73-509: Satra are institutional centers associated with the Ekasarana tradition of Vaishnavism , largely found in the Indian state of Assam and neighboring regions. Numbering in the hundreds, these centers are generally independent of each other and under the control of individual adhikara (or satradhikar ), though they can be grouped into four different Sanghati (orders). These centers, in
146-567: A part of the wider, pan-Indian Bhakti movement, it does not worship Radha with Krishna, which is common in many other Vaishnava schools. It is characterised by the dasya form of worship. Historically, it has been against caste system, and especially against animal sacrifices common in other sects of Hinduism, especially Shaktism . Noted for its egalitarianism , it posed a serious challenge to Brahminical Hinduism, and converted into its fold people of all castes, ethnicity and religion (including Islam ). The preceptors as well as later leaders of
219-453: A special place in this religion: Kirtan Ghoxa , composed by Sankardev; and Naam Ghoxa and Ratnavali , composed by Madhavdev. The religion fissured into four sanghati ( samhatis or sub-sects) soon after the death of Srimanta Sankardeva. Sankardev handed down the leadership to Madhabdev , but the followers of Damodardev and Harideva did not accept Madhabdev as their leader and formed their own group ( Brahma sanghati ). Madhabdeva at
292-605: Is Bhagavat of Sankardeva , which was rendered from the Sanskrit Bhagavata Purana by Srimanta Sankardeva and other early members of the Eka Sarana school. This book is supplemented by the two books of songs for congregational singing: Kirtan Ghoxa by Sankardeva and Naam Ghoxa by Madhabdev . These books are written in the Assamese language. The sect is also called Mahapuruxiya because it
365-608: Is Nārāyana, the Supreme Reality or Parama Brahma and not merely an avatara of Visnu. Krishna is God Himself. It considers Narayana (Krishna) as both the cause as well as the effect of this creation, and asserts Narayana alone is the sole reality. From the philosophical angle, He is the Supreme Spirit (Param-Brahma). As the controller of the senses, the Yogis call him Paramatma. When connected with this world, He assumes
438-558: Is an additional independent structure called the Manikut (jewel-house), the sanctum santorum , in which the asana (a wooden tetradehral structure with four carved lions) is placed containing the main object of worship (usually a copy of the Bhagavat Purana in manuscript or an idol). The namghar is surrounded by four straight rows of huts, called hati , in which monks ( bhakats ) reside. The adhikara and other high officers of
511-648: Is based on the worship of the Mahapurux or Mahapurush (Sanskrit: Maha : great and purusha: being), an epithet of the supreme spiritual personality in the Bhagavata and its adherents are often called Mahapuruxia , Sankari etc. In course of time, the epithet 'Mahapurux' came also to be secondarily applied to Sankardeva and Madhabdev, the principal preceptors. Non-adherence to the Hindu varna system and rejection of Vedic karma marked its character. Though often seen as
584-465: Is called Nika (clean) because it developed strict codes for purity and cleanliness in religious matters as well as in general living, as laid down by Madhabdeva. Idol worship is strictly prohibited and it gives special importance to Madhavdev. The Kala sanghati , initiated by Gopal Ata (Gopalldev of Bhavanipur) and named after the place of his headquarters Kaljar, placed its emphasis on Guru . The sattariya of this sanghati came to be considered as
657-528: Is in the form of Krishna that Narayana is usually worshiped. The description of Krishna is based on the one in Bhagavat Puran, as one who resides in Vaikuntha along with his devotees. Thus the worshipful form is different from other forms of Krishna-based religions (Radha-Krishna of Caitanya, Gopi-Krishna of Vallabhacharya, Rukmini-Krishna of Namadeva and Sita-Rama of Ramananda). The form of devotion
730-589: Is infused with the dasya and balya bhava in the works of Sankardev and Madhabdev. Madhura bhava , so prevalent in the other religions, is singularly absent here. The cari vastu or the Four Principles defined this religious system are: Sankardev defined the first, second and fourth of these, whereas Madhavdev introduced the third while at Belaguri when he accepted Sankardev as the guru for himself and for all others who accepted his faith. The four principles are revealed and their meaning explained at
