Satra are institutional centers associated with theEkasarana tradition ofVaishnavism, largely found in the Indian state ofAssam and neighboring regions.[1][2] Numbering in the hundreds, these centers are generally independent of each other and under the control of individualadhikara (orsatradhikar), though they can be grouped into four differentSanghati (orders).
These centers, in the minimum, maintain a prayer house (Namghar, orKirtan-ghar), initiate lay people into theEkasarana tradition and include them as disciples of thesatra from whom taxes and other religious duties are extracted. The Vaishnavite satra culture started in the 16th century. They grew rapidly in the 17th century and patronage extended to them by first theKoch kingdom and later theAhom kingdom was crucial in the spread of the Ekasarana religion.[3] Many of the larger Satras house hundreds of celibate and non-celibatebhakat (monks), hold vast lands and are repositories of religious and cultural relics and artifacts. Thesatra extend control over their lay disciples via villagenamghar.Satra in which the principal preceptors lived, or which preserve some of their relics are also calledthaan.[4]
Anothersatra was established by king Samudrapal at a place known as Yogihati in the same period (1232 CE) as evident from a stone inscription found inAmbari.[5] The Vaishnavite satras were established by Assamese Vaishnavite monasteries for religious practices at the initiative of theAhom Kings of Assam in the middle of the 17th century[web 1] to propagate Vaishnavism.[web 2][web 3]Sankaradeva is said to have established his first Satra atBordowa, his birthplace, and then in different places of Assam.[web 4][web 5][6]
Through initially the satras were started as a part of the egalitarian movement of Eksarana Dharma, they later turned into a place of orthodoxy. From the early 20th century, the authority and orthodoxy of the Satras have been challenged by reform movements, most notably under theSankar Sangha. The Satras coordinate some of their activities via the Asam Satra Mahasabha, an umbrella organization of all the Satras. According to the Mahasabha's count on its website there is altogether a total of 862 Satras including the satras present in both the states of Assam and West Bengal.[web 6]
The Satra is generally a four-sided enclosed area with four gateways (karapat). Centrally placed in this enclosure is a rectangular prayer-hall (Namghar orkirtanghar) at the aligned in the east–west direction. On its eastern side there is an additional independent structure called theManikut (jewel-house), thesanctum santorum, in which theasana (a wooden tetradehral structure with four carved lions) is placed containing the main object of worship (usually a copy of the Bhagavat Purana in manuscript or an idol). The namghar is surrounded by four straight rows of huts, calledhati, in which monks (bhakats) reside. Theadhikara and other high officers of the Satra reside in the easternhatis.[7]
All structures were originally temporary, made with wood, bamboo and covered over with thatch; brick and mortar found use after the 18th century.[8]Monks, calledbhakats, live in satras under asatradhikar orMahanta. In some orders of the religion, thebhakats are celibate (kewalia bhakat). The satradhikar may not always be of high birth, it is recorded in many instance the satradikars belonging to tribal or lower caste origin. For example, Mathuradasa Ata, the first satradhikar ofBarpeta was from theCandal community, Narayanadasa Ata, a disciple of Sankardev was from the weaver community (Tanti) similarly Sesa, Katani, Budhbari, Chahila satras were held byKaibartas although they claim to be ofKayastha origin.[9] The satras are not merely religious institutions but play cultural and historical roles in society. A dance form that was initiated bySrimanta Sankardeva and later developed within the sattras, and thus calledSattriya, is one of the eight classical dance forms inIndia.
The namesatra originates in theBhagavata Purana in Sanskrit (sattra), and is used in the sense of an assembly of devotees.[10] During Sankardev's lifetime, the devotees assembled in the open, under trees. Though temporary prayer houses were built, the tradition of devotees living in the premises did not happen during Sankardev's lifetime. The first mention of thehati is found in the context of the Patbausi Satra of Damodardev. Madhavdev built theBarpeta Satra, and laid down the system of daily prayer service and initiated the system of religioustithes.Vamsigopaldev was instrumental in establishing Satras in eastern Assam.
The last quarter of the 16th century saw the satras divide into four different sects (also calledsamhati)—Brahmasamhati, Purusasamhati, Nikasamhati, Kalasamhati. These four sects were firmly established by the early 17th century.
Damodaradeva (a Brahmin disciple of Sankardev) formed theBrahmasamhati, which represented the Brahmanical practices and ritualism. It brought back thecaste system to its original form but still adhered to the teachings of namadharma of Sankardev.[11] The followers of this sect called themselvesDamodariyas (meaning:followers of Damodaradeva) and thesatradhikar was chosen from a Brahmin family.[12] It had close relationship with theKoches and the Koch kingNara Narayan was initiated into the Vaishnava order by Damodaradeva.[13] Auniati satra,Dakhinpat Satra, Garamur satra and Kurawabahi satra became the most influential of the Brahmasamhati and received royal patronage from theAhom kings.[14]
Caturbhuja Thakur, one of the grandson of Sankardev headed thePurusasamhati. This samhati practiced the original features of Sankardev teachings and therefore considered to be the main sect. The head priest was chosen either from aKayastha or aBrahmin family.[15] The termpurusa is claimed to be derived from the honorific title Mahapurusa, usually applied to Sankardev.[16] Bardowa satra founded by Sankardev remained the most popular satra of the Purusasamhati.[17]
The next samhati, theNikasamhati was established by Mathuradasa andPadma Ata, both of whom were disciples ofMadhavdeva. It strictly conformed to the teaching of Madhavdeva and being a purist group placed more important on ascentism,[18] Kamalabari Satra,Barpeta Satra andMadhupur Satra are the three centers of this samhati. The last of the samhati, theKalasamhati concerned with the tribal and lowercaste societies,[19] represented the offshoots of sixsudra satra and six brahmana satra formed byGopala Ata and his followers during the late 16th and early 17th centuries.[20] TheMayamara satra and Dihing Satra, the two most important of the sudra satras admitted various local tribes into its fold — Kacharis,Kaibartas,Chutiyas,Morans,Ahoms etc.[21] The Mayamara satra formed byAniruddhadev (a disciple of Gopala Ata) later became the most prominent among the six sudra satra of the Kalasamhati and revolted against Ahom kingdom during the latter part of the 18th century.[22]
The first three samhati —Brahmasamhati,Purusasamhati,Nikasamhati brought back the caste rules and Brahmanical rituals, while theKalasamhati rejected caste rules andidol worship in its entirety.[23]
TheAhom kingdom initially resisted the ingress of religious preceptors it finally endorsed the Satras, enabling them to establish themselves on sound economics, make themselves attractive to the lay people, and spread the Ekasarana religion. The 17th century saw the rapid growth of the Eksarana Dharma inupper Assam[24] andMajuli became a focal point of Satra tradition and authority. The number of Satras grew during this period, 125 Satras built in the 17th century and 85 Satras built in the 18th century, while suffering two major setbacks —Moamoria rebellion andBurmese invasion of Assam.[25]
Some of the cultural programmes, which are held in Sattras:
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