Ekasarana Dharma
'Shelter-in-One dharma') is a neo-Vaishnavite religion propagated by Srimanta Sankardeva in the 15th-16th century in the Indian state of Assam.
Some Sattradhikars, especially those from the Brahma-sanghati, reject apostolic lineage from Sankardev due to an early schism with the order.
Institutions propagating Eka Sarana like sattra (monasteries) and village Namghar (prayer houses), had profound influence in the evolution of the social makeup of Assam.
Though often seen as a part of the wider, pan-Indian Bhakti movement, it does not worship Radha with Krishna, which is common in many other Vaishnava schools.
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).
[citation needed] The preceptors as well as later leaders of the Ekasarana religion focused mainly on the religious practice of bhakti and kept away from systematically expounding philosophical positions.
[5] Nevertheless, references found scattered in the voluminous works of Sankardeva and Madhavdeva indicate that their theosophical positions are rooted in the Bhagavata Purana[6] with a strong Advaita influence via its commentary Bhavartha-dipika by Sridhar Swami.
[8] Scholars hold that these texts are not followed in-toto and deviations are often seen in the writings especially when the original philosophical contents came into conflict with the primary focus of bhakti as enunciated in the Ekasarana-dharma.
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.
Following the Bhagavata Purana, the object of devotion in Ekasarana is Krishna, who is the supreme entity himself.
[24] It is shrouded by maya and thus suffers from misery,[25] When the ego (ahamkara) is destroyed, the jiva can perceive himself as Brahma.
[27] Among the five different kinds of videhamukti,[28] the Ekasarana rejects the Sayujya form of mukti, where the complete absorption in God deprives jiva of the sweetness and bliss associated with bhakti.
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.
This sanghati 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.
The sattariya of this sanghati came to be considered as 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.
