply rewarded only if they happen to awaken something of admiration or curiosity in the subject. ###