Assam, an extraordinary land, stands out for its captivating aspect of Hinduism, owing to the intricate and abundant exchange between diverse indigenous traditions and Sanskrit Brahmanic traditions from central India. The Neo-Vaishnavism movement, led by the remarkable Mahapurush Srimanta Sankardev, brought about a profound socio-cultural revolution in Assam. Moreover, it can be perceived as a path to salvation, emphasizing the concept of complete surrender to God.
Sattras are monastic institutions located in Assam, which are an essential part of the neo-Vaishnavite tradition. These establishments serve as crucial socio-religious and cultural centers in the region. They hold immense significance in the lives of Assamese people and play a vital role in preserving ancient religious philosophies and associated artistic expressions.
The sattras serve as a gathering place for devotees, also known as bhakats, who come together to offer prayers and performances in the presence of the almighty. Cultural scholars believe that the entire spectrum of religious, social, and cultural reforms stemming from the neo-Vaishnavite movement revolved around these monasteries. While sattras adhere to the fundamental principles and tenets of the neo-Vaishnavite tradition, they possess a unique identity and follow a separate historical path.
The neo-Vaishnavite tradition emerged as a branch of the pan-Indian Bhakti movement during the fifteenth and sixteenth centuries in Assam. At the forefront of this movement was the revered saint Srimanta Sankardeva (1449–1568), who aimed to promote an egalitarian society. Often referred to as the ‘cultural renaissance’ of Assam, this movement led to the development of new forms of music, dance, and folk theatre, contributing significantly to the artistic and cultural heritage of the region.
Sankardeva’s birth took place into the Baro-Bhuyan class, a group of non-Brahmin Hindu landlords in Assam. He embraced devotion (bhakti) to Krishna, considering him an incarnation of Lord Vishnu. In contrast to orthodox Hindu Brahmins, Sankardeva advocated a doctrine of salvation through faith, remembrance, and prayer, rejecting the practices of sacrifices and idol worship. The movement he led had multifaceted goals, including social reform, spiritual elevation, and ethnic consolidation, which were crucial during a time marked by ethnic tensions and disintegration in the region. The form of bhakti promoted by Sankardeva was called “eka-sharana-naam-dhrama,” which involved collective reverence through chanting, devotional singing, and visualization of divine forms.
The foundation of eka-sharana-naam-dhrama rested on four main pillars: deva (god), naam (prayers), bhakats (devotees), and guru (teacher). This spiritual path emphasized the equality of all devotees in the eyes of God, transcending the barriers of caste (jaati) discrimination. Sankardeva celebrated this aspect of neo-Vaishnavism, considering it superior to the ritualistic practices of orthodox Hindus that were based on brahmanical codes and periodic pilgrimages.
Srimanta Sankardev introduced innovative Vaisnava institutions to combat casteism, which had a transformative effect on the religious, social, and communal aspects of the region. The two principal institutions he established were Satras, serving as monastic centers, and Namghars, functioning as chanting houses. These institutions played a crucial role in spreading the ideology of Vaishnava faith in Assam and became influential centers of religious activities.
Satras, led by a Guru (Satradhikar) and his initiated disciples, served as hubs of learning and Vaisnava tradition. On the other hand, Namghars acted as religious congregations, bringing together various local communities for prayers and spiritual gatherings.
The influence of Satras and Namghars extended beyond religious aspects, as they fostered social integration and harmony. By staying in Satras and participating in prayers and religious discourses, people from diverse castes and tribes found ways to connect with God. Cultural programs like Bhaonas, Ras Leelas, Janmastami, Dol Utsav, etc., were also celebrated, enriching the community’s cultural life.
The process of Saran (Surrender) was significant in Satras, allowing anyone to become a disciple irrespective of caste, creed, or religion. Those who underwent Saran were called Saranias and were assimilated into Assamese society. Neo-Vaishnavism proved instrumental in helping tribal people, such as Moron, Kachari, Chutiya, Deori, etc., embrace Vaishnavism and gradually adopt Hindu practices, abandoning impure customs. As a result, they integrated with other castes within the fold of Hinduism.
The role of Satras in uplifting and upgrading the status of backward classes and various communities in Assam was crucial, as it facilitated the assimilation of diverse groups into Hinduism.
The Namghar holds a significant place in Assamese society, serving not only as a place of worship but also as a gathering spot for congregations, a theater for dramatic performances, and a venue for village panchayats. It is an intrinsic feature of Assamese culture.
A typical Namghar consists of a main prayer hall (nave) with side aisles, separated by rows of wooden pillars. The size of the Namghar varies depending on the number of disciples and devotees it accommodates. At the eastern end of the Namghar, there is a space called the manikuta (house of jewels), housing the holy book “Kirtana” placed on a multi-tier wooden throne (Thapana) along with other sacred items. This entire structure is sometimes referred to as Kirtanghar.
The Namghar is often enclosed by a surrounding wall, especially in larger Satras like Barpeta and Sundaridia Satra. However, some Namghars, like Patbausi Satra, one of Sankardev’s earliest Satras, might lack a compound wall. The enclosure also includes rows of huts or spacious houses with multiple rooms to accommodate resident monks or celibate devotees (Kevalia Bhakatas) who have renounced worldly life. Examples of such Namghars can be found in places like Auniati, Kamalabari, Dakshinpat, Barpeta, and other locations across Assam.
During a period of turmoil, fragmentation, and factionalism in Assam, the Neo-Vaishnavite movement emerged, spreading the message of universal brotherhood. This movement was instrumental in promoting the idea of unity by disregarding concepts of caste, class, and racial distinctions. The religion’s uniqueness lay in its practice of Ek-Saran-Hari-Naam-Dharma, which facilitated ethnic integration and spiritual upliftment through a novel approach based on indigenous elements of the region.
Srimanta Sankaradeva, through various institutions, worked to eliminate superstitious beliefs and practices prevalent in Assamese society, leading to a significant positive impact on the social conditions of the people. His religion promoted liberalism, tolerance, simplicity, and ease in attaining a connection with God, while also contributing to maintaining social order. Sankaradeva can be regarded as a great social thinker and philosopher who championed the equality of existence among all sections of people.