The Potency of Sripada Maharaj Made the World’s Relogion Leader Chant Hare KRishna

A Report By Jaganmohini devi dasi

Dear well-wishers of H. H. Bhaktisvarupa Damodara Swami

Hare Krishna!

Today URI(United Religious Initiatives) top leaders and representatives from their different cooperation circles have assembled at ISKCON Mayapur to hold its Global assembly from Nov. 30th to Dec. 5th in honor of H. H. Bhaktisvarupa Damodara Swami who was one of the founding member of URI.

(FYI, URI is one of the largest global interfaith organizations in the world, with over 400 cooperation circles(CC) and more than 200 affiliates located in seven geographic regions of the world. URI has grown from a vision to a global organization active in over 60 countries with the involvement of over 1,000,000 people annually. It has created an unprecedented global network of interfaith cooperation, launched countless successful projects around the world and become the recognized and respected leader in grassroots interfaith group. Their governing board is a Global Council of 29 members from 18 countries.)

At this juncture when this huge organization is paying tribute to H. H. Bhaktisvarupa Damodara Swami we are reminded of an affectionate remark and an instruction by Srila Prabhupada to H. H. Bhaktisvarupa Damodara Swami. They are: In one morning walk Srila Prabhupada had lovingly remarked, “.. so if I would not have students like you, they would have taken me as a crazy man..”

In one letter he wrote, “…appeal yourself to the high class of men not the mass. Mass, too, we do not eliminate anyone, but if the best men are there to run on things, mass will follow later.’

Prior to their interaction with H. H. Bhaktisvarupa Damodara Swami several leaders of different faith were not aware about Srila Prabhupada’s contribution to humanity and nor were they aware about ISKCON’s mission or Srila Prabhupada. In fact few didn’t think of this mission positively.

Today by H. H. Bhaktisvarupa Damodara Swami’s mercy the URI leaders are receiving highest devotional nectar at Sri Mayapur Dham. Many are also visiting India first time. They are associating with Sri Chaitanya Mahaprabhu and His associates, Srila Prabhupada and several Gaudiya Vaishnavas. Plus they will get a glimpse of Manipur Vaishnava culture on Dec. 4th when the Deities Sri Sri Radha Madhava along with ashtasakis will be dressed in Manipuri outfit for the first time and in the evening the ranganiketan group will be performing Rasalila in the temple.

Also after they heard about H. H. Jayapataka Swami’s hospitalization, they included maharaj in their daily morning prayers. This is a rare situation that prayers are being offered in all religions for maharaj’s quick recovery. One can imagine how potent will be such prayers.

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I urge all members of URI’s global community to include Jayapataka Swami and the ISKCON community in your prayers and meditation.

Their love for H. H. Bhaktisvarupa Damodara Swami was unconditional. This has been plainly exhibited by accepting to hold URI global Assembly without second thoughts at ISKCON, Mayapur and without any condition or verification. It is amazing that in the physical absence of H. H. Bhaktisvarupa Damodara Swami they have taken his instruction so seriously. Without any formal training or introduction to rules and regulation they have decided to abide by all Dham rules, plus greet the pilgrims with “Hare Krishna”, only to honor H. H. Bhaktisvarupa Damodara Swami. Undoubtedly today the entire URI community(leaders and members) gathered at Mayapur are receiving unlimited blessings from the most munificent incarnation of Lord only because of their love towards H. H. Bhaktisvarupa Damodara Swami.

What attracted the top leaders from religious organizations or from scientific community or any statesman to H. H. Bhaktisvarupa Damodara Swami?

We get the answers from their tributes itself which I share below:
(Due to lack of space we are presenting here only selected tributes’ excerpts)

William E. Swing, the Bishop of Episcopal Diocese of California and founder of URI had expressed about H. H. Bhaktisvarupa Damodara Swami few years ago, “Abundant thanks to God for the birth of Dr. T. D. Singh.. a great man of peace, Dr. T. D. Singh. He has been a gift to many people in this world….. The URI recognizes you as a dear friend and as a pioneer in bringing people of faiths together to pursue peace among religions”.

From Rev. C. Charles P. Gibbs, the Executive Director of URI, “…His gracious, joyous and humble spirit, his deep reverence for God, his keen intellect, his compassionate commitment, his gracious hospitality and his ready laugh are an inspiration and are incomparable gifts to any interfaith effort for peace justice and healing. ..….In particular Dr. T. D. Singh had been an extraordinary gift to URI….It has been a privilege to work side by side with Dr. T. D. Singh, to travel with him, to share visions of the possible and to join hands to make those visions real. But perhaps the greatest privilege has been to sit with him in stillness in the presence of the sacred evoked so purely in his beautiful chanting.”

