Introduction

• A politician was recently denied entry to Assam’s Batadrava Than for his political campaigning.

About Batadrava Than

• Location: Situated in Nagaon district, Batadrava Than, also known as Bordowa Than, holds deep significance for Assamese Vaishnavites.
• Birthplace of Srimanta Sankardeva: It stands at the birthplace of Srimanta Sankardeva (1449-1568), a revered Vaishnavite reformer-saint.
• Founder of Kirtan Ghar: Sankardeva established the first-ever Kirtan Ghar at Bordowa in 1494 AD, where he practiced and preached the neo Vaishnavite faith.

Sankardeva’s Philosophy

• Ek Saran Naam Dharma: Sankardeva’s philosophy centered on worship through bhakti (devotion) to Lord Krishna, emphasizing the singing and congregational listening of His name and deeds.
• Society Based on Equality: He advocated for a society free from caste distinctions, orthodox Brahmanical rituals, and sacrifices, promoting equality and fraternity.
• Devotion over Idol Worship: Sankardeva’s teachings favored prayer and chanting (naam) over idol worship.
• Four Components of Dharma: His dharma was founded on four components: deva (god), naam (prayers), bhakats (devotees), and guru (teacher).

Legacy of Sankardeva’s Movement

• Monastic Institutions: Sankardeva’s Neo-Vaishnavite reformist movement led to the establishment of monastic institutions known as Thans/Sattras across Assam.
• Religious, Social, and Cultural Reforms: These Thans/Sattras became centers for religious, social, and cultural reforms in the 16th century.
• “Worship Through Art” Approach: Today, the Sattras propagate Sankardeva’s unique approach of “worship through art” with music (borgeet), dance (xattriya), and theater (bhauna).
• Nucleus of Naamghar: Each Sattra has a naamghar (worship hall) as its nucleus and is led by an influential “Sattradhikar.”

Political Significance and Controversies

• Assamese Identity: Thans/Sattras are integral to Assamese identity, and Batadrava Than is frequently visited by politicians.
• Electoral Issue: The government has highlighted “land grabbing around Sattras by illegal settlers” as an electoral issue.
• Proposed Land Law: The CM has announced plans for a law preventing “non-indigenous people” from buying land within an eight-kilometer radius of Batadrava Than.
• Beautification Project: Home Minister Amit Shah launched a Rs 188 crore beautification project at Batadrava Than in 2021.

Also read:

Assam’s Sattras and their Political Significance

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Introduction

• In the remote colony of Kookanam, Kerala, the Chakaliya community faces a sobering reality—their unique language, Madhika, teeters on the brink of extinction.
• With no script to preserve it, Madhika is struggling for survival, and the last two speakers.

About Madhika Language

• A Linguistic Blend: Madhika may sound reminiscent of Kannada, but its influences run deeper, encompassing Telugu, Tulu, Kannada, and Malayalam.
• Endangered Heritage: The younger generation, drawn to mainstream languages like Malayalam, shows little interest in preserving Madhika, leading to its decline.

Chakaliya Community’s History

• Nomadic Origins: The Chakaliya community was once nomadic and worshippers of Thiruvenkatramana and Mariamma.
• Migration to Kerala: Centuries ago, they migrated from the hilly regions of Karnataka to northern Malabar in Kerala.
• Change in Status: Initially recognized as Scheduled Tribe, they were later included in the Scheduled Caste category in Kerala.
• Historical References: References to the Chakaliya community can be found in the book “Caste and Tribes of Southern India.”

Social Stigma and Its Impact

• Untouchability and Dehumanization: The Chakaliya community faced social stigma, including untouchability and exclusion from important feasts and ceremonies.
• Modern Disassociation: Many young and educated members of the community seek to disassociate themselves from the past, preferring to speak Malayalam over Madhika.

Also read about:

[pib] Scheme for Protection and Preservation of Endangered Languages of India (SPPEL)

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Introduction

• The epic narrative of the Ramayana, cherished in India for millennia, has transcended its geographical boundaries to become a cherished tale worldwide.
• This enduring journey of the Ramayana highlights how the Indian diaspora, including traders, preachers, and indentured laborers, played a pivotal role in its global dissemination.

Ramayana’s Path across Asia

• The Ramayana embarked on its Asian voyage during the early centuries of the Common Era. It traversed three distinct routes:

1. Northern Route: From the regions of Punjab and Kashmir, the epic story ventured into China, Tibet, and East Turkestan overland.
2. Southern Route: Originating from Gujarat and South India, it sailed across seas to reach Java, Sumatra, and Malaya, making it a significant part of these cultures.
3. Eastern Route: Through the eastern overland route, the Ramayana entered Burma, Thailand, and Laos, reaching Vietnam and Cambodia via Java.

• This expansion was primarily attributed to Indian traders who embarked on their journeys for commerce, trading spices, gold, and aromatic wood.
• Many of these travelers eventually settled in these regions, contributing to the dissemination of Indian religion, culture, and philosophy.

Cultural Influence on Southeast Asia

• The Indian diaspora brought with them a profound influence on the native cultures of Southeast Asia.
• Brahmin priests, Buddhist monks, scholars, and adventurers played a crucial role in transmitting Indian traditions.
• Over time, the Ramayana became an integral part of these countries’ cultural fabric.

