{{DISPLAYTITLE:''Satra'' (''Ekasarana Dharma'')}} {{Short description|Institutional centers associated with the Ekasarana tradition of Vaishnavism}} {{Use dmy dates|date=July 2018}} {{Use Indian English|date=July 2018}} [[File:Dakhinpat Temple.jpg|thumb|right|Sanctorium of the ''Dakhinpat Sattra'' in Majuli]] [[File:Sankardev Satra Patbausi, Barpeta.jpg|thumb|''Sankardev Satra'' of Patbausi, Barpeta]] [[File:Satra's Initiation.jpg|thumb|Interior of the ''Barpeta Satra Kitan Ghar'', one of the principle ''satra'' of the ''Nika Samathi''.]]
'''''Satra''''' are institutional centers associated with the ''Ekasarana'' tradition of Vaishnavism, largely found in the Indian state of Assam and neighboring regions.<ref>{{harv|Dubey|1978|pages=189–193}}</ref>{{Sfn|Sarma|1966}} Numbering in the hundreds, these centers are generally independent of each other and under the control of individual ''adhikara'' (or ''satradhikar''), though they can be grouped into four different ''Sanghati'' (orders).
These centers, in the minimum, maintain a prayer house (''Namghar'', or ''Kirtan-ghar''), initiate lay people into the ''Ekasarana'' tradition and include them as disciples of the ''satra'' 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 the Koch kingdom and later the Ahom kingdom was crucial in the spread of the Ekasarana religion.<ref>{{harv|Sarma|1966|pp=23–24}}</ref> Many of the larger Satras house hundreds of celibate and non-celibate ''bhakat'' (monks), hold vast lands and are repositories of religious and cultural relics and artifacts. The ''satra'' extend control over their lay disciples via village ''namghar''. ''Satra'' in which the principal preceptors lived, or which preserve some of their relics are also called ''thaan''.<ref>{{harv|Sarma|1966|p=101}}</ref>
Another ''satra'' was established by king Samudrapal at a place known as Yogihati in the same period (1232 CE) as evident from a stone inscription found in Ambari.<ref>{{Cite web |url=https://shodhganga.inflibnet.ac.in/bitstream/10603/67151/11/11_chapter%203.pdf |title=''The inscription has recorded that Samudrapala who was like the Sun God had this sattra establishment within his jurisdiction, in which rituals were performed and was attached to the royal residence, the inmates of the sattra being the yogis or siddhas, residing at a particular spot called YogihatT. The inscription is dated Saka 1154 (A.D. 1232) and was composed by one Mudha.'' |access-date=25 May 2020 |archive-url=https://web.archive.org/web/20200611211517/https://shodhganga.inflibnet.ac.in/bitstream/10603/67151/11/11_chapter%203.pdf |archive-date=11 June 2020 |url-status=live }}</ref> The Vaishnavite satras were established by Assamese Vaishnavite monasteries for religious practices at the initiative of the Ahom Kings of Assam in the middle of the 17th century<ref group=web>{{cite web |url=http://www.auniati.org/ |title=Sri Sri Auniati Satra: |publisher=Auniati.org |access-date=2013-03-28 |archive-url=https://web.archive.org/web/20150602081450/http://auniati.org/ |archive-date=2 June 2015 |url-status=dead }}</ref> to propagate Vaishnavism.<ref group=web>{{cite web |url=http://www.vedanti.com/News/satra.htm |title=SATRA |publisher=Vedanti.com |access-date=2013-03-28 |archive-url=https://web.archive.org/web/20160304032437/http://www.vedanti.com/News/satra.htm |archive-date=4 March 2016 |url-status=live }}</ref><ref group=web>{{cite web |url=http://onlinesivasagar.com/page_tourism_places_satras.htm |title=Satras |publisher=OnlineSivasagar.com |access-date=2013-03-28 |archive-url=https://web.archive.org/web/20141229211230/http://onlinesivasagar.com/page_tourism_places_satras.htm |archive-date=29 December 2014 |url-status=live }}</ref> Sankaradeva is said to have established his first Satra at Bordowa, his birthplace, and then in different places of Assam.