Satani (caste)

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Satani
ReligionsHinduism
CountryIndia
Populated statesAndhra Pradesh, Karnataka, Tamil Nadu and Telangana
RegionSouth India

Satani (Telugu: సాతాని) is a caste who render temple services in the states of Andhra Pradesh, Karnataka, Tamil Nadu and Telangana in India.[1][2][3] Traditionally, they have rendered a variety of services in the Sri Vaishnava temples as supervisors and purohits of minor temples, guardians of temple properties, herald, singers and torch-bearers at festivals and providers of umbrellas, flower garlands and namam clay.[1] They have claimed Brahmin status, although this has been contested by Brahmins.[4][5][6]

Origin/History[]

The name 'Satani' is supposed to be a corruption of 'chyatani' or 'chyati' which means "acting according to prescribed rites".[7] Satani is also said to be the shortened form of Saththadavan, meaning the uncovered man or the one who does not wear. They are prohibited from covering three different parts of their bodies, viz., the head with Sikha, the body with the sacred thread, and the waist with the customary strip of cloth.[8] In their social and religious customs, the Satani community is associated with the Tenkalai movement[5] of Sri Vaishnava faith propounded by Ramanuja and have a long history from the time of Ramanuja and Guru-lineages and literature dating, from, at least the 15th century. They follow the egalitarian anti-caste Alvars/Bhagavata Vaishnavism formalized by Pillai Lokacharya and Manavala Mamunigal. Many follow a lifestyle (diet, dress, household appointments, and marriage considerations) that are strongly similar to that of the Tenkalai Iyengars.[1] Their names have the honorary suffix Ayyangar, the title acharya, swamy, [7] alwar, alvar, iah, iyya[9] and the ayya honorific. They give special honor to the servants and insignia of Vishnu; considering themselves "servants of the servants" (Dasanudasa) of the lord and revere Hanuman, Garuda, Chakra, Panchajanya and Naamam. Above all, they honour the Alvars, especially Nammalvar, and recite the Alvar's hymns for domestic rituals. Most have received their initiation (Panca-samskara) from the Koil Annan Acharya lineage of Kantatai Ramauja mutt at Srirangam, Vanamamalai Mutt at Nanguneri and Paravastu Mutt at Tirupati.[1]

Their origin is shrouded in mystery. According to Sri Vaishnava Siddhanta Dipika, their guru lineage is from Nammalvar to Ramanuja to Manavala Mamunigal to Srimat Paravastu Kantopayantru Munindra Jiyar who firmly established their order. They were Vadama brahmins who accepted the Divya Prabandham and stood in the ancient Parama Ekanta tradition of those who have renounced all associations. Ramanuja assigned Satanis to teach the Tamil Vedas to non-brahmins and to take care of the worship of the lord in shrines and temples. Hence, the term 'Satani' arose as a battle for temple control between vaidika and non-vaidika traditions.[1] Other sources indicate that they are descendants of mixed origin of both brahmins and non-brahmin castes while some other sources indicate that they were shudra non-brahmins only since they do not wear the sacred thread.[7] However, according to Sri Vaishnava Siddhanta Dipika, only brahmins were called Satani. Sri Vaishnavas of other shudra origin were called Namadhari.[1]

At Srirangam, they were called Sattadamundalis, and at Tirupati, they were called Sattada Ekaki Srivaishnavas.[10] The endogamous sub-division of Satani are Ekakshari, Chathurakshari, Asthakshri, and Kulasekara. The Ekakshari (one syllable) hope to get salvation by reciting the one mystic syllable "Om", the Chathurakshari believe in the religious efficacy of the four syllables "Ra-ma-nu-jah", the Asthakshri hold that the recitation of the eight syllables "Om-na-mo-na-ra-ya-na-ya" will secure the eternal bliss and the Kulasekara claim to be the descendants of the Vaishnava saint Kulasekara Alwar.[7] The different sub-sects are Khadri Vaishnavas, Natacharmurti, Prathama Vaishnava, Sameraya, Sattadhava, Telugu Satani, and Venkadapuradavaru.[11] They are known by various different names like Chatani, Ayyawar, Vira Vaishnava, Vighas, Vishnu archaka,[7] Chatali, [11] Sathata aiyyar, Satanaiah, Satanee, Chattadi Sathtavar, Sattadavar purohitar, Dasa-Nambi, and Sattada/Chattada/Sathatha Sri Vaishnavas.[9] But, these names seem to have irritated them and they took pains to cast them off and preferred to be called as Prathama Vaishnava (First/Original Vaishnava) or Nambi Venkatapura Vaishnavas, latter name associating them with Tirupati and Venkatapura Sri Vaishnavas at Melkote, a brahmin community. They are also known as Koyil (temple) Sri Vaishnavas as they are Sri Vaishnava brahmins who have given up Vedic rites in order to give their full attention to temple service.[1]

