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khyan while at the tol 25 mahendra kandali changed his name to sankardev while he was at school 25 date of birth uncertainty edit the traditional date of birth of srimanta sankardev 1449 ce is generally derived from later hagiographical traditions and is not explicitly attested in contemporary sources early biographical accounts from the 17th century record only the date of his death while the year 1449 appears to have been fixed in the 18th century through sectarian and devotional literature 27 the increasing elaboration of guru biographies in this period often incorporating supernatural elements and claims of divine status has been associated with the consolidation of a fixed chronology 28 modern historians have questioned the reliability of this date noting inconsistencies in the chronological reconstruction of his life and the use of unverifiable or late sanskrit sources in later traditions 29 it has also been observed that important events described in the biographical narratives such as sankardev s pilgrimages and major phases of his religious activity are difficult to reconcile within the conventional framework without compression or omission of time spans 30 baniprasanna misra argues that the conventional lifespan of approximately 120 years results from cumulative and possibly double counted durations in the biographical accounts particularly in the estimation of time spent in different phases of his early life and travels 31 he further notes that sankardev s own writings suggest a more typical human lifespan and do not support the idea of an unusually prolonged active life extending well beyond a century 32 on this basis misra proposes a revised birth period between 1479 and 1484 ce with a date around 1483 considered plausible 33 however the traditional date of 1449 continues to be widely cited in standard biographies and popular accounts bhuyan shiromaniship edit sankardev soon mastered the major scriptures and thereafter left the tol in his late teens c1465 to attend to his responsibilities as the shiromani bhuyan he came to be known as the dekagiri among his subjects and admirers as alipukhuri had become crowded he moved his household from alipukhuri to bordowa he married his first wife suryavati when he was in his early 20s and a daughter manu was born about three years later but his wife died about nine months after that 34 first pilgrimage edit it is possible that the death of his wife increased his already existing spiritual inclination and he left for a twelve year long pilgrimage sometime after his daughter was married to hari a bhuyan scion he handed over the maintenance of his household to his son in law hari the bhuyan shiromaniship to his grand uncles jayanta and madhav and began his journey in 1481 he was accompanied by seventeen others including his friend and associate ramaram and his teacher mahendra kandali 35 at this point of time he was 32 the pilgrimage took him to puri mathura dwaraka vrindavan gaya rameswaram ayodhya sitakunda and almost all the other major seats of the vaishnavite religion in india he seems to have spent many years at jagannath kshetra at puri where he read and explained the brahma purana to the priests and lay people 36 at badrikashram in 1488 he composed his first borgeet mana meri ram charanahi lagu in brajavali 37 according to katha gurucharit the first borgeet was rama meri hridaya pankaje baise and he composed it in 1481 at the very outset of the pilgrimage at a place called rowmari 38 he returned home to alipukhuri after 12 years his family had moved back from bordowa in his absence during his pilgrimage he became a part of a pan indian bhakti movement and helped it blossom shiromaniship refusal edit on his return from his pilgrimage c1493 sankardev refused to take back the shiromaniship though on the insistence of his elders he took responsibility of a hundred families gomastha but he soon handed over the responsibility to his son in law hari on his grandmother s insistence he married kalindi at the age of 54 finally he moved back to bordowa and constructed a temple devagriha in c1498 39 possibly a thatched house built on the original site of his father s house where he could meet with people discuss religious matters and hold prayers and preach he wrote bhakti pradipa and rukmini harana soon after he received a copy of the bhagavata purana from jagadisa mishra of mithila with sridhara swami s monistic commentary bhavartha dipika mishra recited and explained the entire bhagavata in the presence of sankardev and this event is considered critical in the development of ekasarana 40 datyari an early biographer of sankardev writes sankardev listened with rapt attention to the exposition by jagadish mishra and realised that the bhagavata was a scripture without parallel a scripture that determined krishna as the only god naam as the real dharma and aikantika sarana and sat sanga as the indispensable elements of the faith 41 he also