From Father Maximilian Mizzi, OFM Conv. Delegate General for Ecumenism and Inter-religious Dialogue, Assisi, Italy, “…Dr. Singh is a man with great human qualities, which stem from a great heart. He is a man of deep understanding, compassion, humility, love and spirituality. It doesn’t take long for Dr. Singh to understand the human qualities of a person with whom he comes in contact. Compassion and love in Dr. Singh go beyond the barriers of race and religious background. Because of his respect for every human person, Dr. Singh doesn’t make any distinction between rich and poor, a VIP and the man in the street. He treats every single person with the same respect and love….”

From Ven. Jinwol Lee, Zen Master(Korean Buddhism), “I appreciate the personality and character of Dr. Singh as a good Hindu Acharaya and interfaith educator. He always looks compassionate and humble. I believe that his friendship with various religionists could be a model for promoting peace and love among diverse people of the world. I welcome his efforts to promote inter-religious cooperation and education for peace and harmony in the society of India and the world. I would like to support his valuable ideas and works, including cooperation among religions, spirituality, ethics and science for a better world.”

With regard to preaching among scientific community, Srila Prabhupada had told H. H. Bhaktisvarupa Damodara Swami, “…if you make one scientist Krishna Conscious that would please me…”

Tributes from Noble Laureates of Physics and Chemistry:

From Charles H. Townes, a NL in Physics: “Dr. Singh’s contributions to the understanding of religion and the relation between science and religion have been important and will have a long standing influence.”

From Richard R. Ernst, NL in Chemistry: “Dr. T. D. Singh represents for me a perfect role model how citizens and in particular academics should think, feel and behave. He has been building bridges between groups of society and between different schools of thought. He has bridged the gaps between science and philosophy. He showed to us what true humanness is; he showed to us what wisdom and compassion really mean. Let us keep his spirit alive, let’s not forget him as a role model and improve our own being.”

And within our society recently on Nov. 18th 2008, the Bhaktivedanta Hospital congregation disciples of H. H. Radhanath Swami paid an exceptional tribute to H. H. Bhaktisvarupa Damodara Swami. They staged a drama called “Bhagyachandra”. The drama was based on the Manipur king who was a pure devotee of Lord Krishna. As part of the play few glimpses of H. H. Bhaktisvarupa Damodara Swami’s life was also covered. The drama was well choreographed and artistes deserved full compliments.

When I visited the hospital for my scheduled check up, I decided to meet few congregation who acted in the play to thank them in full appreciation. I asked them what made them stage this drama. One of them said, it seems in the past they had never thought of offering such tribute to others but this drama they felt would please H. H. Radhanath Swami, hence they decided to stage. I asked them how? They replied that the hospital was established as tribute to H. H. Bhaktisvarupa Damodara Swami, since several founding congregation of the hospital were inspired by maharaj on intellectual preaching after 1986 world congress at Mumbai. The main director of this play(who also played the part of H. H. Bhaktisvarupa Damodara Swami) H. G. Dwarakadish prabhu a doctor by profession and few more doctors had accepted H. H. Bhaktisvarupa Damodara Swami as their shiksha guru since 1986 conference. Further they added that H. H. Radhanath Swami would regularly glorify H. H. Bhaktisvarupa Damodara Swami ever since his departure. They said, “Although maharaj was dear to many of his godbrothers but H. H. Bhaktisvarupa Damodara Swami was most dear to maharaj.”

Indeed H. H. Radhanath Swami was extremely pleased. I saw the love flowing from H. H. Radhanath Swami’s heart when he expressed sweet glories about H. H. Bhaktisvarupa Damodara Swami. After the drama, maharaj invited few of us(disciples of H. H. Bhaktisvarupa Damodara Swami who had come to watch the play)to the green room to meet the stage artistes. At that time maharaj said, “….Everyone glorifies Srila Prabhupada…Glorifying Srila Prabhupada means glorifying his beloved disciple. Bhaktisvarupa Damodara was the most beloved disciple of Srila Prabhupada, most lovable disciple of Srila Prabhupada, by glorifying Bhaktisvarupa Damodara maharaj, Srila Prabhupada will be pleased…..” This is the best tribute a disciple of H. H. Bhaktisvarupa Damodara Swami can relish that too from a pure devote like H. H. Radhanath Swami.

