FACTS ABOUT THE EARLY LIFE OF THE FOUNDER

There are at least four regular biographies of Sankardew besides a similar number of books of reference in regard to the facts of this great Founder of Mahapurusism. The first of these is by Ramcaran Thakur, own nephew of Madhawdew, Sankardew's apostolic successor. Ramcaran was brought up by Madhawdew and he must have seen Sankardew in his later days. The second biography was by Daityari Thakur, son of Ramcaran. It appears that Ramcaran married at a much advanced age and Daityari was too young when his father died, so that he somehow missed the biography written by his father. So he compiled a new work on Sankardew collecting facts from secondary sources as he admits; and this accounts for this second biography not fully agreeing with the first in some details. The third and fourth biographies are by Bhusan Dvija and Ramananda Dvija, who were contemporaries of Purusottam Thakur and Chaturbhuja Thakur, own grandsons of Sankardew. Curiously enough, they too complain of having no 'arisi'(model), and so these two biographies disagree with their two predecessors, as they do with each other, in many points. So we place reliance on these biographies according to their seniority in cases of differences, but admit other facts for other references when found agreeable or consistent.

Sankardew's birth at Ali-pukhuri, Nagao, Asam, on the tenth day of the bright moon in Aswin (September-October) of 1449 A.D. (Ram. v. 360 ff) is admitted on all hands. The date of his demise on the second day of the bright moon in Bhadra (August-September) of 1568 A.D. (Ram. V .3934) was never questioned. Any doubt about the date of his birth was finally set at rest by the oft-quoted line of contemporary biography of the sixteenth century by Ramcaran-''Eka barsa manda ayu bhaila chaya kuri''. (Ram, v. 3935, Rama, v. 1685) i.e. 'Sankardew had his longevity of 120 (years) deficient by one year'. Sarva Bhauma Bhattacaryya, earlier an antagonist and later a disciple of Sankardew, in the colophon of his version of Swargakhanda Rahasya (Padma Puran) speaks exactly the same thing though only by the way. So we are doubly assured of the first date.

Sankardew completed his studies at the age of seventeen with Mahendra Kandali as his teacher, and presently took over the charge of the hereditary Chief of the Bhuyas about 1466 A.D. (Ram. v. 1401-06), which office was held by the paternal uncles of his father since Sankardew was only five years old when his father died (Ram, v. 1135 ff). The prose biography of Sankardew states definitely that he studied the Vedas and philosophies, the Epics and the Puranas both extensively and intensively during the five years of his stay with Mahendra Kandali. Other biographies too clearly testify to the exceptional brilliance of Sankardew and his deep study of the scriptures. Each and every biographer also extols his wonderful physical capacities proving his mans sana corpore sano.

Two years after the assumption of the hereditary charge of the Chief of the Bhuyas, the intellectual achievements and practical attainments of the young leader were put to test almost unexpected:

"Ata anantara/Sankardewar/unais batsar bhaila:
Grhata basia/achanta Sankar Budha Khaye taika gaila. 1451
Vidyata pargata/sastra ache yata/samastaka acha padhi:
Samasta lokar/haris bistar/Vaikuntha diyok gadhi." 1453.

So, after this, Sankardew attained his nineteenth year of age. (One day) while he was sitting in his house one Budha Kha had been even to his place…' (Thou hast been) well-versed in sciences; thou hast studied all the scriptures that are there. Do present us the paradise to the delectation of all the people.' It was almost a challenge, and the young Chief at once accepted it:

"Tomasar bakye satye satye satye/dekhaibo Vaikunthapur:
Cihna yatra name/karibo bekat/haris paiba pracur.1457
Vaikuntha nagar/patat lekhia/anka karilanta tar: 1457
Dhemalir ghosa/prathame likhila/dvitiye slok racila:
Sutra bhatimak/gitak karia/Cihna sava bibhajila. 1462
Git nat sutra/samasta karia/yeve sang karilanta: 1463
Bhuyasave rabha/ghar saji save Sankarak janailanta." 1463

'By your words, in truth thrice promised, shall I show you the city of Paradise. I shall reveal a play Cihna Yatra by name, and you are sure to secure to delight enough… (Sankardew) painted the city of paradise (on cloth) and wrote an one act play. (He) first wrote the songs for preliminary music, and then wrote verses in Sanskrit. (He) composed preludes (to each scene), invocations and songs; and made the divisions of the scenes. As he finished writing the songs, the drama, the preludes, all and sundry, the Bhuyas sent information to Sankardewa that they had completed the construction of the pandal.'

This first important event in Sankardew's early intellectual life was also the foremost, and had more far reaching effects than perhaps the author could himself think. The play itself was a marvelous success so-much-so that Mahendra Kandali, Sankardew's early teacher, and other scholars of the day were inspired and convinced of Sankardew's possessing divine and supreme spiritual power.

"Ehimate CIHNA YATRA yeve sang bhaila:
Sankare Mahendra Kandali pase gaila. 1546.
Namaskar karibak guruk cahanta:
Dekhia Kandali athe-bethe uthilanta. 1547.
Tomakese namaskar kariba lagay:
Tumise Iswar swami janilo niscay.
Hena suni Sankar palati yeve gaila:
Mahendra Kandali guru sabhat uthila. 1548.
Hajar dasek lok taita huya ache:
Hat tuli Hari-dhwani karilanta pache. 1549.
Suna sabhasad bolo niscay vacan:
Sankardewat mai pasilo saran. 1550.
Caribar cari dandawat karilanta:
Bhaila guru buli ucca kari dakilanta." 1551

'Thus as the Cihna Yatra (performance) ended, Sankar(-dew) had gone to Mahendra Kandali. He wanted to salute his teacher. Seeing this the Kandali rose from his seat with eagerness: "It is thee who is to be saluted. Thou art God incarnate; I have known it for certain." As Sankardew had come back on hearing this, Mahendra Kandali took his stand in the assembly. About ten thousand people gathered there. (Mahendra Kandali) raised his hands and shouted the name of Hari: 'Listen, O learned audience, to my words which are sure and certain: I am bound for initiation from Sankar (-dew)'. He prostrated four times and resolved four times. Then he cried aloud: '(Sankardew) has been my Preceptor.'

Mahendra Kandali's noble example was presently taken up by Ram Ram, Caturbhuj, Narottam and other high-class Brahmans and begged for initiation from Sankardew (Ram. vs.1555-56). It seemed also as another challenge, and, being unable to avoid, Sankardew had to accept it. He, having always had a keen sense of decorum, avoided the customary practice of giving initiation at the Preceptor's feet and asked them to come the next morning. Meanwhile, overnight he translated Uddhawa Sambad from the Bhagawat, Book Ten, and advising prostration before it, gave initiation to this first batch of his celebrated disciples inclusive of his early teacher and his family priest, Ram Ram (Ram. vs. 1558-83). This prostration before the rendering of the Bhagawat by the proselytes combined oaths of allegiance to God (Krsan) about whom the work was written and to the Guru (Sankardew) by whom it was rendered.

Thus it is that the Saran (initiation) ceremony of Sankardew has the unique practice of prostration and taking solemn oaths by proselytes before the sacred scriptures by the great Founder of the faith. This has been in vogue for the last half millennium years and is expected to thus continue for all times. Also on all occasions the thapana (Vedi, altar) of a Mahapurusiya institution is scrupulously clean by the absence of any image or picture including that of Krisna himself, and has only the Kirttana or any other Mahapurusiya scripture instead for adoration. This unique practice of adoration of a holy book, against idols or pictures, is now paralleled only by the reverence paid by the Sikhs to their Granth Saheb. ###