began composing the kirtana ghosha cihna yatra edit after his exposure to the detailed bhagavata purana and sridhara swami s commentary bhavartha dipika sankardev produced a dance drama called cihna yatra for which he painted the sapta vaikuntha seven heavens guided the making of musical instruments and played the instruments himself 42 43 according to other biographers sankardev produced maha nata in the presence of jagdish mishra in the temple he had constructed at alipukhuri 44 according to neog this was the point when sankardev decided to preach a new religion some of the first to be initiated into this religion were the wife of jayanta dalai a leper named hariram later tulasiram ramaram his associate and mahendra kandali his tol teacher 45 the 13 years at alipukhuri were the period during which he reflected on vaishnavism and on the form that would suit the spiritual and ethical needs of the people ananta kandali a profound scholar of sanskrit became his disciple during this time he translated the latter part of canto x of the bhagavata purana after consulting sankardev from alipukhuri sankardev moved back to bordowa in 1509 and built a thaan some authors claim that this than had all the major features of a sattra central kirtanghar sari hati etc 46 whereas many others assert that these features did not exist during sankardev s time 47 48 this than was abandoned and more than a hundred years later in the middle of the 17th century sankardev s granddaughter in law kanaklata established it again 49 literary works in the baro bhuyan territories edit non bhagavata group harishcandra upakhyana bhakti pradip kirtan ghosa uresa varnana non bhagavata mixed with bhagavata elements not influenced by sridhara swami rukmini harana kavya lyrics borgeet bhagavata tales not from book x ajamilopakhyan book vi amrta manthan book viii kirtan ghosa ajamilopakhyan prahlada caritra harmohana sections ii vi 50 51 ahom kingdom edit gangmau edit biswa singha began his activities to remove the bhuyans from power in the western part of the brahmaputra valley in 1509 furthermore the bhuyans in the bordowa area picked up a quarrel with their kachari neighbours and when attacked sankardev advised the bhuyans to move which brought to an end the independence of this group of bhuyans 52 sankardev and his associates first crossed the brahmaputra river in 1516 17 and settled first at singari and finally at routa and when viswa singha advanced towards routa sankardev moved to gangmau in the ahom kingdom in 1527 after the fall of chutia kingdom 52 a at gangmau they stayed for five years where sankardev s eldest son ramananda was born at gangmau he wrote the drama patniprasad he lived alone at a place named gajalasuti out of dissatisfaction with some relative he penned the play there dhuwahat edit while at gangmau the koch king biswa singha attacked the ahoms the bhuyans fought for the ahoms and the koch king was defeated due to the unsettled situation at gangmau shankardeva next moved to dhuwahat near ahatguri in present day majuli washed away by the brahmaputra in 1913 the bhuyans were settled here by the ahoms with land and estate 54 hari sankardev s son in law became a saikia and his cousin jagatananda grandson of j received a title ramarai 55 at dhuwahat he met his spiritual successor madhavdev madhavdev a sakta got into a religious altercation with his brother in law ramadas who had recently converted to vaishnavism ramadas took him to sankardev who after a long debate convinced him of the power and the efficacy of ekasarana the acquisition of madhavdev with his talent in poetry singing and dedication to his new found religion and guru was a significant event in the ekasarana history at dhuwahat he managed to attract wider attention and popularity and he initiated many others into his religion the popularity of ekasarana and the conversion of people alarmed the priestly brahmins 56 who reacted with anger and hostility sankardev tried to diffuse their hostility by meeting with them at the house of his relative budha khan 57 and asking his brahmin antagonists to install a wooden idol of jagannath called madan mohan at his religious seat sankardev left this idol hanging on a tree when he took flight from dhuwahat and it was rescued years later by vamshigopaldev and installed at deberapar sattra 58 59 the brahmins finally complained to the ahom king suhungmung 1497 1539 who summoned sankardev to his court for a debate with them sankardev was able to convince the king that he was not a religious rebel and a threat to the social order and the charges against him were dropped 57 the hostility nevertheless continued 60 flight from dhuwahat edit though the positions of the bhuyans in the ahom kingdom began comfortably with sankardev s son in law hari becoming a paik officer and ramrai his cousin becoming a royal official the relationship gradually deteriorated after the death of viswasingha who was inimical to the bhuyans and the rise of naranarayan 1540 the koch