803-631: Is one of Hinduism 's eighteen great Puranas ( Mahapuranas ). Composed in Sanskrit and traditionally attributed to Veda Vyasa , it promotes bhakti (devotion) towards Krishna , an avatar of Vishnu , integrating themes from the Advaita (monism) philosophy of Adi Shankara , the Vishishtadvaita (qualified monism) of Ramanujacharya and the Dvaita (dualism) of Madhvacharya . It
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#1732776903401876-560: Is recorded in many instance the satradikars belonging to tribal or lower caste origin. For example, Mathuradasa Ata, the first satradhikar of Barpeta was from the Candal community, Narayanadasa Ata, a disciple of Sankardev was from the weaver community ( Tanti ) similarly Sesa, Katani, Budhbari, Chahila satras were held by Kaibartas although they claim to be of Kayastha origin. The satras are not merely religious institutions but play cultural and historical roles in society. A dance form that
949-549: Is the act of creation, by which Narayana created everything. Unlike in Gaudiya Vaishnavism it claims no distinction between Brahman, Paramatman and Bhagavat, which are considered in Ekasarana as just different appellations applied to the same supreme reality. Even though Narayana is sometimes used synonymously with Vishnu, the gods Vishnu , Brahma and Shiva are considered of lower divinity. Narayana as
1022-417: Is the fruit (essence) of the wish-yielding tree of Veda, dropped on earth from the mouth of the parrot-like sage Suka, and is full of the nectar of supreme bliss. It is unmixed sweetness (devoid of rind, seed or other superfluous matter). Go on drinking this divine nectar again and again till there is consciousness left in you. Consisting of 19 chapters, the first canto opens with an invocation to Krishna and
1095-417: Is therefore likely to have been composed after these texts, suggesting a chronological range of 500–1000 CE. Within this range, scholars such as R. C. Hazra date it to the first half of the 6th century CE, Bryant as well as Gupta and Valpey citing epigraphical and archaeological evidence suggest much of the text could be from the 4th to 7th century, while most others place it in the post- Alvar period around
1168-563: Is to promote Bhakti to Vishnu in his incarnation as Krishna referred to variously, and to illustrate and explain it... what makes the Bhagavata special is its emphasis on an intense personal and passionate Bhakti... As detailed in the Matsya Mahapurana , all Puranas must cover at least five specific subjects or topics referred to in Sanskrit as Pancha Lakshana (literally meaning 'consisting of five characteristics' – in addition to other information including specific deities and
1241-446: Is widely available in almost all Indian languages . The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology , astronomy, genealogy , geography, legend, music, dance, yoga and culture. As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna (called " Hari " and " Vāsudeva " in
1314-577: The Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil. An oft-quoted verse (1.3.40) is used by some Krishna sects to assert that the text itself is Krishna in literary form. The text consists of twelve books ( skandhas or cantos ) totalling 335 chapters ( adhyayas ) and 18,000 verses. The tenth book, with about 4,000 verses, has been
1387-599: The four aims or goals of life . From the K. L. Joshi (editor) translation: The following are the five characteristics of the Puranas: They describe (1) the creation of the universe, (2) its genealogy and dissolution, (3) the dynasties, (4) the Manvantaras , (5) the dynastic chronicles. The Puranas, with these five characteristics, sing the glory of Brahma , Vishnu , the Sun and Rudra , as well as they describe also
1460-431: The " Advaita philosophy of Sankara ", lead many scholars to trace its origins to South India. However, J. A. B. van Buitenen points out that 10th–11th CE South Indian Vaishnava theologians Yamuna and Ramanuja do not refer to Bhagavata Purana in their writings, and this anomaly must be explained before the geographical origins and dating are regarded as definitive. Since the 19th-century, most scholars believe that
1533-549: The 16th century saw the satras divide into four different sects (also called samhati )—Brahmasamhati, Purusasamhati, Nikasamhati, Kalasamhati. These four sects were firmly established by the early 17th century. Damodaradeva (a Brahmin disciple of Sankardev) formed the Brahmasamhati , which represented the Brahmanical practices and ritualism. It brought back the caste system to its original form but still adhered to