Reflecting on several category of tributes, I was wondering what made H. H. Bhaktisvarupa Damodara Swami most attractive. I had known H. H. Bhaktisvarupa Damodara Swami very closely for more than 10 years. He never promised anyone any reward or position or help of any category, still he drew all types of people towards him. Indeed he was a genuine personality carrying the Seed of God’s love as it is, as it was given to H. H. Bhaktisvarupa Damodara Swami by his spiritual master Srila Prabhupada. He never identified or advertised himself as a spiritual leader or a scientist or director or spiritual master or qualified educationist or a great devotee etc., instead he presented himself as sincere servant of Lord wanting to awaken entire humanity with love of God. The compassion in him was seen as genuine without expecting anything in return. He was always situated in his original personality as pure devotee of Lord and acted accordingly. He always waited for the sanction of his spiritual master and the Lord in taking decisions. He always depended on Lord’s will for the outcome of every step he took. He was indeed a rare combination of a perfect Saint and a perfect Scientist, still he always presented himself as an insignificant servant of Lord and of his spiritual master.

It was the seed of God’s love in unadulterated form which H. H. Bhaktisvarupa Damodara Swami carried in his clean heart that attracted several categories of people towards him. This seed was so potent and pure that nobody questioned H. H. Bhaktisvarupa Damodara Swami about his identification(which organization, spiritual group, country etc.). He didn’t adopt any formal techniques of preaching to convince people on God Consciousness. The leaders simply wanted H. H. Bhaktisvarupa Damodara Swami’s association. They heard him and accepted him without reservations. The URI Global assembly at ISKCON, Mayapur and the garland of tributes which H. H. Bhaktisvarupa Damodara Swami received in his life time is testimony to this.

Today the world, especially India is progressively becoming victim of terrorism, violence and intolerance. Intolerance is visible even among different sects of same religions; hence our techniques of preaching must be of adaptable nature, without condemn or abuse or force.

H. H. Bhaktisvarupa Damodara Swami was definitely blessed here by Srila Prabhupada; as a result he excelled in the method of approach, without compromising his conviction about Lord, he managed to win the hearts of every category of people he met. H. H. Bhaktisvarupa Damodara Swami perfectly applied the realization of three phases of Absolute Truth in his dealings. He blessed several Nobel Laureates with the pavitra of Lord Nrsimhadev convincing them that it is sign of good luck. Not everywhere we can carry prasadam, since those who don’t believe in Deity worship might not respond. Appropriate techniques of preaching are necessary today to push the mission forward. We definitely need three things one is devotional maturity, obedience to one’s spiritual master and blessings of saints.

On this auspicious occasion of H. H. Bhaktisvarupa Damodara Swami’s 71st vyasa-puja, let us seek his blessings and guidance on how to receive and fix this seed of God’s love in our heart and subsequently plant it in other’s heart whom we get in touch.

H. H. Bhaktisvarupa Damodara Swami Srila Sripada maharaj ki Jai. Srila Prabhupada ki Jai.

Nobel Laureate Prof. Richard Ernst to Lecture on Science and Spirituality

Dear Friends,

Greetings of New Year from the Bhaktivedanta Institute.

We are sure that each one of you must have lot of plans for this new year. We hope and pray that all your wonderful activities be successful by the blessings of the Supreme Lord.

We, from Bhaktivedanta Institute, have declared year 2012 as the year of Science and Spirituality. Year 2012 marks the 75^th Birth Anniversary of Bhaktivedanta Institute’s Founder Director Dr. T. D. Singh (His Holiness Bhaktisvarupa Damodara Swami). As a part of these celebrations, the institute will organize various events including conferences and symposia in India and around the world throughout the year of 2012. You are most welcome to participate in these events wherever possible and we also request you to organize some event or activity on science and spirituality in your locality so as to join us in this global endeavor to help humanity through the interface of modern scientific temperament with our precious spiritual wisdom.  

These events are being flagged off from the holy land of Odisha. Prof. Richard Ernst, Nobel Laureate in Chemistry from Zurich, Switzerland will deliver Dr. T. D. Singh Memorial Lecture on “Science and Spirituality: The View of a Western Scientist” at Utkal University, Odisha, on Jan 5, 2011 at 11 am. Sri Gajapati Maharaja Dibyasingha Deb, the Honorable King of Jagannath Puri and His Holiness Subhag Swami are the respected Guests of Honor for this unique lecture. For those of you who are nearby, we request your kind presence in this event and others are invited to join us in spirit.  (For further details, please contact Tusar Das, (0) 94370-16820). The invitation card is also attached herewith for your kind reference.

