The Namghar tradition of Srimanta Sankardev of Assam became a symbol of Hindu-Muslim brotherhood.

✍️Author: Sunil Dutt, Former Director, Punjabi Sahitya Academy, Haryana

In the 15th century, Assam was struggling with superstition, caste discrimination, and religious divisions. During this period, a visionary saint guided society towards love and equality — he was Srimanta Sankardeva. Sankardeva stands among India’s greatest saints, poets, and reformers who transformed religion into a synonym for humanity. This illustrious figure of Assam not only awakened spiritual consciousness but also eradicated the roots of social inequality, caste bias, and blind rituals. The tradition of universal brotherhood, equality, and simple devotion that he initiated continues to inspire the soul of Assam and India today.

LIFE AND BACKGROUND:

Srimanta Sankardeva was born in 1449 at Bordowa (near Alipukhuri) in Assam. He lost his parents early in childhood and was raised by his grandmother Khersuti. After receiving his education, he devoted himself to knowledge and spiritual practice, laying the foundation of a new Bhakti Movement in Assam. His central religious philosophy was “Eka Sharan Naam Dharma” (Ekasarana Dharma) — emphasizing “One God, One Refuge, None Equal.”

EK SHARAN NAAM DHARMA: THE PATH OF EQUALITY AND DEVOTION

The spiritual philosophy propagated by Sankardeva, known as “Eka Sharan Naam Dharma,” was not based on any sect, caste, or ritualistic worship, but on the concept of one God, one name, and one refuge.

Core Principles:

- One Deity: There is only one God — Lord Krishna or the Supreme Being.

- One Refuge: The devotee should surrender only to that one God.

- One Name: Continuous remembrance of God’s name is the truest form of worship.

- Focus on Devotion: Liberation is possible through sincere devotion and service, not rituals or caste identity.

These four principles turned Bhakti (devotion) into a way of life rather than mere worship. His movement made common people realize that religion does not mean temples, caste, or priests — it means love, compassion, and equality.

WORKS OF SOCIAL REFORM

Against Caste and Untouchability: In an era dominated by caste divisions and untouchability, Sankardeva declared — “God is One, His names are many, and Love is the only truth.” Through his sermons, Naamghars (community prayer halls) and Satras (monastic centers), he taught that a person’s worth is determined by deeds, devotion, and service, not by birth. These centers welcomed people of all castes, creeds, and genders — Hindus and Muslims, men and women — all united in collective worship.

(Naamghar and Satra — Assam’s Social Revolution: A Satra is a monastic institution that follows the Neo-Vaishnavite tradition in Assam, while a Naamghar serves as its prayer hall and community center. Together, they are vital to Assamese culture and spirituality.)

Opposition to Superstition and Ritualism: Sankardeva opposed idol worship, animal sacrifice, witchcraft, and other superstitions. He taught that God is attained not through rituals but through truth, love, and service. He guided people to abandon ostentation and follow simple devotion and moral living, fostering a culture of ethics and humility.

ART, MUSIC, AND WOMEN EMPOWERMENT: A MODERN OUTLOOK

Sankardeva was a visionary who used art and language to spread moral education. He composed Kirtan Ghoxa, Bhagavat Kirtan, and Ankiya Naat in the Assamese language to make spirituality accessible to all. He encouraged women’s participation in religious and cultural activities — a progressive act for his era. In his theatre and devotional gatherings, women were treated with respect and equality.

Major Plays (Ankiya Naats): Chinha Yatra, Parijat Haran, Kaliya Daman, Ram Vijay, Rukmini Haran, Keli Gopal, and Patni Prasad — plays that combined music, dance, and drama to convey spiritual messages.

Music and Dance: He introduced Borgeet (devotional songs in praise of God) and founded Sattriya Nritya, now recognized as one of India’s classical dance forms.

UNIVERSAL BROTHERHOOD AND HINDU–MUSLIM UNITY

Sankardeva gave tangible form to the ideal of Hindu–Muslim unity. Muslims were among his followers and actively participated in Naamghars. He preached that true religion does not lie in rituals but in love, service, and righteous living. He declared — “The same divine light resides in every being.”