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#17327769034011606-676: The 18th century, while suffering two major setbacks — Moamoria rebellion and Burmese invasion of Assam . Some of the cultural programmes, which are held in Sattras: Ekasarana Dharma Traditional Ekasarana Dharma ( lit. ' Shelter-in-One religion ' ) is a neo-Vaishnavite religion propagated by Srimanta Sankardeva in the 15th-16th century in the Indian state of Assam . It reduced focus on Vedic ritualism and focuses on devotion ( bhakti ) to Krishna in
1679-485: The 9th century. Parts of the text use an archaic Vedic flavour of Sanskrit, which may either suggest that its authors sought to preserve or express reverence for the Vedic tradition, or that some text has an earlier origin. There are two flavors of Krishna stories, one of warrior prince and another of romantic lover, the former composed in more archaic Sanskrit and the later in a different linguistic style, suggesting that
1752-688: The Bhagavata Purana was written by a group of learned Brahmin ascetics, probably in South India, who were well versed in Vedic and ancient Indian literature and influenced by the Alvars . Postmodern scholars have suggested alternate theories. The Bhagavata Purana consists of twelve skhandas or cantos consisting of 18,000 verses of several interconnected, interwoven, and non-linear dialogues, teachings, and explanations espousing Bhakti Yoga that go back and forth in time: We have alluded to
1825-538: The Bhagavata's identity as a Purana , an important feature of which is its multilevel dialogical structure ... the layered arrangement of dialogues, in which a speaker (typically Suka , the main reciter, addressing his interlocutor, King Pariksit ) quotes an "earlier" speaker (for example, Narada , addressing King Yudhisthira , Pariksit's granduncle, in a dialogue understood to have taken place earlier and elsewhere), who may in turn quote yet another speaker. Two or three such layers are typically operative simultaneously ...
1898-674: The Brahma-sanghati, reject apostolic lineage from Sankardev due to an early schism with the order. Some modern reformation institutions conduct xoron-lowa outside the sattra institution. Institutions propagating Eka Sarana like sattra (monasteries) and village Namghar (prayer houses), had profound influence in the evolution of the social makeup of Assam. The artistic creations emanating from this movement led to engendering of new forms of literature, music ( Borgeets or songs celestial), theatre ( Ankia Naat ) and dance ( Sattriya dance ). The central religious text of this sect
1971-667: The Ekasarana religion focused mainly on the religious practice of bhakti and kept away from systematically expounding philosophical positions. Nevertheless, references found scattered in the voluminous works of Sankardeva and Madhavdeva indicate that their theosophical positions are rooted in the Bhagavata Purana with a strong Advaita influence via its commentary Bhavartha-dipika by Sridhar Swami. Nevertheless, Sankardeva's interpretation of these texts were seen at once to be "original and new". Scholars hold that these texts are not followed in-toto and deviations are often seen in
2044-491: The Lord of excellent renown. A unique and especial emphasis is placed on fostering transcendental loving devotion to Krishna as the ultimate good, i.e. for its own sake rather than for fruitive results or rewards such as detachment or worldly or heavenly gains, a practice known as Bhakti Yoga : What makes the Bhagavata unique in the history of Indian Religion... is its prioritization of Bhakti. The main objective of this text
2117-526: The Lord who wields the discus in His hand is infinite; though the Maker of this world, He remains ever beyond it. He alone can know His ways who inhales the fragrance of His lotus-feet through constant and sincere devotion to them. Consisting of 10 chapters, the second canto opens with an invocation to Krishna . The second layer of overarching narration begins as a dialogue between Sukadeva Gosvami and Pariksit on
2190-459: The Mahasabha's count on its website there is altogether a total of 862 Satras including the satras present in both the states of Assam and West Bengal. The Satra is generally a four-sided enclosed area with four gateways ( karapat ). Centrally placed in this enclosure is a rectangular prayer-hall ( Namghar or kirtanghar ) at the aligned in the east–west direction. On its eastern side there
2263-531: The Puranas continue to form a part, such originality is neither promoted nor recognised. Like most forms of cultural creation in India, the function of the Puranas was to reprocess and comment upon old knowledge ... SB 1.1.3 original Sanskrit: निगमकल्पतरोर्गलितं फलं शुकमुखादमृतद्रवसंयुतम् । पिबत भागवतं रसमालयं मुहुरहो रसिका भुवि भावुका: ॥ ३ ॥ O ye devotees possessing a taste for divine joy, Srimad Bhagavata
