Introduction

Ahead of a general elections rally, a politician has paid a visit to the Sri Sri Auniati Satra, a 350-year-old Vaishnavite monastery located in Assam’s Majuli district.
These Sattras, rooted in the Neo-Vaishnavite reformist movement, play a crucial role in Assamese culture, encompassing religious, social, and cultural aspects.

Spread of Sattras

Founding: Srimanta Sankaradeva established the first Satra in 1494 in Bardowa, his native village in Nagaon district.
Expansion: As Sankaradeva preached, Satras were established across the Brahmaputra Valley, including Coochbehar in West Bengal.
Current Count: There are nearly 900 Satras today, with significant ones located in Majuli island, Barpeta, Nagaon, and Dhubri.

Central Worship Hall: Each Sattra has a central worship hall known as “naamghar,” which serves as its nucleus.
Sattradhikar: A Sattra is headed by an influential leader known as the “Sattradhikar.”
Bhakats: Monks, referred to as bhakats, are initiated into Sattras at a young age, and their celibacy status varies depending on the Sattra they belong to.

Samhatis: Satras fall into four major Samhatis or denominations: Brahma-samhati, Kal-samhati, Nika-samhati, and Purush-samhati.
Brahma-samhati: Exclusively led by Satradhikars from Brahmin families.
Celibate Monks: Some Satras, like Dakhinpaat, Auni-ati, Bhogpur, Uttar Kamalabari, and Natun Kamalabari, practice celibacy.
Varied Succession: Smaller Satras, often family-run, pass leadership from father to son, with monks not necessarily observing celibacy.

Neo-Vaishnavite Reform: Sattras are monastic institutions that trace their origins to the 16th-century Neo-Vaishnavite reformist movement initiated by Saint-Reformer Srimanta Sankaradeva.
Spreading Teachings: As Sankaradeva traveled across Assam, his teachings aimed at fostering an egalitarian society, and the establishment of Sattras or Thans played a pivotal role in realizing this vision.
Cultural and Religious Centers: These institutions are the heart of Assamese culture and serve as centers for religious, social, and cultural reforms.
Worship Through Art: Sattras propagate Sankardeva’s unique approach of “worship through art” through practices like music (borgeet), dance (sattriya), and theatre (bhauna).

Bhakti Form: Sankardeva promoted a form of Bhakti known as “eka-sharana-naam-dhrama.”
Equality and Fraternity: His teachings aimed at establishing a society characterized by equality and fraternity, free from caste distinctions, orthodox rituals, and sacrifices.
Focus on Prayer and Chanting: Sankardeva’s dharma emphasized prayer and chanting (naam) instead of traditional idol worship.

Historical Patronage: During the Ahom reign, Sattras received significant donations in the form of land and money from the kings.
Self-Sufficiency: Unlike temples, Sattras were self-sufficient, producing their own food and sustaining themselves.
Contemporary Support: In contemporary times, Sattras receive annual grants from both state and central governments, often associated with political motives.

Influence in Elections: While Sattra votes may not be the sole determinant of election outcomes, Sattras and Sattradhikars wield substantial influence.
Sattra-Based Constituencies: Several constituencies in Assam, like Nagaon, Kaliabor, Majuli, Barpeta, Bartadadrva, have a significant Sattra presence.
Family Ties: Many Assamese families maintain close ties with one Sattra or another.
Political Visits: Politicians from various parties frequently visit Sattras, recognizing their importance in the political landscape.

Sattras, deeply rooted in Assam’s cultural and religious heritage, represent the teachings of Srimanta Sankaradeva and his vision of an egalitarian society.
These institutions continue to exert political influence in Assam, particularly in Sattra-based constituencies, making them a significant force in the state’s political landscape.