With best wishes for the New Year,

Yours sincerely,

Bhaktivedanta Institute

RC/8, Raghunathpur, Manasi Manjil Building, VIP Road, Kolkata 700 059, India
Tel: 033-2500-9018, 6091; email: bi(AT)binstitute.org
www.binstitute.org

Hare Krishna

5^th Tirobhava Mahotsava

H.H.Srila Sripada Bhaktisvarupa Damodara Swami Maharaj

Sri Gopalji Mandir , Radhakund, U.P. India

Request for sponsorship

Dear Maharajas, devotees, friends and well-wishers,

We offer our most humble and sincere dandavat pranam. All glories to Srila Sripada and Srila Prabhupada. All glories to Sri Gopalji, Radhakund-Shyamakund and Giri Govardhan.

Dear devotees, friends and well-wishers, we humbly request to support for the celebration of our beloved Gurumaharaja Srila Sripada Bhaktisvarupa Damodara Swami Maharaja’s 5^th Tirobhava (disappearance day) Mahotshava from the 5^th to 7^th of October 2011 here in Srila Sripada’s Suddha Sri Samadhi Mandir at Sri Gopalji Mandir in Sridham Radhakund. UP. INDIA by contributing best possible way one can extend.

We are simply learning to organize this auspicious event to please our beloved Srila Gurudeva but it is not possible to celebrate without your physical and moral supports, advices and monetary assistants.

Due to inflation especially in India, in all respects general commodities are above 8% increased compared to last year. Please contribute either fully or partially of the following list which is given with estimated budget:

Wednesday 5^th October 2011:

1.108 Brijbasi brahman Bhojan Seva with dhakshin at Sri Gopalji Mandir, Radhakund – Sponsored

2. For around 1200 devotees feast at Sri Krishna Balaram Mandir, ISKCON Vrindavan –Rs. 100,000/-.

Thursday 6^th October (Vijayadasami)-Tirobhava Mahotsava: 

3. Prasadam Seva for around 1500 devotees at Sri Gopalji mandir, Radhakund    – Rs.130,000/-.

Friday 7^th October:

4. Feast for all devotees at Sri Gopalji mandir, Radhakund  -  sponsored.

5. Floral decoration cost for both Gopalji Mandir, Radhakund and Krishna Balaram Mandir,

    Vrindaban on 6^th October- Rs.35,000/-. 

6. Lighting and Sound – Rs.20,000/-.        

7. Tent and decoration – Rs.45,000/-.

8. Two way Bus transport for  two days festival between Radhakund and Vrindavan – Rs. 20,000/-.

9. Cultural programs for two evenings –   Sponsored.

10. Some amount for ongoing preparatory renovation works.

Yours in the service of Sri guru and Gauranga,

Disciples and followers of H.H. Srila Sripada Bhaktisvarupa Damodara Swami Maharaja

( re presented by Sukadeva Das)

Parikrama Marg, Sri Gopalji Mandir Radhakund. UP. India

Contribution may be made either (domestic) by bank transfer: SBI Bank A/c. no 11717058162 Bhakti Swarup Damodar Swami

Or (Overseas) by Western Union to Sukadeva Das, Sri Gopalji Mandir, Radha kund UP. India

Note: Any changes or sponsored item(s) will be updated regularly. If there is any advices, suggestions or comment are most welcome.

–
Sri Gopalji Mandir &
Srila Sripada Samadhi Mandir
Parikrama Marg, Radhakund-281504
Tel.+91 565 296 0021
Mob. +91 9897430910

–
Sri Gopalji Mandir &
Srila Sripada Samadhi Mandir
Parikrama Marg, Radhakund-281504
Tel.+91 565 296 0021
Mob. +91 9897430910

planetary motion and Newton pondered about the laws of gravity to 20th

century quantum mechanics and modern incomprehensible string theories and dark matter, humanity has traveled a long way in its journey to decipher the world we find ourselves in and the reality of this universe. However, the

advancements in natural sciences are themselves evident of the fact that every step of our new discovery reveals further layer of new questions and mysteries before us. How far our advancements in natural sciences can take us in our search for the Ultimate Reality? Is God still relevant in today’s world of cutting-age info, bio and nano technologies? The present talk will highlight some of these thoughts briefly from scientific and Vedantic perspectives.

this talk will be presented in the UNUD international seminar on Science and Spirituality

Jadi dengan kata lain dalam mengembangkan Sains dan Teknologi perlu sebuah tuntunan etis dari jalan Spirituality, karena tak cukup mengandalkan rational thinking, seperti yang ditambahkan oleh Peraih Nobel jenius ini, “I am convinced that by purely rational thinking, based on the value-free laws of science, we cannot find ultimate solutions and we cannot create a lasting global order that prevents violents conficts.”

