Amongst the twelve main devotees of Gopal Atadev, the distinguished devotee Aniruddha Dev founded a Satra first at Bisnubalikakunshi village of North Lakhimpur. Later on this Satra was shifted to Khutiaputa. During this period the Moamoria rebellion took place and this Satra fell into troubled waters. This rebellion took place when Astabhuj Gosain (Priest having eight hands) was the ninth head of
this Xatra. After his demise, this religious seat of the Satra remained vacant for about fourteen years. Later on Pitambar Chandra Dev was made the head of the Xatra on the orders of Maharaj Gaurinath Singha. The Satra again fell into deep trouble when during this period there occurred a rebellion once again. Even after the end of the Moamaria rebellion this trouble continued at the time when the Burmese invasion began. After stability returned to the kingdom, Bhaktananda Gosain who had been absconding during the Burmese invasion, came to Barbheti Satra situated in Malowpather. Matibor Senapati, the son of Sarbananda Singha of Tinsukia(Bengmora), with due permission of Purnananda Singh Swargadev, brought Bhktananda Gosain first to Rangagara and then later on to the present site of Dinjan at Chabua and named the Satra thus established as Dinjoy Satra. The Satra since then(since 1837) has remained at this place and has become famous as the Dinjoy Satra.The Dinjoy Satra is famous for its prayers and strict adherence to the norms and culture of Vaishnavism. A visit to the Satra will definitely invoke the spiritual side of any person. Today the Dinjoy Satra isn’t just a religious institution but also plays a very important cultural and historical role, binding the society together. MAYAMORA SATRA ORGANISATION
In Assam the movement seems to have been more profound than in other parts of India. There was no cultural unity amongst the different tribes and communities living in this part of the country. They had their different Gods and goddesses and different modes of worship. These heterogeneous groups were united by Sankardeva through the bonds of the neo-vaishnavite faith. Sankardeva also brought the institutions of the satra which is a unique feature of the Assam Vaishnavism. This institution moulded the cultural and religious life of the people of Assam, which exist till today. Madhavadeva, gopaldeva, and Annirudhadeva following the footsteps of Sankardeva became instrumental in bringing about social change that aimed at establishment of peace and harmony. From the 16TH century religion reform movement led by Sankardeva (1449-1568) an important institution inherited by the people of Assam is Satra Institution. The Mayamara Satra has occupied an important place for its missonary activities and for raising the first popular rebellion against the Ahom Government in 1769.The Mayamara Satra was founded by Sri Sri Aniruddhadeva, the son of a Bhuyan named Gondagiri of Vishnubali Kunchi of the present Narayanpur Mouja of Lakhimpur District. His mother Ajali Devi was the daughter of Sankardeva's paternal uncle. Aniruddhadeva recieved religious instructions from Gopaldeva of Kaljhar Satra of bhavanipur for three years. During the period of service as a missionary from 1523 Saka (1601 A.D) to 1548 Saka (1626 A.D) lasting for 25 years,Aniruddhadeva initiated a large number of people to Neo-Vaishnavism. The democratic outlook of the Satra and its spirit of humanism appealed the tribesman and they immediately accepted him as their religious preceptor. They mainly consisted of kacharis, chutiyas, barahis, ahoms and the brittials(PROFESSIONAL CASTES), who later came to be known as Matak ,an appellation used as identical with Mayamara or Maomariya, meaning the disciples of Mayamara Satra. The Matak are ethno-religious sect and they strictly follow the rules and regulation and the rites sanctioned by their religious constitution. Usually, the religious services and function of the people are performed in front of their sacred scriptures ( the Bhagawat or the Bhakti Mangal Sastra) which are installed on the Asana (pedestalled tray). the singing of hymns and song called Nam-Prasanga and the chanting of prayers composed by the mayamara gurus, with the accompany of Sankardeva's musical instrument GayanBayan. The Mayamara Satras and the Dihing Satras shared the distinctive features of the other Satras of the Kala-Samhati order. Mayamara Satra admitted converts from the so called depressed and the tribal population and placed them on an equal footing with those of the upper castes like the Brahmins, Kayasthas and Kalitas. The satra followed in practice the doctrines of equality and humanism of Neo-Vaisnavism. The Satra is characterised as it never had any Vigraha(image) worship. The fanatical devotion of their gurus and uncommon exclusiveness in some of their religious observances promoted the Mayamara Satra to an exceptional position one time. ORGANISATIONAL FRAME WORK OF THE MAYAMARA SATRA:
The Mayamara Satra is purely non-monastic line. Gusain or Adhikar and his devotees lead householder's life with their respective famalies. The Mayamara satras were generally established at places away from the humdrum of life. In the structural designs of the buildings of Mayamara Satra, certain speciality are noticed. Each of the principal Mayamara Satra is marked by the existence of a Batchara(gateway), a Namghar(prayer hall), a Sastraghar or Dharmaghar or Manikuta , a Gurughar(Satradhikars residence), a Than(cremation ground of religious heads) and a tank where at the time of initiation ritualistic baths are taken. The first four are common to all Satras but the last two are specialties of Mayamara only. The central institution of a Satra is the Namghar also known as Kirtanghar. The ends of the hall are generally in the north south direction. Namghar is a indispensible part not only of any satra but of each village. Some big villages having two or three of the kind. At the entrance to the Satra there is usually a small open house called Batsora. COMMUNITY ORGANISATION OF THE MAYAMARA SATRA:
Mayamara Satra consist of two principal section namely:-
Adhikar or the head, the Deka-adhikar and Padadhikar. The other category consist of the sisyas or disciples.the 1st category of disciples who are office-bearers generally reside within the satra campus and the 2nd category i.e. The laity live in villages and towns outside the satra complex here the head cheif is hereditary and he is called satradhikar or simply adhikar or gosain. INCOME OF THE MAYAMARA SATRA:
The income of the Mayamara Satra is mainly derived from two sources:-
Land originally held by it and legalised by the british and later by the national government. Religious subscription contributed by the disciples...
