[For more information on the Life and works and institutions of Sankaradeva, the saint of who propagated the form of Vaisnavism known as ‘Eka-Sarana Hari-Nama Dharma’ in Eastern India, visit www.atributetosankaradeva.org]

The Sattras of

(Gleaned from Different Sources)

--- A comprehensive listing of the Sattras of Assam, including Majuli, along with brief descriptions of each, may be found in: -

ƒ ‘Pavitra Asam’ (cyclopedia of holy places and sacred spots of Assam) Dr Maheswar Neog (ed.), , 1960

---

Introduction

Majuli was one of the nerve-centres of the Neo-Vaisnavite Movement (NVM) of Assam. It was at Majuli (then known as Dhuwāhāt; situated in the ) that Mahapurusha Srimanta Sankaradeva met his foremost disciple and apostolic successor, Madhavadeva for the very first time, in the 16th century. This meeting, referred to as ‘Manikanchan Sanyog’ (lit., ‘The Union of Gem with Gold’), is the most epoch-making event in the history of the NVM and indeed in the annals of Assam’s History. After this meeting, the NVM gained momentum and the medieval carita puthis (the biographies of the Saints) are replete with references to Dhuwāhāt (and Belguri) and the surge of devotional fervor that came about in the place as a result of the Sankaradeva Movement.

The first Sattra at Majuli

It is said that Sankaradeva established the first Sattra here by planting a Bilva tree and naming the place Belguri. Here it was again that Sankaradeva’s son-in-law and the political leader of the Bhuyans, Hari, was executed under royal orders. Sankaradeva stayed at Dhuwāhāt for fourteen years before proceeding to Western Assam (towards Barpeta, in the Koch Kingdom).

In the post Sankaradeva-Madhavadeva period (17th century onwards), Majuli once again became one of the main centres of propagation of Neo-Vaisnavism, due primarily to the pioneering efforts of Vamsigopāladeva, Padma Ātā and their successors [see: - ‘Brahma Samhati Sattras’ and ‘Kamalābāri Sattra’ below].

The Sattras

The most influential and affluent Sattras of Eastern Assam are the four Sattras, Āuniāti, Dakhinpāt, Garmur and Kuruwābāhi, popularly known as cāri-Sattras (cāri=four), and also Kamalābāri. The first three as also the last, are situated in Majuli. Each of the principal Sattras mentioned above have several branches at different parts of Majuli and Eastern and Western Assam.

Āuniāti, Dakhinpāt and Garmur trace their genealogy to Vamsigopāladeva, one of the leading apostles of Neo-Vaisnavism in Eastern Assam, while Kamalābāri was established by Padma Ātā, also a leading figure in Assam Vaisnavism. [For more information on the Life and works and institutions of Sankaradeva, the saint of Assam who propagated the form of Vaisnavism known as ‘Eka-Sarana Hari-Nama Dharma’ in Eastern India, visit www.atributetosankaradeva.org]

Sattra - Founder - Year [Sub-sect]

(The following data is mainly on the basis of Sarma, 1965 and Neog, 1965; see: - ‘Books consulted’)

Kuruwābāhi - established by Vamsigopāladeva - 1600-1625 AD, on the Brahmaputra off the estuary of the Dhansiri [Brahma Samhati].

Kamalābāri - established by Padma Ātā - 1595-1625 AD, in the orange-garden of a devotee (kamalā=orange; bāri=garden) [Nikā Samhati]

Āuniāti - established by Niranjanadeva - 1654 AD [Brahma Samhati]

Garmur - established by Lakshminarayana - 1715-1744 AD [Brahma Samhati]

Dakhinpāt - established by Vanamālideva - 1653 AD [Brahma Samhati]

Bengenāti - established by Murārideva - 1625-1650 AD [Purusha Samhati]

History of the Brahma-Samhati Sattras

The history of the re-birth and the growth of the Sattras in Majuli and in Eastern (Upper) Assam in the post-Sankaradeva period, is inextricably bound up with the relentless struggle waged against heavy odds by one remarkable individual – Saint Vamsigopāladeva. He was deputed both by Madhavadeva and Damodaradeva to preach in Eastern Assam. For nearly a decade, he had to remain underground to save himself from the oppression of the Ahom king. He had to fight against the so-called bauddhas (pseudo-Buddhists) who even tried to poison him to death. Yet Vamsigopāladeva did not give up his preaching activities. Fighting successfully against the hostile elements, he made Eastern Assam almost safe for the Vaisnavas. The contemporary biographer Rāmānanda Dvija has narrated the details pertaining to the life of Vamsigopāladeva in his ‘Vamsigopāladevar Carita’ (which has been published; edited by Dr. Maheswar Neog).