Olehkarena itu, sebagai usahan untuk memahami makna (values) yang lebih mendalam hubungan antara Science dan Spirituality, maka UNUD berkerja sama dengan YIBI mengadakan International Seminar on Science and Spirituality, dengan mengambil tema:

“Values of Science And Spiritual in 21st Century “

Pada : 3 September 2011

Gedung FK UNUD Jalan PB SUDIRMAN, Denpasar,

Dengan aneka TOPIK menarik:

—Titik Temu antara Science dan Spirituality

—Makna dan Misteri kehidupan Manusia

—Misteri Ruang dan Waktu

—Misteri Kesadaran (Conciousness)

—Meditasi dan Penyembuhan

—Relevansi Bhagavad gita dalam pengobatan modern

—Medhicotheology

—God and Science

Banyak Hal yang akan dijawab dalam seminar ini dengan menggunakan pendekatan gabungan (Synthesis) Science and Spirituality:

— Apa itu “Waktu” ?

— Apakah Time Travel itu mungkin?

— Bisakah kita kembali ke masa lalu?

— Apa itu “Kesadaran” ?

— Cukupkah hanya dengan Science (misal: Fisika Kuantum) untuk menguak misteri “Kesadaran”?

— Adakah Hubungan Meditasi dgn Penyembuhan?

— Apa Kaitan Doa, Spirituality dengan Kesehatan?

— Adakah Landasan Ilmiah untuk mengakui keberadaan Tuhan ?

— Bisakah Ajaran Spiritual disajikan dengan Bahasa Ilmiah?

Tunggu apa lagi makanya buruan daftar:

Investasi Cuma Rp 150.000

Pelajar dan Mahasiswa (diskon 50 %)

Tiket dapat dibeli di Gramedia Denpasar

Atau hubungi:

Suastawa : 08980717379

Gung De: 081916101691

made_wardhana@yahoo.com

dvibhuja.bsds@gmail.com

Present:  

Seminar Internasional

“Values of Science And

Spiritual in 21st Century

Pada : 3 September 2011

Gedung FK UNUD

Jalan PB SUDIRMAN, Denpasar,

Dengan aneka TOPIK menarik:

—Titik Temu antara Science dan Spirituality

—Makna dan Misteri kehidupan Manusia

—Misteri Ruang dan Waktu

—Misteri Kesadaran (Conciousness)

—Meditasi dan Penyembuhan

—Relevansi Bhagavad gita dalam pengobatan modern

—Medhicotheology

—God and Science

Banyak Hal yang belum mampu dijawab oleh Science:

—  Apa itu “Waktu” ?

— Apakah Time Travel itu mungkin?

— Bisakah kita kembali ke masa lalu?

— Apa itu “Kesadaran” ?

— Cukupkah hanya dengan Science (misal: Fisika Kuantum) untuk menguak misteri “Kesadaran”?

— Adakah Hubungan Meditasi dgn Penyembuhan?

— Apa Kaitan Doa, Spirituality dengan Kesehatan?

— Adakah Landasan Ilmiah untuk mengakui keberadaan Tuhan ?

— Bisakah Ajaran Spiritual disajikan dengan Bahasa Ilmiah??

Mau tahu jawabannya??

Datangkah ke Seminar Internasional ini:

Investasi Cuma Rp 150.000

Pelajar dan Mahasiswa (diskon 50 %)

Tiket dapat dibeli i Gramedia Denpasar

Atau hubungi:

Suastawa : 08980717379

Gung De: 081916101691

made_wardhana@yahoo.com

dvibhuja.bsds@gmail.com

Science dan Spirituality

untuk

sebuah Masyarakat yang lebih Harmonis dan Damai

by DR. T.D. Singh, Ph.D

Pendiri Yayasan Institut Bhaktivedanta Indonesia (YIBI)

“Emosi yang paling mendasar dan indah yang dapat kita rasakan/alami adalah sensasi-sensasi sesuatu yang bersifat mistik.”

                                                                                                        —Albert Einstein

If somehow we can bring together the idea of openness present in science with religious thinking that has ideas of love and peace at its base, maybe that is the way.

Jika entah bagaimana, kita mampu menggabungkan ide ‘keterbukaan’ yang ada dalam ‘Science’ dengan ide ‘love and peace’ yang merupakan dasar pemahaman relijius, mungkin ini adalah jalan yang lebih baik (untuk pengetahuan yang lebih lengkap-ed).

–William D. Phillips (Peraih Nobel Fisika)

“Individu-individu yang bijak dapat melihat campuran sempurna antara sains dan spiritualitas di dalam laboratorium raksasa alam semesta ini.”

