The Sattada Srivaisnavas.

• Author: Lester, Robert C.

INTRODUCTION

The Distinctiveness of Srivaisnava Hinduism lies not only in the fact that it gives special attention to the female mode of the godhead (sri), but also in its claim to inspiration by both the Sanskrit Veda and the devotional poems of the twelve devotees known as Alvars (650-850 C.E.) - considered to be the Tamil Veda. The two vedas are not of equal weight for all Srivaisnavas - Vatakalai, or Northern-branch, Srivaisnavism gives precedence to the Sanskrit and Tenkalai, or Southern-branch, Srivaisnavism to the Tamil; nonetheless both lineages of theologians come to speak of their theology as ubhaya vedanta - "the wisdom of both" the Tamil Veda and the Sanskrit Veda. Among the Alvars - one female and eleven males, at least five are non-brahmin and it is the works of one of these, Nammalvar, a sudra, that most properly constitute the Tamil Veda. The literature of both the northern and southern lineages stipulates that moksa is by the grace of the supreme Lord through rituals open to both male and female members of all castes, and theologians of the southern lineage expressly criticize those Vaisnavas who attribute significance to caste status.

At the same time, it appears that the entire lineage of theologians, on both the Tenkalai and Vatakalai sides, from the beginning (Nathamuni, c. 900) to the present, is brahmin. Sociological and ritual studies show that both Tenkalai and Vatakalai brahmins consider the maintenance of caste purity important and continue to perform the prescribed Vedic rituals - and that those who administer initiatory rites (diksa), as well as Srivaisnava temple priests, are invariably brahmin. Indeed, the rather extensive scholarly literature describing and interpreting Srivaisnavism represents it as essentially a brahmin tradition. Non-brahmin devotees are mentioned, sometimes prominently, in the traditional accounts of the lives of the early theologians (guruparamparaprabhava [Tam. kuruparamparaippirapavam]) and in temple chronicles (oluku), but then disappear from or, at the least, appear to have had no significance for the later movement.

My "discovery" of the Sattada Srivaisnavas sheds some light on who some of these devotees were and what happened to them; and it significantly alters our understanding both of contemporary Srivaisnavism and of its historical development. The Sattadas are not only a sizeable, distinctive contemporary community - a jati - of non-brahmin Srivaisnavas, but a community with a lengthy history, a guru-lineage and a substantial literature - a heritage which, though now subdued, still plays a significant part in and had a major impact on the historical development of Srivaisnava Hinduism.

PRESENT DAY SATTADAS

V. Srinivasa-ayya(1) is a full-time servant to the Sriranganathaswami Temple, Srirangam, the chief temple for Srivaisnavas. His duties include opening the curtain to the main sanctum at the commencement of daily worship (puja), providing and offering the flower garland for presentation to the deity and guiding the placement of it by the priest (arcaka), assembling the worshippers for receipt of prasada and maintaining order during the distribution, and acting as "herald" (Tam. kattiyakkaran) - announcing the commencement and conclusion of all processions of the deity.(2) Only he and the government-appointed overseer hold the key to the door of the inner sanctum. In performing his duties, Srinivasa is following in the footsteps of his father and grandfather and other males of his family line, and is training his eldest son to succeed him. He claims that this lineage of temple service dates back to at least the 11th century, when the great acarya, Ramanuja, in reorganizing temple activities, appointed his ancestors to these duties; or, perhaps, confirmed them in duties they were already performing.

Srinivasa-ayya is the elder-leader of a distinctive community (twelve families) of servants to the Srirangam temple known as Sattada Srivaisnavas - a community that gains its livelihood from flower trade, the sale of prasada and a share of temple income. Sattada/cattata (masc. noun, sattadavan), from Tamil cattu "to wear," means "not wearing" and it is generally agreed that what is implied is not wearing the sacred thread (Skt. yajnopavita; Tam. punul) or the top-knot (sikha). Srirangam Sattadas do not wear the thread, but some have the top-knot and Srinivasa noted that, while he does not, his father used to wear the top-knot. The Sattadas are otherwise known as "Koyil [Temple]-Srivaisnavas," the term being understood to mean, according to Srinivasa, brahmin Srivaisnavas who have given up Vedic rites in order to give their full attention to temple service. Indeed, the lifestyle of the Srirangam Sattadas - diet, dress, household appointments, marriage considerations, etc. - is strongly similar to that of Tenkalai brahmin Srivaisnavas; unlike the latter, they do not perform certain Vedic rites and they recite portions of the Nalayira Divya Prabandham instead of Vedic mantras in their daily pujas and rites of the life-cycle (samskara). The five-fold rite of initiation (panca-samskara diksa) authorized by the Panca-ratragamas and undertaken by all Srivaisnavas is the upanayana for Sattadas.(3) Srirangam Sattadas receive initiation from Koyil Annan, a Srirangam acarya belonging to the Kantatai family, which claims descent from Mutaliyantan, a disciple of Ramanuja. This arrangement is recent, however; up to fifteen years ago, Sattada initiations were performed by the head (mathadhipati) of the Kantatai Ramanuja Mutt(4) at Srirangam, which belongs to the Sattada tradition. As we shall see, this mutt was founded by a Sattada disciple of a Kantatai acarya, in the fifteenth century. The head of this mutt, the last one of which was Srinivasa's uncle, is a renunciate bearing the title Ekangi Swami. According to Srinivasa, the candidate for this office is elected such by other Sattadas and is inducted into samnyasa by the head (titled, jiyar) of the Sriranga Narayana Mutt.(5)

