of Sankardev. The followers of this sect called themselves Damodariyas (meaning: followers of Damodaradeva) and the satradhikar was chosen from a Brahmin family. It had close relationship with the Koches and the Koch king Nara Narayan was initiated into the Vaishnava order by Damodaradeva. Auniati satra, Dakhinpat Satra, Garamur satra and Kurawabahi satra became the most influential of the Brahmasamhati and received royal patronage from the Ahom kings. Caturbhuja Thakur, one of the grandson of Sankardev headed the Purusasamhati. This samhati practiced the original features of Sankardev teachings and therefore considered to be the main sect. The head priest was chosen either from a Kayastha or a Brahmin family. The term purusa is claimed to be derived from the honorific title Mahapurusa, usually applied to Sankardev. Bardowa satra founded by Sankardev remained the most popular satra of the Purusasamhati. The next samhati, the Nikasamhati was established by Mathuradasa and Padma Ata, both of whom were disciples of Madhavdeva. It strictly conformed to the teaching of Madhavdeva and being a purist group placed more important on ascentism, Kamalabari Satra, Barpeta Satra and Madhupur Satra are the three centers of this samhati. The last of the samhati, the Kalasamhati concerned with the tribal and lowercaste societies, represented the offshoots of six sudra satra and six brahmana satra formed by Gopala Ata and his followers during the late 16th and early 17th centuries. The Mayamara satra and Dihing Satra, the two most important of the sudra satras admitted various local tribes into its fold — Kacharis, Kaibartas, Chutiyas, Morans, Ahoms etc. The Mayamara satra formed by Aniruddhadev (a disciple of Gopala Ata) later became the most prominent among the six sudra satra of the Kalasamhati and revolted against Ahom kingdom during the latter part of the 18th century. The first three samhati —Brahmasamhati, Purusasamhati, Nikasamhati brought back the caste rules and Brahmanical rituals, while the Kalasamhati rejected caste rules and idol worship in its entirety. The Ahom kingdom initially resisted the ingress of religious preceptors it finally endorsed the Satras, enabling them to establish themselves on sound economics, make themselves attractive to the lay people, and spread the Ekasarana religion. The 17th century saw the rapid growth of the Eksarana Dharma in upper Assam and Majuli became a focal point of Satra tradition and authority. The number of Satras grew during this period, 125 Satras built in the 17th century and 85 Satras