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Understanding the caste & gender dynamics within Sattras in Assam

Understanding the caste & gender dynamics within Sattras in Assam

By Monosmita Das

The Neo-Vaishnavite movement emerged in Assam in the late 15th century under the aegis of Mahapurusha Shankardeva, which revolutionized the cultural and social space of the region. The movement was institutionalized with the formation of Sattras, which acted as the primary custodian of Vaishnavism's religious tenets and artistic ideals in Assam. An attempt is made to examine the role played by women within these institutions and how the ideals of Vaishnavism inspire and impact their lives. It also examines the concept of celibacy, which is associated with purity, and how women navigate between the restrictive roles assigned to them by the Assamese society.
Religious understandings are a part of culture and constitute an essential factor for articulating the self. They are a binding force or a synthesizing element that provides meaning to life. A response to the dichotomous nature of religious fundamentalism, 'Bhakti' as a path of devotion, helped make religious practices more accessible. The rise of the Bhakti Movement in India significantly transformed the landscape of Indian spirituality and caste dynamics as it brought together women and men of low caste to promote equality and reject the hierarchical rituals of the Brahmanical priesthood. Considered to have begun in the 6th century, the Bhakti Movement brought about a revolutionary outlook in men and spread across the country for several decades. The core of this philosophy resonates with the teachings of Adi Shankaracharya, " The world is an illusion (Maya), and that truth lies in the unity of the particular or the individual (atman) with the totality of all existence (brahman) is worthy of consideration."(Jayant Lele, 1980, p.4) It emphasizes that all individuals are weaved in a single thread through humanized divinity and share an ultimate reality. Neo-Vaishnavism, which emerged as a specific form of Bhakti in the 15th century, focuses on worshiping Vishnu as its primary deity and emphasizes a profoundly personal and loving relationship with God. The waves of the Bhakti movement also surged over the Brahmaputra valley through the Neo-Vaishnavite religion, a glorious event in the religious history of Assam that has profoundly impacted the lives of its native people. Primarily initiated by the saint poet Mahapurush Srimanta Sankardeva (1449-1568) during the last decade of the 15th century, the movement brought the region a literary and artistic renaissance. The central theme of his philosophical intervention is 'Ek-Sarana-Naam-Dharma' (spiritual shelter in one deity). It rejects the dogma of polytheism and attempts to move towards a belief system with one god and his avatars, especially Krishna. However, the most notable characteristic of the Neo-Vaishnavite movement in Assam is the 'Sattra' - a sacred institution through which the ideas of Shankardeva, and later Madhavadeva and Damodardeva, were propagated. Sattras are the Neo-Vaishnavite monasteries of Assam, primarily located on the river island Majuli, spreading over the entire Brahmaputra valley. The institution is apparently religious in nature, but it has significantly contributed to the social and cultural life in the region and has aided in developing an Assamese identity.

Blurring caste hierarchy in the Sattra

The Neo-Vaishnavite movement and its institutionalized Sattras in Assam were a regional expression of the Bhakti Movement, which glorified the religious and cultural aspects of the country.'Ek-Sarana-Naam-Dharma,' propagated by Shankardeva, offered supreme devotional surrender to one God, i.e., Vishnu, against the practice of polytheism practiced by Hinduism. This belief system replaced sacrificial rites and preached the doctrine of love and devotion through prayer and mediation. The introduction of 'Namghar,' situated within the walled structure of Sattra, served as a common hall for worship, passion for the village inhabitants, and community service. It signaled the breakdown of Ahom feudalism, which infiltrated the region for almost 600 years under their rule, and the caste distinctions prevalent elsewhere in the country. Through these institutions, he advocated for spiritual devotion and common brotherhood for all, rejecting the distinctions of rigid caste hierarchy.
Rigid caste-based distinctions are often blurred as women from all strata of life, high and low castes, conjoins in the congregations during the 'nam-prasanjas' (devotional offerings to God) held in the 'namghar. Though women's active participation within the governing structures of sattras is highly contested, they tend to form the most extensive section in the congregation and provide the most labor in the service of God, particularly for the special sittings for 'kirtans' during significant events.

Women, Celibacy, and Sattra

Celibacy (Brahmacharya) is a practice rooted in religious and philosophical ideals of spiritual growth; it refers to the voluntary choice to abstain from sexual activity and is essentially practiced by monks, nuns, and priests as a way of service to God or a higher purpose. In the context of the Bhakti Movement, celibacy was often tied to purity and self-control and was a key ethical principle to discipline their lives for spiritual practices.
The concept of celibacy became a defining feature of the Bhakti Movement and the functioning of Satras in Assam. It was highly emphasized for male religious leaders to lead a monastic life, and Shankardeva expected his followers to follow in his footsteps and adopt celibacy to dedicate their lives to devotion and service to Krishna. Although women were welcomed to participate in the day-to-day religious gatherings in the namghar and perform kirtans on some special occasions, the structured functions of the sattras were dominated by men. Women formed an essential part of the broader spiritual community who were ardent in their devotion and helped spread the teachings of the Bhakti realm. Gender relations within the Sattra and the larger Neo-Vaishnavite movement were largely governed by the rule of celibacy which relegated women to the peripheries of the society due to the inferior status attached to their participation. These restrictive aspects of the religion practiced within institutionalized structures pose a situation of crisis for women as they navigate their position in society and claim their rights and identity.

CONCLUSION

The northeastern state of Assam is mainly composed of people of Tibeto-Mongoloid races, and it remains relatively free from extreme caste divisions, ritualistic extravaganza, and animistic practices performed by other caste Hindus. The advent of the Neo-Vaishnavite movement in Assam under the leadership of Shrimanta Shankardeva initiated a new wave of spiritual connectedness, culminating the people of low castes and even Muslims into the fold of his religion. The institution of Sattra has also contributed towards the upliftment and betterment of the backward classes and the bordering tribes of Assam. Although there is no immediate evidence to support that Shankardeva and his followers actively took the matter to wipe out caste and gender discrimination in the region, certain instances were revolutionary, considering the feudal society Assam had then. Only in Shankardeva's faith were women allowed to become the chief of the Satras, known as 'Satradhikars.' Shankardeva's granddaughter–in–law Kanaklata Ai became an essential figure in the Sattra tradition after she assumed the role of a Satradhikar and appointed twelve Satradhikar to set up and organize more Satras. However, instances such as these are rare and fail to account for the hegemonic nature of these institutions governed by the hereditary control of the priestly class, which also comes under the frame of patriarchy. In Barpeta Sattra, women are prohibited from entering the main arena, and their entrance is only confined to a specific area. Often, this exclusionary practice is justified by the stigma and the notion of pollution attached to menstruation; it exerts patriarchal dominance on women.
The Sattra culture is a living testament to the richness of the Assamese society and represents centuries of history, devotion, and artistic expression. Under threats of extinction in the face of rapid modernization and urbanization, it is essential to revive these institutions to connect to our roots.

Monosmita Das

Monosmita Das is currently pursuing her Master’s in Women’s Studies at the Tata Institute of Social Sciences, Mumbai. With a background in Political Science from Scottish Church College, University of Calcutta, her work focuses on gender, policy advocacy, and intersectional issues. She has conducted research for the Assam State Commission for Women and contributed to various grassroots initiatives, including teaching at an informal school, ‘Sabujmon’ and curating news for The Truth India. Monosmita has presented papers on feminist discourse and electoral trends and is passionate about creating inclusive spaces through her work.

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