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2336-452: The Satra reside in the eastern hatis . All structures were originally temporary, made with wood, bamboo and covered over with thatch; brick and mortar found use after the 18th century. Monks , called bhakats , live in satras under a satradhikar or Mahanta . In some orders of the religion, the bhakats are celibate ( kewalia bhakat ). The satradhikar may not always be of high birth, it
2409-520: The Satras, enabling them to establish themselves on sound economics, make themselves attractive to the lay people, and spread the Ekasarana religion. The 17th century saw the rapid growth of the Eksarana Dharma in upper Assam and Majuli became a focal point of Satra tradition and authority. The number of Satras grew during this period, 125 Satras built in the 17th century and 85 Satras built in
2482-641: The Srimad Bhagavatam. The common manuscript for translations of the Bhagavata Purana – seemingly used by both Swami Prabhupada and Bibek Debroy – is the Bhāgavatamahāpurāṇam a reprint of Khemraj Shri Krishnadas' manuscript. In regard to variances in Puranic manuscripts, Gregory Bailey states: [S]ignificant are the widespread variations between manuscripts of the same Purana, especially those originating in different regions of India... one of
2555-680: The assertion that the Srimad Bhagatavam, compiled by Vyasadeva , is sufficient alone to realise God. The overarching narration begins at the onset of Kali Yuga as a dialogue between Sukadeva Gosvami (the son of Vyasadeva) and a group of sages headed by Saunaka , as they perform a thousand-year sacrifice for Krishna and his devotees in the forest of Naimisaranya . Questioned by the sages , topics covered by Suta Gosvami include the: SB 1.3.38 original Sanskrit: स वेद धातु: पदवीं परस्य दुरन्तवीर्यस्य रथाङ्गपाणे: । योऽमायया सन्ततयानुवृत्त्या भजेत तत्पादसरोजगन्धम् ॥ ३८ ॥ The power of
2628-658: The banks of the Ganges river (narrated by Suta Gosvami to a group of sages headed by Saunaka in the forest of Naimisaranya ). Questioned by Pariksit, the topics covered by Sukadeva Gosvami include the: SB 2.5.35 original Sanskrit: स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गत: । सहस्रोर्वङ्घ्रिबाह्वक्ष: सहस्राननशीर्षवान् ॥ ३५ ॥ Bursting open that (Cosmic) egg, issued therefrom the same Supreme Person (the Cosmic Being) with thousands of thighs, feet, arms and eyes and thousands of faces and heads too. Consisting of 33 chapters,
2701-400: The compounding of voices serve to strengthen the message delivered; and second, one is left with the sense that one cannot, and indeed need not, trace out the origin of the message. From the N. P. Jain for Motilal Banarsidass translation: The divine seer, Vedavyasa , composed this Purana , known by the name of Srimad Bhagavata, which stands on a par with the Vedas and contains the stories of
2774-455: The creation and dissolution of the Earth. The four [aims of human life] ( Dharma , Artha , Kama and Moksa ) have also been described in all the Puranas, along with evil consequences following from sin. In the sattvika Puranas there is largely a mention of Hari's glory. The Srimad Bhagavatam adds another five characteristics, expanding this list to ten. The Bhagavata further elaborates on
2847-679: The differences between lesser and greater Puranas possessing five or ten characteristics, respectively. According to Hariprasad Gangashankar Shastri, the oldest surviving manuscript dates to c. 1124-25 and is held in the Sampurnananda Sanskrit Vishvavidyalaya in Varanasi. Poetic or artistic license with existing materials is a strong tradition in Indian culture, a 'tradition of several hundred years of linguistic creativity' . There are variations of original manuscripts available for each Purana, including
2920-577: The dualistic school of Madhvacharya has a rich and strong tradition of dualistic interpretation of the Bhagavata, starting from the Bhagavata Taatparya Nirnaya of the Acharya himself and later, commentaries on the commentary. The Chaitanya school also rejects outright any monistic interpretation of the purana. Modern scholarship dates its composition to between 500 CE to 1000 CE, but most likely between 800 and 1000 CE. A version of
2993-406: The existence of other gods, it asserts that Narayana alone is worshipful and the others are strictly excluded. Following the Bhagavata Purana , the object of devotion in Ekasarana is Krishna , who is the supreme entity himself. All other deities are subservient to Him. Brahman, Vishnu and Krishna are fundamentally one. Krishna is alone the supreme worshipful in the system. Sankaradeva's Krishna