1. Thailand: The Ayutthaya kingdom drew inspiration from the Ramayana, with Ayutthaya itself resembling the mythical city of Ayodhya. The Ramayana remains Thailand’s national epic, profoundly influencing its culture and royalty.
2. Cambodia: The Angkor Wat temple complex, originally dedicated to Vishnu, features captivating murals narrating episodes from the Ramayana.

Contemporary Influence in Southeast Asia

• Even today, the Ramayana continues to hold a significant place in the cultures of Southeast Asian countries.
• Despite diverse dominant religions, ranging from Buddhism to Islam, the epic persists as a source of inspiration.

1. Thailand: The Ramakien, a Thai version of the Ramayana, is Thailand’s national epic, with rulers of the Chakri dynasty adopting names from the Ramayana.
2. Laos: The story of Phra Ram is considered the national epic, with unique interpretations reflecting Lao culture.

• Variations in these narratives often mirror local cultures and traditions, emphasizing the enduring appeal of the Ramayana across Southeast Asia.

Ramayana beyond Asia

• The 19th century witnessed another phase in the global dissemination of the Ramayana, propelled by the movement of indentured laborers, known as girmitiyas, from India to regions such as Fiji, Mauritius, Trinidad and Tobago, Guyana, and Suriname.
• These laborers carried with them the cultural heritage of India, prominently featuring Tulsidas’s Ramcharitmanas, an iconic religious text in North India.

Preservation amidst Adversity

• Girmitiya Migration: Indentured laborers, primarily from Uttar Pradesh and Bihar, were sent abroad to work on plantations after the abolition of slavery.
• Preservation of Culture: Despite their modest means, the girmitiyas preserved their culture and religion. The Ramcharitmanas became a symbol of their homeland in an unfamiliar land.
• Cultural Sustenance: The Ramayana offered solace and nostalgia, fostering a sense of belonging and connection to their roots.

Conclusion

• Remarkable journey of the Ramayana from India’s heartland to distant shores underscores the enduring power of storytelling, culture, and tradition.
• Whether in the ancient temples of Southeast Asia or the hearts of indentured laborers in faraway lands, the Ramayana continues to inspire and resonate, bridging the geographical gaps of our diverse world.

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Introduction

• The upcoming inauguration of the Ram temple in Ayodhya designed by Chandrakant Sompura and his son Ashish in the Nagara style of temple architecture has piqued interest in the rich architectural heritage of India.

Emergence of Nagara Architecture

• Historical Context: Nagara architecture originated in northern India during the late Gupta period, around the 5th century CE.
• Contrasting Styles: It stands in contrast to the Dravida style prevalent in southern India, both evolving around the same period.

“Languages” of Architecture

• Debating Terminology: While commonly referred to as “styles,” Nagara and Dravida are more accurately described as “languages” of temple architecture.
• Architectural Vocabulary: Each language provides a unique vocabulary and a set of rules for assembling architectural elements.

Distinctive Features of Nagara Temples

• Raised Plinth: Nagara temples are built on elevated plinths, with the sanctum sanctorum (garbha griha) as the most sacred part.
• Towering Shikhara: The shikhara, or tower, is the hallmark of Nagara temples and symbolizes the natural and cosmological order in Hindu tradition.
• Circumambulatory Passage: A path encircles the garbha griha, allowing devotees to circumambulate the inner sanctum.
• Mandapas and Ornamentation: Nagara temples often feature multiple halls (mandapas) and intricate murals and reliefs on their walls.

Modes of Nagara Architecture

• Five Modes: Nagara architecture has evolved over time, leading to five distinctive modes: Valabhi, Phamsana, Latina, Shekhari, and Bhumija.
• Early Nagara Style: Valabhi and Phamsana are associated with the early Nagara style, resembling barrel-roofed structures and multi-eave towers.
• Dominance of Latina: Latina, a single curved tower with equal sides, reigned supreme for three centuries starting in the 7th century.
• Later Developments: Shekhari introduced attached sub-spires, while Bhumija featured miniature spires in horizontal and vertical rows, creating a grid-like effect.

Diversity within Modes

• Simplified Classifications: These modes are scholastic classifications, and actual temple architects didn’t consciously adhere to a particular mode.
• Variation Abounds: Temples often exhibit variations within these modes, with multiple shikharas atop a single structure.

Contrasting Dravida Architecture

• Vimana vs. Gopuram: In Dravida style temples, the vimana (tower) is smaller than the prominent gopurams (gatehouses).
• Boundary Walls: Dravida temples often feature boundary walls, a unique feature not commonly seen in Nagara style temple complexes.
• Ayodhya’s Unique Blend: Ayodhya’s Ram temple combines elements of both styles, featuring a boundary wall but not elaborate gopurams.

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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.

Composition of a Sattra

• 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.

Diverse Sattra Denominations

• 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.

Legacy of Srimanta Sankaradeva

• 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).

Sankardeva’s Philosphy: Eka-sharana-naam-dhrama

• 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.

Sattras and Their Relationship with the State

• 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.

Political Influence of Sattras

• 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.

Conclusion

• 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.

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