Ekasarana Dharma is a neo-Vaishanavite religion propagated by Srimanta Sankardeva in the 15th-16th century in the Indian state of Assam. It is focused on devotion (bhakti) to Sril Krishna in the form of congregational listening and singing his name and deeds.

The simple and accessible religion attracted already Hinduized as well as non-Hindu populations into its egalitarian fold. The neophytes continue to be inducted into the faith via an initiation ceremony called xoron-lowa, usually conducted by Mahantas who were heads of monastic institutions called Sattras who generally draw apostolic lineage from Sankardev.

Institutions propagating Eka Sarana like sattra (monasteries) and village Namghar (prayer houses), had profound influence in the evolution of the social makeup of Assam. The artistic creations emanating from this movement led to engendering of new forms of literature, music (Borgeets), theatre (Ankia Naat) and dance (Sattriya dance).

The central religious text of this religion is Bhagavat of Sankardeva, which was rendered from the Sanskrit Bhagavata Purana by Srimanta Sankardeva and other luminaries of the Eka Sarana school. This book is supplemented by the books of songs for congregational singing: Kirtan Ghoxa by Sankardeva and Naam Ghoxa and Ratnavali by Madhabdev, written in the Assamese language.

The religion is also called Mahapuruxiya because it is based on the worship of the Mahapurux, an epithet of the supreme spiritual personality in the Bhagavata and its adherents are often called Mahapuruxia, Sankari etc. Sankardeva and Madhabdev are the principal preceptors of the religion.

Though Ekasarana acknowledges the impersonal (nirguna) god, it identifies the personal (saguna) one as worshipful which it identifies in the Bhagavad-Puranic Narayana.

The cari vastu or the Four Principles defined this religious system are

1. Naam — the chanting and singing the name and the qualities of God. In general, only four names are most important: rama-krishna-narayana-hari

2. Deva — worship of a single God, that is Krishna.

3. Guru — reverence of a Guru, or Spiritual Preceptor.

4. Bhakat — the association or the congregation of devotees

Sankardev defined the first, second and fourth of these, whereas Madhavdev introduced the third while accepting Sankardev as the guru for himself and for all others who accepted his faith. The four principles are revealed and their meaning explained at the time of xonron-lowa.

Four Books: sacred texts

The single most important religious text is the Bhagavata, especially the Book X (Daxama). This work was transcreated from the original Sanskrit Bhagavata Purana to Assamese in the 15th and 16th centuries by ten different individuals, but chiefly by Srimanta Sankardev who rendered as many as ten Cantos (complete and partial) of this holy text.

Three other works find a special place in this religion: Kirtan Ghoxa, composed by Sankardev; and Naam Ghoxa and Ratnavali, composed by Madhavdev.

Denominations

The religion fissured into four sanghati (samhatis or sub-sects) soon after the death of Srimanta Sankardeva. Sankardev handed down the leadership to Madhabdev, but the followers of Damodardev and Harideva did not accept Madhabdev as their leader and formed their own group (Brahma sanghati). Madhabdeva at the time of his death did not name a successor. After his death three leaders formed their own denominations: Bhabanipuria Gopal Ata (Kaal sanghati), Purushuttom Thakur Ata, a grandson of Sankardev (Purusa sanghati) and Mathuradas Burhagopal Ata (Nika Sanghati). They differ mostly in the emphasis of the cari vastus (four fundamental principles)

Brahma sanghati

=> The Brahma sanghati developed as a result of Damodardev and Haridev moving away from Sankardev's successor Madhabdev's leadership. Over time this sanghati brought back some elements of Brahminical orthodoxy. The vedic rituals which are generally prohibited in the other sanghatis are allowed in this sanghati. Brahmins too found this sanghati attractive and most of the Sattras of this sanghati have traditionally had Brahmin sattradhikars. Among the cari vastus, Deva is emphasised, worship of the images of the deva (Vishnu and the chief incarnations, Krishna and Rama) are allowed. Among the gurus Damodardev is paramount. Later on they came to call themselves Damodariya after Damodardev.

Purush sanghati

=> The Purush sanghati was initiated by the grandsons of Sankardeva—Purushottam Thakur and Chaturbhuj Thakur—after the death of Madhavdev. The emphasis is on Naam. Sankardeva has a special position among the hierarchy of Gurus. Some brahminical rites as well as the worship of images is tolerated to some extent.

Nika sanghati

=> This sanghati was initiated by Padma, Mathuradas and Kesava Ata. The emphasis is on sat-sanga. 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. Idol worship is strictly prohibited and it gives special importance to Madhavdev.

Kala sanghati

The Kala sanghati, initiated by Gopal Ata (Gopalldev of Bhavanipur) and named after the place of his headquarters Kaljar, placed its emphasis on Guru. 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. The Dihing sattra, one of the large sattra's received royal patronage; but the largest sattra, Moamara, forged an independent path and the followers of this sect were responsible for the Moamoria rebellion against the Ahom royalty.