As many as 45 medhis (apostles) were placed by Vamsigopala at different places.

Vamsigopāladeva also had constructed a huge Sattra at Kuruwābāhi which accommodated several hundred devotees.

After the Passing of this remarkable saint in 1668 AD, Bhāgavata Misra, better known as Misradeva, who was brought up and trained by him (Vamsigopāladeva) since boyhood, became the head of the Kuruwābāhi Sattra. Some allegations of conspiracy were brought to the Ahom king against him. The king, without even a proper enquiry into the truth of the report, ordered the demolition of the Kuruwābāhi Sattra. The Sattra was set on fire and Misradeva was taken to the capital as a prisoner. He passed away in prison. In the meantime, the old king Pratap Simha also died and was succeeded by Surampha (1641-44) who took a kind view of the Vaisnavas. He ordered the reconstruction of the Kuruwābāhi Sattra and placed Jayaharideva (grandson of Vamsigopāladeva’s uncle) as its head. But Jayaharideva passed away very soon leaving Rāmakrishna, son of Misradeva, and Lakshminārāyana, his own nephew, in minority. Niranjanadeva, the ablest and senior-most devotee of the Sattra was placed in charge of the Sattra. King Surampha was deposed after 3 or 4 years of his reign and he was followed by two kings in quick succession. The last of these two kings, Jayadhvaj Simha (1648–1663), desired to make [For more information on the Life and works and institutions of Sankaradeva, the saint of Assam who propagated the form of Vaisnavism known as ‘Eka-Sarana Hari-Nama Dharma’ in Eastern India, visit www.atributetosankaradeva.org] certain amends. He expressed his willingness to be initiated by the son of Misradeva. The latter, still a minor, could not venture to do so, and therefore, Niranjanadeva had to come forward to initiate the king. After the initiation, Niranjanadeva was formally installed as the head of a newly built Sattra (1654 AD) which came to be known as Āuniāti. For the maintenance of the Sattra, some thousand acres of land and a few hundred paiks were placed at the disposal of the Sattra.

After this installation, Rāmakrishna and Lakshminārāyana appealed to the king for the return of the idol of Visnu (Govinda-murtti) and a few other things taken by Niranjanadeva from the Kuruwābāhi Sattra for installation at Āuniāti. The king, however, did not grant their appeal. He, instead, patronised Lakshminārāyana by placing him as the head of a newly built Sattra which came to be known as the Garmur Sattra in which a new idol known as ‘Vamsigopāla’ or ‘Vamsivadana’ was installed. According to the account submitted by the head of the Garmur Sattra to the , 1904, however, Jayarāmadeva, a nephew of Lakshminārāyana was the founder of this Sattra.

The Dakhinpāt Sattra was established by Vanamālideva, one of Vamsigopāla’s early disciples. According to the ‘Vanamālidevar Carita’ by Ramākānta, he was born in 1576 AD in the present district of Darrang and was trained by Vamsigopāladeva from the age of six. He could explain and interpret the Bhagavata Purana even from his boyhood. He lived with Vamsigopāladeva till the saint’s Passing. King Jayadhvajsimha was a great admirer of Vanamālideva. In 1653 AD, a new Sattra was constructed under royal supervision to the south of the river Lohit within the present-day Majuli. Here, Vanamālideva was duly installed as the head. The prestige and affluence of this Sattra further increased during the reign of Chakradhvaja Simha, Udayaditya Simha and Ratnadhvaja Simha who, according to the biographers, were disciples of Vanamālideva.

Vanamālideva established several other Sattras in Central and Eastern Assam installing therein idols of Visnu. He initiated a period of close contact between the Sattra institution and the royal court.

Distinguishing features of the Brahma Samhati

The history of the NVM in the post Sankaradeva-Madhavadeva period is one of the rise and expansion of the sub-sects (samhatis). There arose 4 schisms in the order: -

1. Brahma Samhati

2. Purusa Samhati

3. Nikā Samhati

4. Kāla Samhati

Although all these four samhatis followed Sankaradeva’s faith by worshipping Krishna (as was explained by one of the Adhikārs or pontifical heads at one point of time to the Ahom king Jayadhvaj Simha), the difference, in religious practice at least, between the Sattras affiliated to the Brahma Samhati and those of the other samhatis is so sharp and pronounced that the former group cannot be said to be correctly observing the true practices or abiding by the pure tenets of the religion preached by Sankaradeva1. Indeed, there have been great deviations from Sankaradeva’s pure monotheistic creed. Certain practices like idol-worship, showing special reverence towards the

1 http://www.atributetosankaradeva.org/satra_majuli.htm [For more information on the Life and works and institutions of Sankaradeva, the saint of Assam who propagated the form of Vaisnavism known as ‘Eka-Sarana Hari-Nama Dharma’ in Eastern India, visit www.atributetosankaradeva.org] priestly class, etc. were originally introduced as a matter of compulsion rather than by choice, in order to escape the wrath of the Ahom kings2. But, with the passage of time, these practices became more and more the established rule rather than the exception in these Sattras, some of which now even began to denounce any ideological allegiance to Sankaradeva.