His vision laid the foundation for religious harmony and social solidarity in Assam. Among his prominent disciples were people from diverse communities — Chandsai (a Muslim), Govinda (a Garo), Paramanda (a Miri), Jayananda (a Bhutia), Narahari (an Ahom), Madhav (a Jaintia), and Damodar (a Bania). This diversity reflects that Sankardeva’s Bhakti Movement was not just spiritual but also a symbol of social unity and inclusiveness.

Impact on the Muslim Community

Historical and sociological studies show that a large proportion of Assam's local Muslims (Assamese Muslims) have been influenced by Sankardev's teachings.

Many Muslim communities participated in Namghar cultural activities—such as bhajans, dances, kirtans, and dramas (Ankiya Nat).

A syncretic culture developed in Assam, which locals refer to as "Ekota Sanskriti" or "Assamese identity."

Historical Examples

Some Muslim poets and folk singers (such as Sheikh Fakir, Gopal alias Gafur, Dawood Khan, etc.) drew inspiration from the kirtans and devotional literature of Sankardev and Madhavdev.

Even today, in some villages, Muslims participate in Namghar festivals or Bhauna (religious dramas)—though they may not consider them religiously worshipful, they respect them culturally.

This is called Assam's "shared heritage."

 The Muslims of Assam not only appreciated Sankaradeva's Naamghar tradition but also embraced it culturally.

This is proof that the spirit of cultural unity and brotherhood, transcending religion, has been very strong in Assam.

1. “The Neo-Vaishnavite Movement and Satra Institution of Assam” – Maheswar Neog

The eminent historian and litterateur of Assam, Maheshwar Neog, has elaborated on how Sankaradeva's Bhakti movement influenced not only Hindus but also local Muslims.

He writes that Naamghar and Satra institutions became “communal harmony centers” of Assamese society.

2. “Srimanta Sankaradeva: His Life, Philosophy and Works” – Edited by B.K. Saikia

This collection contains several articles that reflect Sankaradeva's humanistic and all-religious vision.

It explains how “Eka-Sharan-Dharma” (one-sharan-dharma) made no distinction based on caste or religion.

 3. “Religion and Society in Assam” – Amalendu Guha

The renowned historian Amalendu Guha has written that Assam's folk culture blended Islamic and Vaishnavite elements, creating an "Assamese national identity."

He describes the Namghar as a "socio-cultural institution" that also witnessed Muslim participation.

4. Dr. S.N. Sarma – "The Neo-Vaishnavite Movement and Its Socio-Cultural Impact"

This book, based on the sociological impact of the Sankardev movement, explains that Namghars were not merely religious sites but centers of folk culture—where Assamese Muslims also participated in festivities.

 5. Research Papers & Local Studies “Syncretic Traditions in Assam” – Journal of North East India Studies

“Muslim Participation in Satriya Culture of Assam” – Published in Gauhati University Journal

These researches describe how both communities participated equally in festivals such as Bhauna (religious drama), Kirtan, and Bihu.

6. Oral Traditions

Many Assamese villages have folktales and songs where “Miyan Muslims and Namgharia Hindus” celebrate festivals together.

Examples: Such examples are still seen in the Barpeta, Nowgaon, Gohpur, and Golaghat areas.

IMPACT AND LEGACY

Inspired by his ideas, the Vaishnavite Satra tradition developed in Assam, influencing education, culture, and social unity. Today, every Assamese village has a Naamghar — living symbols of his legacy. To honor him, the Government of India established the Srimanta Sankaradeva Kalakshetra in Guwahati, preserving his art, philosophy, and life’s work.

Srimanta Sankardeva was more than a religious leader — he was a social reformer, educator, and unifier. Through Bhakti-based social reform, equality-driven religious education, literature in the people’s language, and harmony among all faiths, he reshaped Assam’s identity. His life continues to remind us that the true purpose of religion is to unite, enlighten, and lead humanity on the path of compassion and justice.

His timeless words continue to inspire —

“God is One, His names are many, and Love is the only truth.”