<ref group=web>{{cite web |url=http://www.sentinelassam.com/op_ed/story.php?sec=33&subsec=0&id=145907&dtP=2013-01-13&ppr=1 |title=The Sentinel |publisher=Sentinelassam.com |access-date=2013-03-28 |archive-url=https://web.archive.org/web/20150924100946/http://www.sentinelassam.com/op_ed/story.php?sec=33&subsec=0&id=145907&dtP=2013-01-13&ppr=1 |archive-date=24 September 2015 |url-status=dead }}</ref><ref group=web>{{cite web |url=http://www.hindubooks.org/temples/assam/satras-III/page1.htm |title=Temples & Legends Of Assam.Satras-III |page=1 |publisher=Hindubooks.org |access-date=2013-03-28 |archive-url=https://web.archive.org/web/20141227062729/http://www.hindubooks.org/temples/assam/satras-III/page1.htm |archive-date=27 December 2014 |url-status=dead }}</ref><ref>{{harv|Chakravarty|1989|p=4}}</ref>
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 the Sankar 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.<ref group=web>{{cite news |title=Satra Mahasabha renews demand for separate directorate |author=Correspondent |url=http://www.assamtribune.com/scripts/details.asp?id=oct1209/State9 |newspaper=The Assam Tribune |date=12 October 2009 |access-date=7 May 2013 |archive-url=https://web.archive.org/web/20130507142510/http://www.assamtribune.com/scripts/details.asp?id=oct1209%2FState9 |archive-date=7 May 2013 |url-status=live }}</ref>
==Structures== thumb|Guru Asana or Singhasan of Manikut, where the Bhagavata is placed. The seven lions on each elephant sum up twenty-eight representations of the seven heavens or Sapta Vaikuntha. The Satra is generally a four-sided enclosed area with four gateways (''karapat''). Centrally placed in this enclosure is a rectangular prayer-hall (''Namghar'' or ''kirtanghar'') at the aligned in the east–west direction. On its eastern side there is an additional independent structure called the ''Manikut'' (jewel-house), the ''sanctum santorum'', in which the ''asana'' (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, called ''hati'', in which monks (''bhakats'') reside. The ''adhikara'' and other high officers of the Satra reside in the eastern ''hatis''.<ref>{{harv|Neog|1980|p=309}}</ref>
All structures were originally temporary, made with wood, bamboo and covered over with thatch; brick and mortar found use after the 18th century.<ref>{{harv|Neog|1980|p=313}}</ref> Monks, called ''bhakats'', live in satras under a ''satradhikar'' or ''Mahanta''. In some orders of the religion, the ''bhakats'' 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 of Barpeta was from the Candal community, Narayanadasa Ata, a disciple of Sankardev was from the weaver community (Tanti) similarly Sesa, Katani, Budhbari, Chahila satras were held by Kaibartas although they claim to be of Kayastha origin.<ref>"Dihial Goswami forefather was Kairbatta although he claims to be Kayastha. The first satradhikar of Barpeta was Mathuradasa Ata from a Candal community (schedule caste). Next was Naranayanadasa Ata who was a weaver. The Puranimati satradhikar was originally a Maran (tribal), now called Kayastha. Sesa, Katani, Budhbari and Chaliha satras have Kaibartta adhikars who are called Kayastha today"{{harvcol|Sharma|2009|p=359}}</ref> The satras are not merely religious institutions but play cultural and historical roles in society. A dance form that was initiated by Srimanta Sankardeva and later developed within the sattras, and thus called ''Sattriya'', is one of the eight classical dance forms in India.