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3066-401: The female descendants of Svayambhuva Manu , topics covered include the: SB 4.16.17 original Sanskrit: मातृभक्ति: परस्त्रीषु पत्न्यामर्ध इवात्मन: । प्रजासु पितृवत्स्निग्ध: किङ्करो ब्रह्मवादिनाम् ॥ १७ ॥ He regards and reveres the wives of others as His mother and loves His own wife as a half of His own body. He is loving as a father to those over whom He rules; He looks upon Himself as
3139-688: The followers of this sect were responsible for the Moamoria rebellion against the Ahom royalty . Bhagavata Purana Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Bhagavata Purana ( Sanskrit : भागवतपुराण ; IAST : Bhāgavata Purāṇa ), also known as the Srimad Bhagavatam (Śrīmad Bhāgavatam) , Srimad Bhagavata Mahapurana ( Śrīmad Bhāgavata Mahāpurāṇa ) or simply Bhagavata (Bhāgavata) ,
3212-514: The form of congregational listening ( shravan ) and singing his name and deeds ( kirtan ). The simple and accessible religion attracted both Hindu and non-Hindu populations into its egalitarian fold. The neophytes continue to be inducted into the faith via an initiation ceremony called xoron-lowa (literally: take-shelter), usually conducted by Sattradhikars , heads of monastic institutions called Sattras , who generally draw apostolic lineage from Sankardev. Some Sattradhikars, especially those from
3285-492: The heart as well as to the ear. By hearing such stories one is sure to develop one after another reverence and fondness for and Devotion to the Lord, whose realization is preceded by the cessation of ignorance. Consisting of 31 chapters, the fourth canto continues the dialogues of Sukadeva Gosvami , Uddhava , and Maitreya . There are additional layers of dialogue, such as between the sage-avatar Narada and King Pracinabharhisat (as narrated by Maitreya to Vidura ). Focusing on
3358-575: The honorific title Mahapurusa, usually applied to Sankardev. Bardowa satra founded by Sankardev remained the most popular satra of the Purusasamhati. The next samhati, the Nikasamhati was established by Mathuradasa and Padma Ata , both of whom were disciples of Madhavdeva . It strictly conformed to the teaching of Madhavdeva and being a purist group placed more important on ascentism, Kamalabari Satra, Barpeta Satra and Madhupur Satra are
3431-540: The jiva is restored to its natural state ( maya is removed). Though other Vaishnavites (Ramanuja, Nimbarka, Vallabha, Caitanya) recognise only videhamukti ( mukti after death), the Ekasarana preceptors have recognised, in addition, jivanmukti ( mukti during lifetime). Among the five different kinds of videhamukti , the Ekasarana rejects the Sayujya form of mukti , where the complete absorption in God deprives jiva of
3504-463: The minimum, maintain a prayer house ( Namghar , or Kirtan-ghar ), initiate lay people into the Ekasarana tradition and include them as disciples of the satra from whom taxes and other religious duties are extracted. The Neo-Vaishnavite satra culture started in the 16th century. They grew rapidly in the 17th century and patronage extended to them by first the Koch kingdom and later the Ahom kingdom
3577-538: The most influential of the Brahmasamhati and received royal patronage from the Ahom kings . Caturbhuja Thakur, one of the grandson of Sankardev headed the Purusasamhati . This samhati practiced the original features of Sankardev teachings and therefore considered to be the main sect. The head priest was chosen either from a Kayastha or a Brahmin family. The term purusa is claimed to be derived from
3650-433: The most popular and widely studied. It was the first Purana to be translated into a European language, as a French translation of a Tamil version appeared in 1788 and introduced many Europeans to Hinduism and 18th-century Hindu culture during the colonial era. The Bhagavata Purana has been among the most celebrated and popular texts in the Puranic genre, and is, in the opinion of some, of non-dualistic tenor. But,
3723-566: The most prominent among the six sudra satra of the Kalasamhati and revolted against Ahom kingdom during the latter part of the 18th century. The first three samhati — Brahmasamhati , Purusasamhati , Nikasamhati brought back the caste rules and Brahmanical rituals, while the Kalasamhati rejected caste rules and idol worship in its entirety. The Ahom kingdom initially resisted the ingress of religious preceptors it finally endorsed
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#17327769034013796-438: The name of Bhagavanta. Moreover, some of the characteristics usually reserved for the impersonal God in other philosophies are attributed to Narayana with reinterpretations. The embodied self, called jiva or jivatma is identical to Narayana. It is shrouded by maya and thus suffers from misery, When the ego ( ahamkara ) is destroyed, the jiva can perceive himself as Brahma. The jiva attains mukti (liberation) when
