Relationship between Science and Neo-Vaisnavism in Assam: A Study

The relationship between science and religion has become one of the most fascinating areas of human enquiry that brings together two of the most significant disciplines in contemporary society. Religion and science are two different ways of viewing the world, often seen as contradictory. However, in this paper, the author has wished to emphasise how both science and Neo-Vaishnavism (religion) are related in terms of various activities and beliefs. The author has tried to relate the ultimate objectives of science and of Neo-Vaishnavism.

Srimanta Sankaradeva (1449–1568 AD) preached and propagated Neo-Vaishnavism (bhakti cult) since the last part of 15th century and made it a popular cult. Vaishnavism prior to Sankaradeva was confined to a limited number of people and was of syncretic nature. To bring all the people under systematised religious codes and conducts of life; to do away with the extreme tantric observances; and to supply the mass with a mode of worship that would be simple and at the same time accessible to all, irrespective of caste, creed and sex, were the pressing needs of that time, which is similar to the views of science (biology/genetics), i.e. there is no race barrier among the human beings. Sankaradeva purified Vaishnavism in Assam from the contaminations and influences of non-Vaishnavite practices and re-established it on a purer and broader basis that attracted all sections of people. Neo-Vaishnavism is completely a ‘social religion’ and this was supported by Albert Einstein the author has highlighted some of the activities and teachings of Neo-Vaishnavism that are based on scientific thoughts, such as use of toilet and handwash after going to toilet by taking ‘Mati Pani’; worship of the soul God with various kinds of rhythmic body movements and chanting, i.e. ‘Prasanga and Naam’, which results in the exercise of the devotees; distribution of ‘Prasad’ prepared using nutritious ingredients after the completion of worship; and establishment of ‘Naamghara’, which is used as a praying hall and which also serves as an instrument of social bonding.