The term ‘Brahma Samhati’ was originally applied to the Sattras constituted by the followers of Damodaradeva (a disciple of Sankaradeva) - the Dāmodariyās - and was later extended to also refer to the followers of Harideva (another disciple of Sankaradeva) – the Haridevis. This samhati (sub- sect) adopted Brahmanical rites very liberally alongside the general devotional practices and took a rigid view of caste-distinction. Some of the Dāmodariyā Sattras like Dakhinpāt went so far as to administer tantric diksa. They also do not seek to call themselves Mahapurushiyās, a general name by which the Assam Vaisnavas are known. The Āuniāti, Dakhinpāt and Garmur Sattras of Majuli and the Kuruwābāhi Sattra all belong to the Brahma Samhati. They are the richest and the most influential institutions of this community and generally enjoyed the munificent patronage of the Ahom monarchs from their inception. They on their part maintained close ties with the royal court and the Adhikars of these Sattras were treated with so much respect that they were allowed the privilege of sitting in the front row in the king’s assembly. For this reason, they were also known as the ‘rajāghariyā’ (royalist) Sattras.

“The degree of Brahmanization is greatest among the Sattras of Brahma-samhati which contain the largest proportion of Brahmin disciples. The adhikars are, also, with a few exceptions, Brahman. Caste distinctions between disciples in respect of seating and commensality are carefully maintained in the Sattra Name Houses. The worship of images is permitted and the richer Sattras employ a Brahman priest for the daily worship of the Sattra image with Vedic rites. There is little interdiction on the worship of other gods and disciples are not usually discouraged from attending the Durga Puja and similar festivals3.”

[This does not quite conform to the teachings of Sankaradeva; see: - Teachings [I] and [II] on www.atributetosankaradeva.org - editor]

The Kamalābāri Sattra

Along with Vamsigopāladeva, another outstanding figure of the NVM in Eastern Assam was his (junior) contemporary, Padma Ātā.

Kamalābāri was established by Padma Ātā in 1595-1625 AD in the orange-garden of a devotee (kamalā=orange; bāri=garden).

Padma Ātā is also known as Badalā Ātā, as he was sent to eastern Assam by Madhavadeva on his behalf (badal=exchange, on behalf). Initially a swordsman in the Army, he exhibited a supreme distrust in worldly affairs after witnessing the large-scale massacre of men and animals during the expedition against the Daflas, and became a disciple of Madhavadeva at Koch Behar. He is considered the junior-most of the apostles of Madhavadeva. He was posted by Madhavadeva in the eastern country, that is, the Ahom kingdom, for the propagation of the Faith. He stayed at a place called Kalānibheti and started preaching but due to persecution from the royal quarters, he shifted from place to place till at last he built the Kamalābāri Sattra in Majuli in the orange grove of an officer, Purusottama Baruwa4. Padma Ātā nominated his Brahman disciple, Srirāma to the Adhikārship of the Kamalābāri Sattra and passed away in that monastery.

2 See, for instance, Tunkhungia Buranji, SK Bhuyan (ed), DHAS, 1968 3 Cantlie, The Assamese, 1984 4 The great literary icon of Assam Lakshminath Bezbaroa is a descendant of Purusottama Baruwa. [For more information on the Life and works and institutions of Sankaradeva, the saint of Assam who propagated the form of Vaisnavism known as ‘Eka-Sarana Hari-Nama Dharma’ in Eastern India, visit www.atributetosankaradeva.org]

The Sattras following the leadership of Kamalābāri call themselves Madhupuriyā Sampradāy, being intimately connected with the Madhupur Sattra of Koch-Behar5.

Cultural Contributions

The Sattras of Majuli were, and still are, a religious centre, a school and a library. Not only the existing books were preserved with utmost care, but books were also brought from other parts of India. Every Sattra possesses a library consisting of manuscripts to the extent of a few thousand copies. Big Sattras like Auniati and Dakhinpāt once contained more than a thousand manuscripts, some of which are being preserved in different antiquarian institutions like the Anusandhana Samiti (Assam Research Society) and the Department of Antiquarian and Historical Studies (DHAS).

One of these Sattras is believed to contain the Bhagavata of Sankaradeva, written by the Saint himself, in his own handwriting, which he had presented to Damodaradeva – a priceless treasure, without doubt.

