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Unit 8 : Neo-Vaishnavite Institutions: Structure and Culture

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Unit 8 : Neo-Vaishnavite Institutions: Structure and Culture Unit 8 Neo-Vaishnavite Institutions: Structure and Culture UNIT 8 : NEO-VAISHNAVITE INSTITUTIONS: STRUCTURE AND CULTURE UNIT STRUCTURE 8.1 Learning Objectives 8.2 Introduction 8.3 Origin and Development of the Satra institution and Namghar 8.3.1. The Satra 8.3.2 The Namghar 8.4 Influence of the Satra institution and Namghar in Assamese Social Life 8.5 Cultural Practices in the Satra institution and Namghar 8.6 Let Us Sum Up 8.7 Answers to Check Your Progress 8.8 Further Reading 8.9 Model Questions 8.1 LEARNING OBJECTIVES After going through this unit, you will be able to: describe the origin and development of the Satra institution and Namghar, discuss the influence of the Satra institution and Namghar in Assamese social life, discuss the cultural practises in the Satra institution and Namghar. 8.2. INTRODUCTION The culture which developed in Assam surrounding in and around the satra institution is termed in general as the satriya culture. The satra and namghar were established in Assam as a part of the neo-Vaisnavite movement started by Mahapurusha Srimanta Sankardeva during the 15th 124 Cultural History of Assam Neo-Vaishnavite Institutions: Structure and Culture Unit 8 century. In the earlier unit, we have discussed the neo-Vaisnavite movement in brief along with the other religious traditions of Assam. In this unit, we are going to study about the origin and development of the satra institution and namghar, its influence in the social life of Assamese people, and the cultural activities which are practised in the satra and namghar. Sankardeva established satra and namghar which initiated and spread the neo-Vaisnavism in Assam. Surrounding the satras, there developed the satriya culture which comprised various rites and rituals, functions and festivals, customs and traditions, music, dance, drama, etc. The establishment of satras in different places of Assam led to the spread of satriya culture across the state. The satriya culture made deep inroads in the Assamese society as the satras and namghars did influence the religious, social, and cultural, even at times the political, life of the people. 8.3 ORIGIN AND DEVELOPMENT OF THE SATRA INSTITUTION AND NAMGHAR The satra and namghar can be regarded as the gifts of the neo- Vaisnavite movement in Assam. Sankardeva for preaching his new faith played an influential role in establishing satra and namghar. The satra in the simplest form is a centre for religious discussion. The namghar evolved as an offshoot, an extended wing or a miniature replica of the satra institution. It can be defined as a community prayer hall which is found today in every Assamese locality. In this section, we will study about the satra and namghar in two sub-sections. 8.3.1 THE SATRA The neo-Vaisnavite movement led to the formation of satras in Assam. But one must not feel that the satras owed its existence to the neo-Vaisnavite movement. We find reference to satras in the Vedic text 'Satapatha Brahmana' where it meant sacrificial sessions. Cultural History of Assam 125 Unit 8 Neo-Vaishnavite Institutions: Structure and Culture In the 'Bhagavata Purana' the word satra appears several times, each time connoting different meanings, like satra-sanjakin-karma (performance of sacrifice), satra-samajesu (an assembly), brahma- sattra (a session of discussion of Brahmans), etc. But in the context of neo-Vaisnavism of Sankardeva, satra as stated earlier only means centre for religious discussion having no relation with the sacrificial system. The satra can be regarded as a Vaisnava monastery. But a satra is more than a Buddhist vihara or a Hindu temple. The satras in Assam are a unique type of institution having a definite structure. It is generally situated in a four-sided enclosed area with four karapat (gateway), kirtanghar or namghar (rectangular prayer-hall), manikuta (where asana or altar is placed), residential abode of satradhikara (head of the satra), hati ( straight row of huts where bhakats or monks used to reside), bharalghar (store house) etc. There are four principal constituents of a satra, namely, the satradhikara (head of the satra), deka-adhikara (deputy head of the satra), bhakats (clerical devotees residing within the walls of the satra), and sisyas (lay devotees or disciples leading household life living inside and even outside the satra premises in the villages). It preached and spread the Eka-Sarana-Nama-Dharma stressing importance on the four key components, namely, guru, deva, nama, and bhakat. In general, the satra is divided (in Assamese) as udasin, ardha- udasin, and grihasthi. The satras where the satradhikara, deka- adhikara, and bhakats living within the walls of the satra lead a celibate (unmarried) life are called udasin satras. Then the satras where along with the celibate satradhikara, deka-adhikara, and bhakats, there resides sisyas within the walls of the satra are called