– T.D. Singh

Kontribusi utama Spirituality (jalan kerohanian) adalah mengakui bahwa Tuhan merupakan fondasi segala realitas yang ada. Tuhan menciptakan objek yang bergerak maupun yang tidak bergerak dengan tujuan rohani. Dan demikianlah objek-objek yang bergerak (para makhluk hidup-ed) bukanlah sekedar produk reaksi-reaksi kimia molekuler kompleks belaka, melainkan, makhluk hidup merupakan sebuah kombinasi antara matter (partikel material)–yang tak bergerak dan partikel spiritual (spiriton, atau atman dalam bahasa sansekerta)–entitas hidup yang kekal. Dengan kata lain, partikel fundamental matter tidak bisa berubah menjadi spiriton (entitas hidup) maupun berevolusi perlahan-lahan menjadi spiriton (partikel spiritual atau kehidupan itu sendiri). Matter dan Spiriton adalah berbeda dan merupakan entitas yang terpisah. Tetapi pada waktu penciptaan alam material ini, spiriton (atma) ini berinteraksi dengan partikel-partikel material, atom dan molekul. Dengan rencana dan hukum Tuhan membentuk entitas bergerak yang disebut para makhluk hidup. Interaksi ini diuraikan di dalam literatur-literatur Veda dan Vedanta India.

Atom dan molekul awalnya tidak memiliki makna ‘meaning or values’. Bagaimanapun juga, atom-atom dan molekul ini akan memiliki makna, ketika berhubungan dengan sang daya hidup, sang entitas spiritual ‘spiriton’. Sebagai contoh, selembar kertas, yang terbuat dari selulosa, awalnya tidak memiliki nilai “Values”. Namun, ketika pemerintah memberikan nilai-nilai tertentu kepada kertas itu dalam bentuk uang, maka ia akan memiliki makna dan sangat berguna. Demikian pula halnya dengan molekul-molekul (berbagai zat) yang membentuk badan manusia ini akan memiliki makna yang luar biasa sepanjang “sang pribadi di dalam badan”—sang roh (spiriton) itu masih ada. Oleh karena itu, ketika seseorang mati, badan material tidak memiliki nilai begitu pula tanpa makna dan tujuan atom-atom dan molekul tidak memiliki nilai. Lebih lanjut kedamaian merupakan sebuah kunci yang terbuat dari makna, tujuan dan pemenuhan akan kehidupan dan tanpa kedamaian tidak akan pernah ada kebahagiaan dan nilai dalam hidup.

Kata “makna” memiliki arti yang spesial dalam setiap dialog perdamaian. Adalah sebuah persepsi yang umum bahwa pendekatan saintifik akan kehidupan bersifat reduksionisme dan materialisme. Di dalam kedua faham ini, tujuan hidup adalah semata untuk mempromosikan kemajuan ekonomi dan sosial dengan memanfaatkan pemikiran (riset) ilmiah. Dalam sudut pandang seperti ini, tujuan dan makna kehidupan manusia adalah untuk memeroleh uang sebanyak mungkin dan menikmati sebanyak mungkin tanpa mempedulikan sisi etis dan makna sejati kehidupan. Para materialis mencoba mengisi kehampaan–yang tercipta akibat pengabaian akan Tuhan dan Jalan Spiritualitas–ini dengan berbagai ideologi ciptaan mereka sendiri, seperti, Rasisme, Komunisme, Nasionalisme, dan berbagai ideologi lainnya. Di dalam peradaban Saintifik Modern dewasa ini, kita sudah melihat bahwa sebagian kelompok manusia, sedang me-materialis-kan (lebih menonjolkan sisi materialistic agama ketimbang sisi spiritual yang universal-ed) Agama mereka, yang merupakan akar pertengkaran global (termasuk kekerasan atas nama agama-ed) dewasa ini. Maka dengan makna kehidupan yang salah atau palsu seperti ini tidak akan membawa kedamaian yang permanen di dunia ini.

Solusi atau jawaban atas pertanyaan akan makna kehidupan, sesungguhnya berada pada pendekatan komplementer Sains dan Spiritualitas. Spiritual wordview atau religious worldview, di dalam bentuknya yang paling murni, mengembangkan sifat moral umat manusia dengan memahami dimensi dalam akan realitas (inner dimensions of reality), Sains, di lain pihak membantu umat manusia untuk mengertikan beberapa aspek realitas fisika. Jadi, demikianlah, ketika dipadukan bersama, dua sistem pengetahuan ini, Science dan Spirituality akan  menjadi komplementer satu sama lain. Sebagai contoh, spiritualitas atau bentuk agama paling murni membimbing masyarakat manusia dengan visi yang tepat untuk menciptakan masyarakat yang penuh makna dan adil, sedangkan sains memberikan alat dan keterampilan untuk mencapainya (tujuan agama tadi), demikianah cara menapaki jalan untuk mencapai kedamaian dunia abadi.