3869-530: The other sanghatis are allowed in this sanghati . Brahmins too found this sanghati attractive and most of the Sattras of this sanghati have traditionally had Brahmin sattradhikars . Among the cari vastus , Deva is emphasised, worship of the images of the deva (Vishnu and the chief incarnations, Krishna and Rama) are allowed. Among the gurus Damodardev is paramount. Later on they came to call themselves Damodariya after Damodardev. The Purush sanghati
3942-470: The personal and worshipful god is considered to be a loving and lovable god, who possesses auspicious attributes that attract devotees. He is non-dual, omnipotent and omniscient; creator, sustainer, and destroyer of all. He also possesses moral qualities like karunamaya (compassionate), dinabandhu (friend of the lowly), bhakta-vatsala (beloved of devotees) and patit-pavana (redeemer of sinners) that make him attractive to devotees. Though it does not deny
4015-484: The physical embodiment of Deva , and the disciples of this sect are not allowed to pay obeisance to anyone else. This sect was successful in initiating many tribal and socially backward groups into the Mahapuruxia fold, and it had the largest following among the different sanghatis . The Dihing sattra, one of the large sattra's received royal patronage; but the largest sattra, Moamara, forged an independent path and
4088-546: The principal characteristics of the genre is the status of Purana as what Doniger calls "fluid texts" (Doniger 1991, 31). The mixture of fixed form [the Puranic Characteristics] and seemingly endless variety of content has enabled the Purana to be communicative vehicles for a range of cultural positions ... [the] idea of originality is primarily Western and belies the fact that in the kind of oral genres of which
4161-440: The sage Maitreya ; their dialogues form a third layer of narration. Topics covered by Sukadeva Gosvami, Uddhava, and Maitreya include the: SB 3.25.25 original Sanskrit: सतां प्रसङ्गान्मम वीर्यसंविदो भवन्ति हृत्कर्णरसायना: कथा: । तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ २५ ॥ Through the fellowship of saints one gets to hear My stories, leading to a correct and full knowledge of My glory and pleasing to
4234-547: The satras were started as a part of the egalitarian movement of Eksarana Dharma, they later turned into a place of orthodoxy. From the early 20th century, the authority and orthodoxy of the Satras have been challenged by reform movements, most notably under the Sankar Sangha . The Satras coordinate some of their activities via the Asam Satra Mahasabha, an umbrella organization of all the Satras. According to
4307-416: The sweetness and bliss associated with bhakti . Bhakti is thus not a means to mukti but an end to itself, and this is strongly emphasised in Ekasarana writings—Madhavdeva begins his Namaghosha with an obeisance to devotees who do not prefer mukti . Narayana often manifests through avatars , and Krishna is considered as the most perfect one who is not a partial manifestation but Narayana himself. It
4380-564: The teachings of namadharma of Sankardev. The followers of this sect called themselves Damodariyas (meaning: followers of Damodaradeva ) and the satradhikar was chosen from a Brahmin family. It had close relationship with the Koches and the Koch king Nara Narayan was initiated into the Vaishnava order by Damodaradeva. Auniati satra, Dakhinpat Satra , Garamur satra and Kurawabahi satra became
4453-629: The text existed no later than 1030 CE, when it is mentioned by al Biruni and quoted by Abhinavagupta . The Bhagavata Purana abounds in references to verses of the Vedas , the primary Upanishads , the Brahma Sutra of Vedanta school of Hindu philosophy, and the Bhagavad Gita, suggesting that it was composed after these texts. The text contains more details of Krishna's biography than the 3rd- 4th-century Harivamsha and Vishnu Purana , and
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#17327769034014526-501: The text) first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and happiness – a cyclic theme that appears in many legends. The Bhagavata Purana is a central text in Vaishnavism . The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, salvation ( moksha ) and bliss. However
4599-543: The texts may not have been composed by one author or over a short period, but rather grew over time as a compilation of accretions from different hands. The Bhagavata Purana contains apparent references to the South Indian Alvar saints and it makes a post factum prophecy of the spread of Vishnu worship in Tamil country (BP XI.5.38–40); these facts, along with its emphasis on "emotional Bhakti to Krishna" and
