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Like a mystic , Sankaradeva realized that God lived broadcase in the general hearts of all creatures, and it is only when we miss* this* truth that we go to seek him outside (Kritana ghosa, 8.11). Idolworship does not play any important part in Sankardeva's system and this small bit of ritualism can also be done away with if the devotee wishes. The activities in the sattras consist of prayer services, divided into a day-long programme of three to fourteen parts, each called to prasanga or nama-prasanga. These are held in the congregation hall (kirtana graha, namghar), where the object of veeration is the guru-asane, with some works of the master in ancident folios. And this is how namadharma is performed. The secret formula confided by the superior to the novice ath the time of inititation into bhakticonsists of four names of the Lord; rama-krsna-hari-narayana, the initiate must cultivate intimate faith in and resign himself to the power of, four vastus, or reals, which are nama, the sacred name of Lord God, deva Visnu-Krisna, the sole refuge of the jives, guru, the religious preceptor, who directs the initiate's faltering steps to the way unto the Lord, and bhakta the intimate fraternity in whose company to seek out the Lord of Love. Of the different attitude of bhakti Sankaradeva advocated dasys, or servitude, the servant and God as the master and the servant is to know none other than God as vlaiming his all out devotion. The Radha-Krsna cult is not acknowledged in this system of Vaisnavism, nor is any sakti of Visnu to be recognized in his worship.

Sankardeva was a sudra, but accepted brahmanas as his disciples, who made such obeisance to him as spiritual guru was due to receive. This was one of his actions that could not be approved by the orthodox supporters of casteism and Sankaradeva had to render an explanation in the Koc court. Damodaradeva also was taken to book for accepting a sudra's religion . The explanation offer was that a sudra might be debarred from rendering vedic mantras to other people, but is free to give nama-mantra to any person. In Sankardeva's system, therefore, we find Brahman disciples of sudra teachers, and even people who are untouchables in other parts of India in the following of a sattra in succession to a sudra. No body , on the other hand, is to be considered as unfit for securing initiation into the cult on caste considerations. Among the disciples of Sankardeva and Madhavadeva were Candsai and Jayahari, both Musalmans; bovinda, a Garo ; Jayanada , a Bhutiya; Madhava of Jayanti of the Hira or potters profession; Srirama, believed to have been a kaivarta and Damodara a baniys. A later superior , Sriramadeva, administered ordination to some Nagas, Ahom, Kocces, Miris (Mising), Kacharis, Marans and people of many other tribes were also freely converted to the Vaisnavism of Sankaradeva's order . It is the catholic outlook of this religion that could thus unify different peoples into one spiritual fraternity, and also achieve a cultural synthesis.

Sankaradeva was a house - holder, and Madhavadeva lived a life of celibacy. One need not forsake the world they taught, to find God. If was probably the ideal of Madhavadeva's individual life that brought into being an order of ascetics (kevaliya), who formed the innermost circle within the sattras. But there could be married persons as well as monks I those establishments as divines or ordinary residents. There is no order of nuns, and women ingeneral are not allowed to mix with the men in congregations. There are, of course, instances of women holding the position of Superiors . Sankardeva's grand-daughter in law . Kanakalata made a definite contribution to the growth of the sattra system when she organized the vardowa group therein and on her own appointed twelve deputies, all men of course, as heads of sattras.