Menurut tradisi-tradisi spiritual dunia, alam semesta ini bukanlah sebuah produk dari ‘kebetulan yang buta’, melainkan telah diciptakan oleh Tuhan untuk memfasilitasi sebuah evolusi kesadaran bagi para makhluk hidup. Seperti halnya di sekolah-sekolah kita memiliki mainan bagi anak-anak dan buku-buku tentang advanced mathematics and arts bagi murid-murid yang sudah senior dan matang, (demikian) juga Tuhan telah menciptakan alam semesta ini, untuk memfasilitasi evolusi kesadaran bagi para makhluk hidup dari kesadaran yang lebih rendah menuju kesadaran yang lebih tinggi.

Tuhan juga menciptakan planet Bumi yang indah ini, sebuah campuran ekselen akan ‘rasa kagum’ dan ‘keindahan.’ Kecerdasan umat manusia dilengkapi dengan kemampuan untuk melihat dunia kuantum partikel-partikel fundamental yang indah dan penuh misteri. Kita dicengangkan oleh jumlah mikroorganisme yang tak terhitung jumlahnya. Semua ini adalah hadiah dari scientific enterprise. Dilain pihak, kita juga dapat menghargai keagungan ciptaan Tuhan seperti gunung-gunung tinggi, air terjun, danau-danau dan samudra luas dengan makhluk-makhluk hidupnya yang besar dan kecil yang berada didalamnya. Kita juga dapat menikmati pemandangan hutan-hutan lebat, berbagai jenis bunga-bunga harum dan banyak burung-burung yang penuh warna warni menyanyi dan bersiul ‘cooing’ di dalam suara mereka yang sangat indah dan merdu, di alam mekar yang penuh damai dan tenang, secara terus menerus mengumandangkan keagungan Yang Kuasa. Individu-individu yang bijak dapat melihat campuran sempurna antara sains dan spiritualitas di dalam laboratorium raksasa alam ini. Einstien melihat sifat-sifat alam ini dalam petualangannya pada jalan sains dan spiritual. Dia berkata, “Emosi yang paling mendasar dan indah yang dapat kita rasakan/alami adalah sensasi-sensasi sesuatu yang bersifat mistik.” Itu merupakan penabur bagi semua sains sejati. Dengan mengetahui bahwa apa yang tak ditembus bagi ikita benar-benar eksis, memanifestasikan dirinya sendiri sebagai kebijaksanaan tertinggi dan keindahan yang cemerlang yang mana dengan alat-alat kita yang tumpul, yang hanya dapat memahami misteri alam ini hanya dalam bentuknya yang paling primitif—pengetahuan ini, perasaan ini berada dalam pusat kesalehan sejati.”

Di alam ini, persediaan telah disediakan bagi semua bentuk kehidupan untuk mengangkat kesadaran mereka dari tingkat kesadaran yang lebih rendah kepada kesadaran yang lebih tinggi, lewat proses evolusi spiritual. Seperti halnya elektron tidak dapat dilihat tetapi keberadaannya dapat disimpulkan dengan berbagai gejala atau tanda-tanda, sama halnya secara material kita tidak dapat melihat Tuhan namun eksistentsiNya dapat disimpulkan dari keberadaan ciptaanNya. Tradisi-tradisi spiritual dunia mengajarkan kita tujuan, visi dan rencana Tuhan dibalik ciptaan yang luar biasa ini. Lebih lanjut tradisi-tradisi spiritual ini mengajarkan kita bagaimana bertindak agar sejalan dengan rencana kosmikNya.

Bertindak sesuai dengan pemahaman dan pengetahuan spiritual memerlukan kita untuk menginsyafi kesatuan diantara semua makhluk hidup sebagai “anak-anak Tuhan” dan menghargai bahwa Kosmos adalah satu keluarga besar. Demikianlah kita adalah anak-anakNya diikat bersama dengan ikatan persaudaraan yang erat. Seseorang dapat mengamati kecenderungan ini; banyak orang yang memiliki hewan dan burung peliharaan dan mencintai hewan peliharaan ini sebagai anggota keluarga mereka sendiri. Demikianlah spirituality melampaui segala tembok perbedaan.

Semakin kita menyadari bahwa kita semua adalah saudara dan saudari, dalam sebuah keluarga spiritual yang sama, maka secara mudah dapat kita pahami hubungan universal antara satu dengan lainnya. Jadi bagian penting dari proses perdamaian adalah menghargai dan mendukung satu sama lain meskipun berbeda budaya dan agama. Dan lagi, kultur persahabatan antara komunitas yang berbeda agama dan bangsa termasuk persahabatan antara sains dan spiritualitas akan mempercepat dan memfasilitasi lebih jauh untuk terbentukya perdamaian.

