For verification of this paper, please visit on http://www.socialresearchfoundation.com/innovation.php#8

Philosophy of religion tries to examine the central themes and concepts involved in religious tradition, philosophically. Almost all the major religion had a philosophical learning and diversity as well. Philosophy of religion believes in diversity and views the world as a manifestation. Diversity is nothing but expression of unity; similarly the multiplicity is nothing but the manifestation of the one-the absolute. Srimanta Sankardeva a saint, scholar, a philosopher is an immense figure in the socio-philosophical and religious history of Assam. The philosophy propounded by Sankardeva through Eka sarana hari naam dharma is really unique. The glorification of unity is the essence of it. From establishing unity among the people, to giving them social justice this religion tried to propagate knowledge and wisdom in the society. The enlightened and socially conscious disciples of Eka sarana hari naam dharma helped to uproot the social evils like the difference between the high and low, caste, and shown the principle of democratic socialism. Sankardeva’s Eka sarana hari naam dharma will remain as the lighting force for time immemorial among contemporary Assamese society, through his preaching of socio-philosophical movement.

The Aim of this paper the socio philosophical foundation of Sankardeva’s Eka sarana hari naam dharma.

To understand the socio philosophical foundation of Sankardeva’s Eka sarana hari naam dharma one should know the background of the society of Srimanta Sankardeva at that time. The religious environment of the whole country had been too disastrous for centuries (up to the mid 19th century). Before the arrival of the Mughal invaders, and to some extent up to the British India, the priests were the most powerful class of people; some of the priests could impose their sway over the kings also. They married hundreds of teen girls up to the age of seventy five (75) and these unfortunate girls when they become widows were burnt alive in the name of a nefarious religious cult called suttee – burning. Those who could escape from being burnt alive were thrown to the brothel. The non – Aryans were considered as untouchables and half – human beings were worthy to be killed like rats, dogs etc. Women were considered as consumable goods of the market. Human sacrifice was rampant in all the major temples in India.[1] The religious situation of Assam of that time was worse. In such a situation what Srimanta Sankardeva did, was quite beyond imagination

Srimanta Sankardeva

     Srimanta Sankardeva, the great Vaishnava saint of Assam, is remembered as a unique personality. He is one of the most renowned religious philosophers of the world. Sankardeva, the creator of renaissance in every aspect of Assamese society i.e. religion, society, art, language, literature etc. gave Assamese society a new identity. Sankardeva was a multi-dimensional genius having the qualities of an expounder, religious teacher, saint and a great philosopher.  As a religious reformer, he was quite alone in this region and the problems he had to encounter here was quite different to other parts of the country². But the change brought about by this towering personality had left a far-reaching impact in the society, not only in Assam but also in India. He launched a reformative movement in medieval Assam which was the part of the great Bhakti movement in India.  Srimanta Sankardeva preached a unique philosophy.   His teachings were in the line of Upanisadic philosophy of enlightenment by knowledge of the self, together with pure devotion to the supreme God as preached in Bhagavata. 

Eka sarana hari naam dharma

       It is generally accepted that no religion of the world was initiated for any particular section of people. Only the followers have made it so. Philosophy of religion can play an important role in helping persons understand and evaluate different religious traditions and their alternatives. Concerning the issue of fragmentism Sankardeva introduce a religion which had discipline for almost all the ethnic groups of Assam at that time. The word ‘sarana’ means taking shelter. It implies supplication to Eka sarana hari naam dharma, that is, to lord Krishna by taking a solemn vow that the initiated will never worship any other deity but lord Krishna. Any person irrespective of caste, sex, age or any social status and economic situation can be initiated to Eka sarana hari naam dharma. Even the poorest of the poor, even the most detested class of people and even the worst sinner are also not barred³. After initiation, any such person can upgrade oneself to the highest status without reading much, without any pilgrimage, without offering any material at the altar of Lord Krishna. One requires only to recite the names of Lord Krishna and offer his/her whole body, mind and soul to Him and at the same time avoid worshiping all other deities and discard all other material wishes too. Here the great emphasis is given on Eka sarana or surrender to one Lord only. Here the Supreme Being is identified as Krishna or Vishnu and addressed Him as Mahapurus. Therefore this religion is also known as Mahapurusiya dharma. The Bhagavata is the essence of Vedanta and this religion is based on the Bhagavata Purana. The Bhagavata Purana considers God to be the ultimate essence of the universe and calls Him the Brahma or Paramatma. Through bhakti, when one acquires the knowledge of the supreme, he then becomes free from sorrow and fear; consequently, all doubts of mind disappear⁴. As he become free from maya, he has his soul merged in the soul supreme. The concept of God is simplified and the path has become easier.