It is not that only religious scriptures are preserved, but books on music, dance, literature, philosophy, painting and even medicine were carefully preserved. Some rare Sanskrit manuscripts like the Srihasta-muktāvali of Subhankara (a treatise on dance, which is extensively utilised in the study of the hand-gestures employed in the Satriyā Dance), Sātvata-tantra and the Hastividyārnava (a treatise on elephants) by Sukumār Barkāth, in which is also depicted the Ahom royal court through excellent contemporary paintings, have been recovered from the Sattra libraries of Majuli. The books that were preserved were not left to lie fallow. They were industriously and assiduously copied and worn-out ones were replaced by new copies. The preparation of the manuscripts was entrusted to a special set of persons (likhak, khanikar, patuā) by the Sattras and it was considered to be a meritorious deed.

The Sattras also patronized the field of hagiography and genealogy. The religious biographies contained in the Sattras are of two types6: -

1. The carita puthis, concentrating upon the lives of the Saints, like Sankaradeva, Madhavadeva, Damodaradeva, and their immediate followers like Vamsigopāladeva, Vanamālideva and Padma Ātā.

2. The Sattra Vamsāvalis, tracing the history of different Sattras in chronological order, dealing with the lives and activities of successive heads. Almost all the important Sattras have such chronicles.

These are found both in verse and in prose and throw a flood of light on the socio-economic- religious .

Manuscripts are, as in all Assam, worshipped in Majuli. The following is an excerpt from an article written by a member of the manuscript-digitization team of the National Mission for Manuscripts, New Delhi: -

5 These are: - Mudaibheti, Badulā, Haripukhuri, Bar-jahā, Jarābāri, Pānbāri, Dumdumiyā, Bhātaukuchi, Tipām and Cinātali (locations not given). See Neog, 1965.

6 http://www.atributetosankaradeva.org/carit_puthi.htm [For more information on the Life and works and institutions of Sankaradeva, the saint of Assam who propagated the form of Vaisnavism known as ‘Eka-Sarana Hari-Nama Dharma’ in Eastern India, visit www.atributetosankaradeva.org]

“Each Sattra has a collection of manuscripts and the total number of manuscripts in Majuli is estimated to be around 4000. They are mostly written on Sanchipat (bark of Agaru tree)...These objects are also objects of Vaishnav bhakti. The head priest in a Sattra worships the manuscripts twice everyday one hour each in morning and evening. What is remarkable is that in the main temple complex, it is the manuscript and not the idols of gods which is the object of veneration! The head priest bows his head to the manuscript in obeisance, unwraps it and begins to read. It is customary to read the manuscript in the light of a mustard lamp. The priest marks the place where he has finished reading for the day and wraps it up. The manuscript which is worshipped is a copy of the original which is rarely taken out in public7.”

Majuli is also a great centre of music and performing arts, of Ankiyā Nāt and Satriyā Dance. The Kamalābāri Sattra is the home of legendary musicians and performing artists like the Late Manirām Dutta Muktiyār Bāyan (who was the Chief Director of dances of Kamalābāri Sattra) and Raseswar Saikiā Barbāyan, Sangeet Natak Akademi awardees, who contributed greatly to the conferment of the ‘Classical’ status on Satriyā Dance. [Refer to http://www.srimanta.net/ for more information].

Enlightened modern-day Satrādhikārs like the Late Pitambardeva of Garmur actively participated in the Indian Freedom Struggle and launched a program of widespread social-reform and social-uplift among the people of Majuli [refer to www.srimanta.net for more information].

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Books consulted: -

1. Satyendranath Sarma, The Neo-Vaisnavite Movement and the Satra Institution of Assam, 1965 (New Edition, Lawyers Book Stall, )

2. Maheswar Neog, Sankaradeva and His Times (Motilal Banarsidass, 1965)

3. Audrey Cantlie, The Assamese - Religion, Caste and Sect in an Indian Village (Curzon Press, London, 1984)

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ADDITIONAL INFORMATION ON THE SATTRAS OF MAJULI A comprehensive listing of the Sattras of Assam, including Majuli, along with brief descriptions of each, may be found in: -

ƒ ‘Pavitra Asam’ (cyclopedia of holy places and sacred spots of Assam) Dr Maheswar Neog (ed.), Asam Sahitya Sabha, 1960

Additional Information on the culture of Majuli, Sattra-wise, can be found on the Wikipedia page on Majuli, ‘Neo-Vaishnavite Sattras’.

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7 http://www.indiadivine.org/articles/880/1/Majuli-Where-Manuscripts-are-Worshipped/Page1.html