4672-578: The third canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river . Vidura , the sudra incarnation of Yama and devotee of Krishna , is the main protagonist narrated. After being thrown out of his home by King Dhritarashtra (his older half-brother) for admonishing the Kaurava's ignoble behaviour towards the Pandavas , Vidura went on a pilgrimage where he met other devotees of Krishna such as Uddhava and
4745-558: The three centers of this samhati. The last of the samhati, the Kalasamhati concerned with the tribal and lowercaste societies, represented the offshoots of six sudra satra and six brahmana satra formed by Gopala Ata and his followers during the late 16th and early 17th centuries. The Mayamara satra and Dihing Satra, the two most important of the sudra satras admitted various local tribes into its fold — Kacharis, Kaibartas , Chutiyas , Morans , Ahoms etc. The Mayamara satra formed by Aniruddhadev (a disciple of Gopala Ata) later became
4818-625: The time of his death did not name a successor. After his death three leaders formed their own denominations: Bhabanipuria Gopal Ata ( Kaal sanghati ), Purushuttom Thakur Ata, a grandson of Sankardev ( Purusa sanghati ) and Mathuradas Burhagopal Ata ( Nika Sanghati ). They differ mostly in the emphasis of the cari vastus (four fundamental principles) The Brahma sanghati developed as a result of Damodardev and Haridev moving away from Sankardev's successor Madhabdev's leadership. Over time this sanghati brought back some elements of Brahminical orthodoxy. The vedic rituals which are generally prohibited in
4891-529: The time of initiation ( xonron-lowa ). The single most important religious text is the Bhagavata , especially the Book X ( Daxama ). This work was transcreated from the original Sanskrit Bhagavata Purana to Assamese in the 15th and 16th centuries by ten different individuals, but chiefly by Srimanta Sankardev who rendered as many as ten Cantos (complete and partial) of this holy text. Three other works find
4964-544: The tradition of devotees living in the premises did not happen during Sankardev's lifetime. The first mention of the hati is found in the context of the Patbausi Satra of Damodardev. Madhavdev built the Barpeta Satra , and laid down the system of daily prayer service and initiated the system of religious tithes . Vamsigopaldev was instrumental in establishing Satras in eastern Assam. The last quarter of
5037-554: The writings especially when the original philosophical contents came into conflict with the primary focus of bhakti as enunciated in the Ekasarana-dharma. Though Ekasarana acknowledges the impersonal ( nirguna ) god, it identifies the personal ( saguna ) one as worshipful which it identifies in the Bhagavad-Puranic Narayana . The sole aspect that distinguishes the personal from the impersonal one
5110-430: Was crucial in the spread of the Ekasarana religion. Many of the larger Satras house hundreds of celibate and non-celibate bhakat (monks), hold vast lands and are repositories of religious and cultural relics and artifacts. The satra extend control over their lay disciples via village namghar . Satra in which the principal preceptors lived, or which preserve some of their relics are also called thaan . Another satra
5183-619: Was established by king Samudrapal at a place known as Yogihati in the same period (1232 CE) as evident from a stone inscription found in Ambari . The neo-Vaishnavite satras were established by Assamese Vaishnavite monasteries for religious practices at the initiative of the Ahom Kings of Assam in the middle of the 17th century to propagate neo Vaishnavism. Sankaradeva is said to have established his first Satra at Bordowa , his birthplace, and then in different places of Assam. Through initially
5256-524: Was initiated by Srimanta Sankardeva and later developed within the sattras, and thus called Sattriya , is one of the eight classical dance forms in India . The name satra originates in the Bhagavata Purana in Sanskrit ( sattra ), and is used in the sense of an assembly of devotees. During Sankardev's lifetime, the devotees assembled in the open, under trees. Though temporary prayer houses were built,
5329-425: Was initiated by the grandsons of Sankardeva—Purushottam Thakur and Chaturbhuj Thakur—after the death of Madhavdev. The emphasis is on Naam . Sankardeva has a special position among the hierarchy of Gurus . Some Brahminical rites as well as the worship of images is tolerated to some extent. This sanghati was initiated by Badala Padma Ata , Mathuradas and Kesava Ata. The emphasis is on sat-sanga . This sanghati
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