===Origin and evolution=== The name ''satra'' originates in the Bhagavata Purana in Sanskrit (''sattra''), and is used in the sense of an assembly of devotees.<ref>{{harvp|Neog|1980|p=310}}</ref> 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 the ''hati'' is found in the context of the Patbausi Satra of Damodardev. Madhavdev built the Barpeta Satra, and laid down the system of daily prayer service and initiated the system of religious tithes. 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 called ''samhati'')—Brahmasamhati, Purusasamhati, Nikasamhati, Kalasamhati. These four sects were firmly established by the early 17th century. [[File:Namghar of Sri Sri Auniati Satra.jpg|thumb|Namghar of the Auniati Satra, one of the principle Satra of the Brahma Samathi.|left]] Damodaradeva (a Brahmin disciple of Sankardev) formed the ''Brahmasamhati'', which represented the Brahmanical practices and ritualism. It brought back the caste system to its original form but still adhered to the teachings of namadharma of Sankardev.<ref>{{harvtxt|Shin|2017|p=248}}: "This sect admitted brahmanical rites together with general devotional practices and took a rigid view of caste distinction"</ref> The followers of this sect called themselves ''Damodariyas'' (meaning: ''followers of Damodaradeva'') and the ''satradhikar'' was chosen from a Brahmin family.<ref>{{harvp|Shin|2017|p=248}}</ref> It had close relationship with the Koches and the Koch king Nara Narayan was initiated into the Vaishnava order by Damodaradeva.<ref>{{harvtxt|Shin|2017|p=248}}: "They had a close relation with the royal family of the Koches. The Koch king Naranaraya was initiated into the Vaishnava order by Damodaradeva."</ref> Auniati satra, Dakhinpat Satra, Garamur satra and Kurawabahi satra became the most influential of the Brahmasamhati and received royal patronage from the Ahom kings.<ref>{{harvp|Shin|2017|p=248}}</ref>
Caturbhuja Thakur, one of the grandson of Sankardev headed the ''Purusasamhati''. This samhati practiced the original features of Sankardev teachings and therefore considered to be the main sect. The head priest was chosen either from a Kayastha or Gossain family.{{sfnp|Shin|2017|p=248}} The term ''purusa'' is claimed to be derived from the honorific title Mahapurusa, usually applied to Sankardev.<ref>{{harvp|Shin|2017|p=248}}</ref> Bardowa satra founded by Sankardev remained the most popular satra of the Purusasamhati.<ref>{{harvtxt|Shin|2017|p=248}}: "The Bardowa satra constructed at the birthplace of Sarkaradeva is the most well-known institution of the Purusasamhati"</ref>
The next samhati, the ''Nikasamhati'' was established by Mathuradasa and Padma Ata, both of whom were disciples of Madhavdeva. It strictly conformed to the teaching of Madhavdeva and being a purist group placed more important on ascentism,<ref>{{harvtxt|Shin|2017|p=248}}: "(T)his branch, which strictly conformed to the teaching of Madhavadeva, and this sect came to be known as the Nikasamhati"</ref> Kamalabari Satra, Barpeta Satra and Madhupur Satra are the three centers of this samhati. The last of the samhati, the ''Kalasamhati'' concerned with the tribal and lowercaste societies,<ref>{{harvp|Nath|2014|p=353}}</ref> represented the offshoots of six sudra satra and six brahmana satra formed by Gopala Ata and his followers during the late 16th and early 17th centuries.<ref>{{harvp|Shin|2017|p=248}}</ref> The Mayamara 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.<ref>{{harvp|Shin|2017|p=249}}</ref> The Mayamara satra formed by Aniruddhadev (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.<ref>{{harvtxt|Shin|2017|p=249}}: "(T)he Mayamara satra of Aniruddha has rapidly emerged as a great adversary of brahmanas and revolted against the Ahoms in the latter part of the 18th century"</ref>
The first three samhati —''Brahmasamhati'', ''Purusasamhati'', ''Nikasamhati'' brought back the caste rules and Brahmanical rituals, while the ''Kalasamhati'' rejected caste rules and idol worship in its entirety.<ref>{{harvtxt|Nath|2014|p=353}}: "While the three samhatis - ''brahma'', ''purusha'' and ''nika'' adhered to caste rules and introduced Brahmanical ritualism in greater or lesser amount, the ''kalasamhati'' defied caste-rule in totality, rejected idol worship, and adhered to the nirgun form of bhakti"</ref>
