MADHAVADEVA

According to Daityari ‘Sankaradeva only revealed the secret of Bhakti; it was Madhavadeva who made it public.’ Similar statement are also there in the Nam-ghosa by Purusuttama Thakur. The lives of the two Gurus are so closely that one is inseperable from the other. In the Madhavadeva’s life the actual duty of a devout and ideal disciple can be observed well performed and the guru-sisya relationship well established. When Sankaradeva meet Madhavdeva and converted him Vaisnavism, the movement beganwas with fuller vigour and greater success.

Madhavadeva was born to Manorama, Wife of Govindagiri Bhuyan, Alias Lamkana Dighala Kath of the Bara Bhuyans in 1489 A.D. Govindagiri migrated from Banduka to Narayanapur. For Many years, he had to move place to place for livelihood. From his first wife, Govinda left Banduka and settle at Rauta. There he again married Manohar or Monorama of the family of Suryavara, grand father of Sankardeva. Govinda was appointed a scribe by Suryavara. Govinda afterwards took shelter in the house of the boatman Ghaghari of Habung. When he was at leteku-pukhuri in modern Narayanpur area, Manorama gave birth to the saint on the last day of the month of Vaisahka in the twelfth bright moon midnight in Saka 1411 = 1489 A.D. After a few years, Urvasi, younger sister of Madhavadeva was born at Habung. In the proper time she was married to Bhuyan youth. Gayapani by name. Then Madhavadeva with his father went to Banduka, where he was educated under Rajendra Adhyapaka and soon became adept in the sastras. After the death of Govindagiri. Madhava returned to the place of Gyapani alias Ramadasa of Hokorakuci.

When Madhava was at Banduka his mother used to stay with her son-in-law, Gayapani. Once received the information of his mother’s serious illness. As he then staunch Sakta, he resolved to sacrifice a white goat to the goddess Durga so that his mother could have speedy recovery. Then Madhava proceeded to see his mother; but that time, gayapani had moved to Dhuwahata- Belaguri. There he met Gayapani and asked him to buy a goat for the proposed sacrifice. But Gayapani refused to do that because he had become a follower of Sankaradeva’s faith and Sankaradeva had given him his brother-in- law Ramadasa on the propriety of blood sacrifices to gods. Ramdasa asked Madhava to go to Sankaradeva and argue with him. Accordingly, Madhava, with a view to argueing with Sankaradeva, came to the latter’s place accompanied by the Ramdasa.

After introduction, a historic verbal dual ensured between the two great scholars of two different faiths. Madhava in support of his view, quoted verses from various scriptures. Sankaradeva refuted his arguments citing superior grounds from different scriptures and sought to established the supremacy of the Visnu-Krsna cult. The debate continued for three praharas and each of them sought to establish his own faith as superior. Madhava spoke to show in support of the pravrtti-marga, while Sankardeva tried to show the supremacy of the nivrttimarga. At last Sankaradeva cited the following verse form the Bhagavanta Purana :

yatha tarormula nisecanena
trpyanti tatkandha- bhujopasakhah
pranopaharac-ca yathendriyanam
tathaiva sarvarhanam acyutejya.

“As the branches, leaves, and foliage of a tree are nourished by the pouring of water only at the root of the tree, as the limbs of the body are nourished by putting food only in the stomach, so all gods and goddesses are propitiated ony by the worship of Acyuta.

At this, the proud scholar Madhava was humbled, and he immediately fell down at the feet of Sankaradeva and accepted him as his Guru. This historic meeting which took place in 1522 A.D. is called ‘ mani- kancana- samyoga’ union of gems with gold. His Master as well as to the cause of Vaisnava faith. By leading the life of acelibate, he became an ideal bhakat and although a girl was betrothed, Madhavadeva managed to break up that engagement very skillfully. After the acquision of the great scholar. Madhavadeva, the organizational work of the Vaisnava Order of Sankaradeva gradually received wide scope, and the number of its followers tended to increase day by day. Sankaradeva also declared that he became a complete person only on the acquision of Madhavadeva. Madhavadeva, after his ordiantion to the new faith, assign the responsibility of his mothr to Ramadasa and used to stay with Guru Sankaradeva.