From the eleventh through the sixteenth centuries, Satanis enjoyed a supervisory status in many of the most important Sri Vaishnava temples at Srirangam, Kanchipuram, Tirumala-Tirupati, and Melkote.[1] In the sixteenth century during Saluva Narasimha Deva Raya's time, they were attached to Kandadai Ramanuja Ayyangar, a powerful acharyapurusha whose influence extended to the different temple centers and controlled the feeding houses or Ramanujakutam at Venkateswara Temple, Tirumala. They enjoyed numerous privileges and made donations in the name of their preceptor. Nevertheless, in the later period, when the influence of Kandadai was diminished, the Satanis do not appear to have enjoyed the same status.[12]

Present day[]

Satanis enjoyed a greater status in Sri Vaishnava temples in the times past than they do today. In the course of time, given the weight of vaidika traditions and the slackening of Vijayanagara Empire patronage, Satanis who were never considered the equal of vaidika brahmins lost ground. However, they protected themselves from total annihilation by becoming a caste along with all the others, albeit relatively prestigious. The number of temples served by them has significantly declined in recent times. Their population in Srirangam was much larger in the past as some have left to serve other temples and some have sought a livelihood outside of temple service.[1] Till the 16th century, Satanis had a significant share in the temple authorities, however, it was almost erased from the delineation of the past when histories for Sri Vaishnavas were written. Hence, the identity of a Sri Vaishnava in the late nineteenth and twentieth century in the public domain meant essentially being brahmana adhering to the reverential lineage of the Alvars and acharyas till Ramanuja.[12]

Privileges have been eroded as they used to recite alongside Sri Vaishnava brahmins at Iyal Gosti at Srirangam up to 1942 when the privilege was cut off by legal action. In a few major temples, Satanis receive prasada ahead of other brahmins. They also receive high honors on special occasions such as Vaikuntha Ekadashi at major temples.[1] In the 1931 Census Report for Mysore stated that "the request that the name Satani to be changed to Sattada Sri Vaishnava could not be accepted because Sri Vaishnava is the name of a distinctive group of Brahmins and Satani community is not generally treated as a Brahmin community. The adoption of the new name could be misleading."[6] They are currently included in the Other Backward Classes (OBC) list by the state governments of Andhra Pradesh and Telangana.[13][14]

Notable people[]

See also[]

References[]

  1. ^ a b c d e f g h i j Lester, Robert C. (1 January 1994). "The Sattada Srivaisnavas". The Journal of the American Oriental Society. JSTOR 604951.
  2. ^ Susheela, T. (2001). A Comparative Study of Culture in Telugu, Punjabi & Hindi Proverbs. Publication Bureau, Punjabi University. p. 28. ISBN 978-81-7380-416-8.
  3. ^ Telugu-English Dictionary. Public Instruction Press. 1862.
  4. ^ Apparao, Gurujada Venkata; Rao, Velcheru Narayana (2007). Girls for Sale: A Play from Colonial India. Indiana University Press. p. 4. ISBN 978-0-253-34899-9.
  5. ^ a b Oddie, Geoffrey A. (2013) [1991]. Hindu and Christian in South-East India. Routledge. p. 95. ISBN 978-1-13677-377-8.
  6. ^ a b Bairy, Ramesh (2013). Being Brahmin, Being Modern: Exploring the Lives of Caste Today. Routledge. pp. 167–168. ISBN 978-1-13619-819-9.
  7. ^ a b c d e Hassan, Syed Siraj ul (1989). The Castes and Tribes of H.E.H. the Nizam's Dominions. Asian Educational Services. p. 586. ISBN 978-81-206-0488-9.
  8. ^ Thurston, Edgar (1909). Castes and Tribes of Southern India Volume 6. Government Press.
  9. ^ a b Singh, Kumar Suresh (2001). People of India. Anthropological Survey of India. p. 267. ISBN 978-81-85938-88-2.
  10. ^ Stein, Burton (1968). "Social Mobility and Medieval South Indian Hindu Sects". Social Mobility and the Caste System in India: An Interdisciplinary Symposium (Paris): 78–94.
  11. ^ a b Rao, H. V. Nanjundayya (1934). The Mysore Tribes and Castes Volume 4. Mysore: Mysore Government Press. p. 586.
  12. ^ a b Dutta, Ranjeeta (2015). "Reading Community Identities and Traditions: The History and Representation of the Shrivaishnavas of South India". Studies in Humanities and Social Sciences. 18 (1–2): 141–68. S2CID 161734042.
  13. ^ "Central List of OBCs for the State of Andhra Pradesh" (PDF).
  14. ^ "Backward Classes Castes/ Communities in the State of Telangana" (PDF).
  15. ^ "చిన్నయ సూరి – గిడుగు రామమూర్తి 2 – ఈమాట". Retrieved 20 October 2020.
  16. ^ "ఆంధ్ర రచయితలు/పరవస్తు చిన్నయసూరి - వికీసోర్స్". te.wikisource.org. Retrieved 20 October 2020.
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