Analyzing Eka sarana hari naam dharma from socio-philosophical perspective

       Analyzing Srimanta Sankardeva’s   Eka sarana hari naam dharma gives us a unique perspective about it. This religion helps us to understand about brotherhood, social unity, justice and so on. Eka sarana hari naam dharma has a deep philosophical aspect. Through this religion Sankardeva thought about universal love as God resides within all beings. Sankardeva made an appeal to all people to remove mutual differences between different classes of people, all of them having the same soul within. Thus he talked about universal brotherhood and advocate for integration of different groups of people in the society. God is an all pervading consciousness, which manifests itself in the form of different creatures. Since all the creatures have same God within them in the form of souls, they are all equals. So, he began to preach equality among the people. Eka sarana hari naam dharma gave equal status to all its disciples. It was a major departure from the prevalent system in the society, where caste hierarchy was observed very strictly. This religion spread the liberal humanistic doctrine of Bhakti for the first time in Assam. One of the distinguishing features of the Eka sarana hari naam dharma is its total disregard for casteism, polytheism and idolatry⁵. This religion united and enlightened people of all class and tribes and persuaded them to embrace monotheism. Sankardeva spread his doctrine of ‘bhakti’ among different ethnic groups of Assam, and brought about a social revolution against casteism and sectarianism that led the people to remain divided and disintegrated. It was through teaching of ‘bhakti’ together with propagation of ‘eka sarana hari naam dharma’ that Sankardeva united the people of all castes and tribes of Assam. According to Eka sarana hari naam dharma the relation of the God and the devotee is the relation of mind and soul. For this religion as God is soul and same soul resides within every living being, so, the best form of worship is the worship of all living beings. One of the main philosophical aspects of this religion is the concept of love. For it, love is a common spontaneous feeling to all human being, without love no one can survive and with the help of this love jiwa can attain jiwan mukti and finally he will be able to dissolve his soul into Soul Supreme or the Brahma. 

From the above discussion one thing become noteworthy that Sankardeva’s vision and mission was highly socio-philosophical. By establishing Bhakti at the heart of people Eka sarana hari naam dharma tried to remove the evils from the society. In the present day society where atrocities of one man to other or others are going on there is an essential need to discuss the philosophy of religion. Here after analyzing the socio-philosophical ideas advocated by Sankardeva through Eka sarana hari naam dharma it becomes clears that he attempted to rescue the deprived people and establish unity in diversity in the form of a new socio-religious order. Irrespective of caste, social status, discrimination; the unity and rational thought among people, which this religion tried to establish is really relevant in present society.

1. Neog Dr. Moheswar, ‘Early History of the Vaisnava Faith and Movement in Assam’ (1st Edition 1965, Delhi) p. 110 2. Medini Choudhary, Sarbabharatia Bhakti Andolon aru Sankardevar Mulyayana,p.76-80 3. Baruah, DR. Girish, Sankardeva : A Critical Appraisal of His Philosophy and Religion’s (Purbanchal prakash, 1st Edition, 2014) p.147 4. Borkakoti,Dr. Sanjib Kumar, Sarbagunakara Srimanta Sankardeva, Nagoan, 1st edition 2000 AD, P.78-79 5. Dutta Dr. Kalikinkar, A Social History of Modern India, 1975.p.237, quoted by Hemchandra Saikia in Lokasevak Haladhar Bhuyan Bakritamala,2016

1. Barman, Sibanath (1986). Srimanta Sankardeva: Kriti Aru Krititva. Guwahati: TRIMURTI
2. Baruah, DR. Girish, Sankardeva : A Critical Appraisal of His Philosophy and Religion’s (Purbanchal prakash, 1st Edition, 2014)
3. Bora Suresh Chandra and Kalita, Biswajit, ‘Sankardeva Studies’ Nogaon: Srimanta Sankardeva Sangha, 2013.
4. Borkakoti,Dr. Sanjib Kumar (2005), Mahapurush Srimanta Sankardeva: Life, philosophy and Works. Guwahati: Bani Mandir
5. Borkakoti,Dr. Sanjib Kumar, Sarbagunakara Srimanta Sankardeva, Nagoan, 1st edition 2000 AD,
6. Chakraborty, Dhirendra Nath (1998). Srimanta Sankardeva: Great Unifier of Eastern India, Sankardeva: Studies in Culture. Nagaon (Assam): Srimanta Sankardeva Sangha
7. Chutia, Dr. Dharmeswar. Ed. Srimanta Sankardeva Bakyamritra. Guwahati: Srimanta Sankardeva Sangha, 1998
8. Dutta Dr. Kalikinkar, A Social History of Modern India, 1975.p.237, quoted by Hemchandra Saikia in Lokasevak Haladhar Bhuyan Bakritamala,2016
9. Kakati Banikanta. Assamese: Its Formation and Development. Department of Historical and Antiquarian Studies, Narayani Handiqui Historical Institute. Gauhati. 1941. (Web)
10. Medini Choudhary, Sarbabharatia Bhakti Andolon aru Sankardevar Mulyayana,
11. Neog Dr. Moheswar, ‘Early History of the Vaisnava Faith and Movement in Assam’ (1st Edition 1965, Delhi)
12. https://kkhsou.ac.in
13. https://www.sentinelassam.com/north-east-india-news/assam-news/
sankardevas-spiritual-philosophy-aims-at-upgrade-of-moral-and-ethical-standards-559450
14. www.quora.com/What-was-the-philosophy-of-Sankardev-the-Assamese-polymath