The Srirangam Sattadas are not a unique phenomenon; there are Sattada Srivaisnavas throughout Tamilnadu, Karnataka and Andhra Pradesh, some of them serving large temples in a manner similar to the Srirangam Sattadas, others serving as overseers (dharmakartr) and/or priests (arcaka) to small temples, and still others who once served the temple but now gain a livelihood by other means. Sattadas are sometimes referred to as dasa-nambi [Tam. tacanampi], "respected servant." The Sattadas of Andhra Pradesh and Karnataka are commonly known as "Satanis", a variant of sattada.

Another Srinivasa-ayya is the elder of twenty-two families of Sattadas at Srivilliputtur, ten of which are engaged in service to the Srirangamannar temple. In addition to his duties as herald, performing which he, like Srirangam Srinivasa-ayya, carries a silver cane and is accompanied by bearers of a large torch, Srinivasa daily prepares a leaf and straw parrot for the hand of Antal, who stands to the right of Lord Rangamannar in the sanctuary. Srivilliputtur Srinivasa also exercises "the Kelvi [kelvi] office"(6) in removing the deity's garland at the end of procession. Other Sattadas at Srivilliputtur guard the jewel-treasury and the hundi (chest for monetary offerings) and guard and maintain the deities' vehicles (vahana). Srinivasa receives food and a modest monthly stipend for his services. Those in charge of the jewel-treasury live on the income from land gifted to them by the temple. The Srivilliputtur Sattadas live near the center of the village surrounding the temple, next out from the arcakas; an indication of their relatively high status. Two of the twenty-two families at Srivilliputtur are Telugu-speaking; the other twenty, Tamil-speaking. The two groups live on opposite sides of the temple and have quite distinct roles - the Telugu Sattadas performing the relatively less prestigious duties of looking after the food-stores, lighting lamps and sealing locks at night. Recently, there has been some intermarriage between the groups.

Vanamamalai Tothadri, a Telugu Sattada whose grandfather came from Srivilliputtur, is the sole Sattada servant at the Vanamamalai temple, Nanguneri, the headquarters of the Vanamamalai Mutt. He performs essentially the same services as the above mentioned Srinivasas, in addition, enjoying the privilege of singing praises to Nammalvar after the Iyal Kosti [Gosthi](7) has concluded. On special occasions, such as Vaikuntha Ekadasi,(8) he is addressed as "Rayar Ramanuja Dasar"; rayar(9) is a royal title in use during Vijayanagar rule and revealing of the fact that this Sattada's ancestors were agents of the crown.

The brothers Devapiran and Srinivasan Sattadavar serve at the Adhi Nadha Perumal temple, Alwar Tirunagari, performing the same duties as Vanamamalai Tothadri and, in addition, enjoying the status of consultants on temple affairs. They receive a regular stipend and are honored each year at the conclusion of Vaikuntha Ekadasi. The elder brother wears the top-knot. Chakrappani Dharmakarttar is one of two Sattadas serving the Tirukostiyur temple.(10) He provides flowers for puja and keeps account of the temple-stores. His ceremonial name is "Bhattar Piran Dasan."(11) The Tirukostiyur Sattadas-three families-intermarry with the Sattadas of Srivilliputtur, Nanguneri, and Alwar Tirunagari.

A. C. Narasimha is the elder of two Telugu-speaking families of Sattadas serving the Sriperumbudur temple, providing flower garlands and guarding the image (tirumeni-kaval, "divine-body protection") and jewels. Narasimha wears the thread; his father before him wore both thread and sikha. He reports that in his community the upanayana is performed with songs of the Alvars rather than Vedic mantras.

Most of the Sattadas who are engaged in temple service serve as arcakas or as overseers (dharmakartr) in small village temples or the less-prominent city temples. Often, the two functions are...