ardha- udasin satras. The grihasthi satras are those where the satradhikara, deka-adhikara and bhakats like the sisyas leads a household life 126 Cultural History of Assam Neo-Vaishnavite Institutions: Structure and Culture Unit 8 and perform the functions of the satra. In Assam, most of the satras belong to the category of the grihasthi satras. The satras are found today all over the state. On the basis of the founder of the satras, the satras are again classified (in Assamese) as mul satra, agyapor satra, and xolabonti satra. The satra directly established by the neo-Vaisnava preacher or guru himself is the mul satra. The agyapor satra is the one established by the bhakats or sisyas at the order of the guru. Again when the descendants of the guru used to take a sacred item of the mul satra established by the guru and establishes a new satra in the name of the mul satra or with different name, that satra is called the xolabonti satra. Although, Sankardeva established satra in Assam, yet there exists difference of opinion whether the mahapurusha himself established the satra institution or not. The word satra was not probably used for the religious institution established during the life of Sankardeva. The mahapurusha used the term deva griha or hari griha for referring to the religious institution established by him. The term thaan was also used instead of satra at that time as Purushottam Thakur, grandson of Sankardeva in his writings used the term thaan while referring to the Bardowa satra. Sankardeva initially at his birth place Tembuani (Bardowa), set up the first deva griha or hari griha with the active assistance of his resourceful cousin Ramaraya. This deva griha or hari griha was the centre for religious discussion, prayer, recitation of religious books, etc. Over the passage of time, it took an institutional shape in the form of satra. No satra in its institutional form was established during the life time of Sankardeva. It was only after the demise of Sankardeva that his main disciples, namely Madhavadeva, Damodaradeva, and Harideva Cultural History of Assam 127 Unit 8 Neo-Vaishnavite Institutions: Structure and Culture started the process of establishing satra institution in a formal way. Initially, Damodaradeva established satra at Barpeta and Sundaridiya; and Harideva at Bohori. Later, other neo-Vaisnava preachers or guru like Banshigopaladeva, Narayandas Aata, Aniruddhadeva, etc with their missionary zeal and organising capacity established satras at different places of Assam for spreading the ideals of neo-Vaisnavism. However, there started ideological differences in neo-Vaisnavism in the post-Sankardeva period resulting in the emergence of four orders or samhatis of satras- (i) Purusha (ii) Nika (iii) Kala and (iv) Brahma. The Purusha samhati derives its origin from Purushottam Thakur, the eldest grandson of Srimanta Sankardeva. The satras of this samhati were founded by the preachers who were direct descendants of Srimanta Sankardeva. This samhati lays emphasis on Nama or prayer. The Nika samhati was founded by Mathuradas Burha-Ata and Badaluwa Padma-Ata. They organized their satras in strict conformity with the rules and regulations prescribed by Madhavadeva and paid great attention to outward cleanliness (nika). In this samhati, the position of Madhavadeva is more important than that of Srimanta Sankardeva, the latter being revered as the Guru (teacher) of their Guru. The satras established by Gopaladeva and his successors formed the Kala-samhati. The Kala-samhati gave the guru a supreme position. It was more egalitarian in outlook and more liberal in matters of caste than other samhatis. Besides, the satradhikaras of these satra preached mainly among the tribal and so-called backward or depressed people of the region. The Brahma samhati consisted of the sub-sects of Damodaradeva and Harideva, the two Brahmana disciples of Srimanta Sankardeva. Most of the satras affiliated to this samhati are headed by Brahmana preceptors; hence the name Brahma samhati. This samhati permits Vedic rites and devotional practices 128 Cultural History of Assam Neo-Vaishnavite Institutions: Structure and Culture Unit 8 alongside nama-kirtana and lays highest importance on deva (God). The satra institution of different orders or samhatis is well maintained with different officials being appointed for it. The nature of the satra led to variance regarding the sets of officials in a satra. Still, there are some common as well as key officials in each and every satra, in addition to the satradhikara and deka-adhikara, like the rajmedhi, bormedhi, pachoni, namghoria, namlogowa, khataniar, pathak, bhagawati, gayan-bayan, etc. These officials used to discharge their assigned duties in complete harmony for smooth functioning of the satra. 8.3.2 THE NAMGHAR The namghar, as stated earlier, is an extended wing of the satra institution. Namghar also known as kirtanghar is the prayer-hall which is rectangular in shape. It is the centre of all the religious activities and is hence considered the central institute of a satra.
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