The Ahom 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 in upper Assam<ref>{{harvtxt|Shin|2017|p=243}}: "(T)he 17th century onwards, when the movement expanded to the upper Brahmaputra Valley, the area under the rule of the Ahom kings"</ref> and Majuli 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 and Burmese invasion of Assam.<ref>{{harvp|Shin|2017|p=243}}</ref>
==Cultural programmes== Some of the cultural programmes, which are held in Sattras:
* Bhaona * Doul Utsav or Deul * Janmastami * Rasa lila or Raas utsav
==See also== * List of Satras * Sattriya
== Notes == {{reflist}}
==References ==
===Published-sources=== {{refbegin}} * {{cite book|last=Dubey|first=S. M.|title=North East India: A Sociological Study|url=https://books.google.com/books?id=HkR4Fv37URkC&pg=PA189|year=1978|publisher=Concept|pages=189–193|access-date=13 October 2016|archive-url=https://web.archive.org/web/20200103123641/https://books.google.com/books?id=HkR4Fv37URkC&pg=PA189|archive-date=3 January 2020|url-status=live}} *{{cite book |ref = Dr. Dambarudhar |last = Nath |first = S N |url = http://dvspublishers.com/index.php?option=com_djcatalog2&view=item&id=11:satra-society-and-culture--pitambardeva-goswami-and-hisory-of-garamur-satra-&cid=5:culture&Itemid=82 |title = SATRA SOCIETY AND CULTURE, Pitambardeva Goswami and History of Garamur Satra |publisher = DVS Publisher |year = 2012 |isbn = 978-81-86307-56-4 |url-status = dead |archive-url = https://web.archive.org/web/20131017214603/http://dvspublishers.com/index.php?option=com_djcatalog2&view=item&id=11:satra-society-and-culture--pitambardeva-goswami-and-hisory-of-garamur-satra-&cid=5:culture&Itemid=82 |archive-date = 2013-10-17 }} *{{cite book | last = Neog | first = Maheshwar |author-link=Maheswar Neog | title = Early History of the Vaishnava Faith and Movement in Assam | publisher = Motilal Banarasidass | year = 1980 | location = Delhi }} *{{cite book | last = Sarma | first = S N | title = The Neo-Vaisnavite Movement and the Satra Institution of Assam | publisher = Gauhati University | year = 1966 | isbn = 978-8173310263 }} * {{Citation|last=Shin|first=Jae-Eun|contribution=Transition of Satra from a Venue of Bhakti Movement to the Orthodox Brahmanical Institution|year=2017|title=Clustering and Connections in Pre-Modern South Asian Society|editor-last=Ota|editor-first=Nobuhiro|pages= 237–257|place=Tokyo|publisher=Tokyo University of Foreign Studies}} * {{Citation|last=Nath|first=Dambarudhar|title=Cult, ideology and conflict: The "MĀYĀMARĀ" Vaishnavism and social conflict in 18th century Assam|date=2014|journal=Proceedings of the Indian History Congress|volume=75|pages=351–357|jstor=44158402|issn=2249-1937}} * {{cite book|last=Chakravarty|first=Archana|title=History of Education in Assam|url=https://books.google.com/books?id=4K886M1bDQQC&pg=PA4|publisher=Mittal Publications|year=1989}} * {{Cite book |last=Sharma |first=Chandan Kumar |chapter=Tribe Caste Continuum and the Formation of Assamese Identity |year=2009 |title=Tribes of North-East India: Issues and Challenges |editor-last=Medhi |editor-first=B.K |pages=354–366 |location=Delhi|publisher =Omsons Publications}} {{refend}}
===Internet=== {{reflist|group=web}}
== External links == {{Commons category|Satra}} * {{YouTube|MxJh38-1H58|A view of a Satra in Majuli, Assam, India}} * [http://www.atributetosankaradeva.org/satra.htm A Tribute to Sankaradeva]—A website on the Neo-Vaisnavite Movement of Srimanta Sankardeva * [https://docs.google.com/viewer?a=v&q=cache:QUaI1CSJcsoJ:www.ijsst.com/issue/778.pdf+&hl=en&gl=in&pid=bl&srcid=ADGEEShiDuDMBOoCDakTdJA4OGZmwQvrTH9saoyg_yP4rfymN-OnueRpgG47F7iIlc86g49dPICmMDFzk1VC5rqyWaZp0Ycc-4YBOJaQj5m1DNg4E86FD_o5Z_BzIGXtkT8kOgtFZQAX&sig=AHIEtbTUWLiSZENHSWLrZLjRqcZa6WNlNQ Bhakti Movement in the Brahmaputra Valley: Response of the Satra Institution towards Social Equality]
Category:Culture of Assam Category:Ekasarana Dharma Category:Satras (Ekasarana Dharma) Category:Cultural history of Assam