He had to fold, many people including the two Brahmans, Ratnakara Kandali ad Vyasakali. The Guru regularly religious discourses and mass prayers. A section of the priestly Brahmans could not tolerate the growing popularity of Sankaradeva and from the very beginning they opposed the democratic creed preached by the Guru. His teaching was just like a challenge to the Brahamans. Being badly affected in their profession, they brought some charges against Sankaradeva. This hostile group vilely reported to the Ahom king Suhungmung(149-1539) that sankaradeva was preaching a corrupt religion not envisaged by the Vedas. The Guru was summoned to the court. He was able to refute the charges with his arguments from the scriptures. The king was convinced and Sankaradeva was ‘honourably acquitted.’ Even after this, the hostility of the Brahmans did not cease.

In a place where tantric cults and various tribal faiths were predominant, the effect of preaching such a faith equality and universal brotherhood could easily be imagined. The saint openly discussed these and invited his opponents to fixed place

where a debate was held. The Brahmans were compelled to admit that the Guru’s stand was correct. But as they were losing their supremacy in the society simply on the strength of their birth, they still remained envious of Sankaradeva. By that time, the Bhuyans were made culprits by the Ahom monarch on the charge of their failure in catching elephants. Sanakra’s son-in-law, Hari was beheaded and Madhavadeva was kept in confinement for six months.

WESTWARD MIGRATION

For this tragic incident and the growing hostility of the priestly Brahmans, the Guru was highly embittered and he decided to leave the Ahom kingom where he could see no hope promoting his Order in a peaceful way. In the meantime, King Naranarayana of Koc-Behar and his younger brother Cilaraya, alias Sukladhvaja, grew in power in western Kamarupa and invaded eastern Assam. The Gurru had learnt about the scholarly disposition of the Koc king. In 1546, a war broke out between the Ahoms and the Koces. Sankaradeva availedthe oppurtinity to migrate with his kinamen and other followers to the Koc kingdom. With the help of Gabharu-khan, who provided Sankaradevamilitary escort, Sankara left the Ahom kingdom for ever and arrived at Kapala, where he could stay only for sox months and then again proceeded to Baradi (near Barpeta). Thereafter Sankaradeva moved to Palengdi or Cunpara, now within Barpeta. The Guru thought that it would be possible for him to fulfill his mission of life in the Koc kingdom. He settled there in comparative peace. Here also he attracted many people of his fold. Narayanadasa Thakur Ata, who was formerlyknown as Bhavananda, a merchant, and a Damodara and Harideva the two notable Brahman followers are among the converts made at Barpeta. Sankaradeva, thus could propagate his faith with full vigour. Narayana, who later on became a devoted friend of Madhavadeva, managed to get a good numbers of followersof the faith. Finding the atmiosphere very calm and quiet, the Guru set himself to the task of propagating his creed through religious discourses, congregational prayers, recitation of the sacred texts and songs and dramatic performances.

Sankaradeva finally came to Patbausi near Barpeta and that became his permanent place of residence. It was here that the major portion of his writings were composed and the Guru stayed here for about twenty years.
Sankaradeva set a rare example of inter-castemarriage when he agreed and gave consent to the proposal of his brother Ramaraya’s ( Jagatananda) daughter Kamalapriya or Bhuvanesvari’s marriage with the Koc Commandar-in-Chief, Cilaraya. This new relation further strengthened the support of the royal authority and Sankaradeva could attract and convert many people in an increasing number. Naturally, the hostility of the priestly Brahmans again grew in that part also. But the Guru could easily overcome these troubles. The Muslim tailor, Candsai, who was afterwards known as Jayahari and acquired the position of a Mahanta (Atai, preacher), was initiated by the Guru at Patbausi. Because of Cilaraya’s marriage with Bhuvanesvari, Sankaradeva’s faith received full support and patronage and his place of residence grew into a center of dissemination of Nama-dharma.