bhuyan relationship improved somewhat 61 sometime in the 1540s during the reign of suklenmung 1539 1552 a royal officer visited the region for an elephant capturing expedition hari did not make himself available and an elephant escaped through a barrier managed by the bhuyans the officer took grave offence at this dereliction of duty and arrested hari as well as madhavdev at garhgaon hari was executed and madhavdev interned for about a year 62 according to daityari taking advantage of the koch advance against the ahoms 1546 1547 sankardev and his followers escaped from the ahom kingdom as they fell behind the vanguard of the koch army setting up their garrison in narayanpur further to the east 63 literary works in the ahom kingdom edit arguments against those antagonistic to bhakti kirtan ghosa pasanda mardana namaparadha vipra patni prasad ankia naat tales from krishna s early life kirtan ghosa sisu lila rasa krida kamsavadha gopi uddhava samvada kujir vancha purana akrurar vancha purana borgeets koch kingdom edit sunpora edit sankardev and his followers reached kapalabari in the koch kingdom in the later part of 1540 and put up there but the water was very alkaline there several members including madhavdev s mother manorama died there so after staying for some time at kapalabari sankardev and his group moved to sunpora in 1541 64 at sunpora sankardev initiated bhavananda a rich trader who had extensive business interests in the garo hills and bhutan hills besides kamarupa the trader narayana das settled at janiya near barpeta and took to agriculture a man of the world otherwise he soon flourished and became a provider to sankardev and his devotees he came to be known popularly as thakur ata patbausi edit after moving around sankardev settled at patbausi near barpeta in the koch kingdom and constructed a kirtanghar house of prayer some of the people he initiated here are chakrapani dwija and sarvabhaum bhattacharya brahmins govinda a garo jayaram a bhutia madhai a jaintia jatiram an ascetic and murari a koch damodardev a brahmin was initiated by sankardev damodardev was entrusted by sankardev to initiate brahmin disciples a sattra was also constructed for him at patbausi itself later r damodardev became the founder of the brahma sanghati sect of sankardev s religion among sankardev s literary works he completed his rendering of the bhagavata purana and wrote other independent works he continued composing the kirtan ghosha further translated the first canto of the ramayana adi kanda and instructed madhavdev to translate the last canto uttara kanda portions that were left undone by the 14th century poet madhav kandali he wrote four plays rukmini harana parijata harana keligopala and kalidamana another play written at patbausi kansa vadha is lost at patbausi he had lent his bargeets numbering around 240 to kamala gayan but unfortunately gayan s house was gutted and most of the bargeets were lost since that incident sankardev stopped composing bargeets of the 240 34 remain today second pilgrimage edit sankardev once again left for a pilgrimage in 1550 with a large party of 117 disciples that included madhavdev ramrai ramaram thakur ata and others thakur ata had to return after just one day s journey madhavdev had to take the entire responsibility of logistics he on the request of sankardev s wife kalindi urged him to return from puri and not proceed to vrindavana sankardev and the group returned to patbausi within six months in 1551 koch capital and bheladanga edit on receiving repeated complaints that sankardev was corrupting the minds of the people by spreading a new religion nara narayan the koch king ordered sankardev s arrest and sankardev went into hiding 65 chilarai the general of the koch army half brother of the king and married to kamalapriya the daughter of sankardev s cousin ramarai then convinced the king to give sankardev a hearing instead 66 for the audience with nara narayan as he moved up the steps to the court sankardev sang his sanskrit totaka hymn composed extempore to lord krishna madhu daanava daarana deva varam and as he sat down he sang a borgeet narayana kahe bhakati karu tera playing on the name of the king at the debate with the court pundits that followed sankardev was able to refute all allegations against him the king declared him free and honoured him with a seat close to the throne sankardev began to attend naranarayana s court regularly and received the freedom to propagate his teachings chilarai was instrumental in keeping sankardev safe and supporting his work many of sankardev s literary and dramatic works were completed in his domain with his patronage and protection sankardev acknowledged his appreciation in his play ram vijaya sankardev shuttled between koch behar the capital and patbausi his seat he was often hosted by chilarai and on his request agreed to have the images of the childhood days of krishna at vrindavan woven on cloth he engaged the 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