Pada titik kritis sekarang ini, ketika eksistensi umat manusia dihadapkan dengan banyak krisis, satu-satunya jalan untuk bertahan adalah merajut benang-benang pemahaman dan saling pengertian, baik antar individu, komunitas, dan antar Negara, dalam rangka membangun damai dan harmoni di atas sebuah fondasi spiritual.

Bagaimanapun juga, mengakui Tuhan sebagai sumber segala ciptaan di dalam sebuah ranah realitas rohani akan memerlukan sebuah pendekatan rasional atau semi rasional, yang masih sangat kurang (diterapkan oleh berbagai agama-ed). Karena kekurangan pemahaman yang tepat akan makna kitab-kitab suci mereka, maka banyak kelompok agama (relijius) sering dikuasai oleh fanatikisme yang berlebihan dan berbagai jenis tujuan-tujuan materialistik. Demikianlah, karena fanatikisme (yang berlebihan), satu agama sering berbenturan dengan agama yang lain sehingga membahayakan bagi kemanusiaan. Oleh karena itu, atas dasar skenario yang sering terjadi dewasa ini, maka adalah sangat penting bagi berbagai tradisi agama untuk menanamkan semangat ilmiah dan rasional.

Di lain pihak, kita semua sadar bahwa meskipun kemajuan dalam sains dan teknologi dewasa ini telah membawa keuntungan yang dahsyat bagi umat manusia, namun kemajuan Sains dan Teknologi modern ini secara terus-menerus meningkatkan masalah-masalah etis. Nilai-nilai etis ‘ethical values’ tidak mampu untuk menjaga kecepatan perkembangan sains dan teknologi yang eksplosif. Tren atau kecenderungan ini secara serius menguji umat manusia. Jadi, sangatlah penting dibutuhkan tuntunan umum etika dalam riset saintifik, yang bergantung pada kebijaksanaan spiritual yang bersifat tak lekang oleh waktu, khususnya dalam bioengineering dan bioteknologi. Sebuah pendekatan yang seimbang antara semangat saintifik dan nilai-nilai spiritual harus dijamin atau dipastikan. Walaupun telah ada berbagai usaha untuk kedamaian dunia dengan tradisi religius, komunitas sains dan perkumpulan politik, perdamaian dunia yang akan datang akan tinggal impian jika usaha kerja sama antara sains dan spiritual tidak mendapat kedudukan.

Untuk ikut mewujudkan tujuan luhur ini dan Dalam Rangka Dies Natalis Universitas Udayana yang ke 49, Universitas Udayana bekerja sama dengan Yayasan Institut Bhaktivedanta Indonesia (YIBI) sebagai pusat kajian Sains dan Spirituality, akan menyelenggarakan Seminar Internasional pada tanggal 3 September 2011, bertempat di Gedung Pascasarjana Universitas Udayana, Denpasar, Bali, Indonesia, Jalan P.B. Sudirman. Tiket terbatas. Harga tiket Cuma Rp. 150.oo (dpt dibeli di Gramedia Denpasar atau hubungi panitia:Dr. Made Wardhana, melalui email: made_wardhana@yahoo.com atau HP:  +62 85 637 045 91.Suastawa: 08980717379, Alex: 087860209229Gung De: 081916101691,  Nariata: 081999805458; Romeo: 081237592245)

Please accept my humble obeisances!
All glories to Srila Sripad Maharaja.
All glories to Srila Prabhupada.

Dear Maharaja, prabhus and matajis,

By Guru Maharaja unlimited blessing, and all of your sincere prayer, supports and efforts, finally the devotees communities at Sri Sri Radha Rasesvara Temple able to completed the Memorial House project for pleasing of Srila Sripada Bhaktisvarupa Damodara Swami Maharaja and Srila Gour Govinda Swami Maharaja with in six months (project start from Sri Nityananda Appearance day)

The inauguration for the Memorial House will held on 28 August 2011, a day before Bali Sankirtan Festival.

Your servant,
Suvikrama dasa

for more information please contact:

http://www.balisankirtanfestival.com/

http://www.youtube.com/watch?v​=UWjfvnuSnRc

Values of Science And Spiritual in 21st Century

Gedung Pascasarjana Universitas Udayana, Denpasar, Bali, Indonesia

3 September 2011

Sains dan Spiritualitas adalah dua kekuatan utama (yang sangat dominan pengaruhnya pada umat manusa di muka bumi ini) yang melibatkan pendekatan intelektual, filosofis dan psikologis bagi kesejahteraan umat manusia. Namun, pendidikan modern saat ini lebih menekankan akan pengembangan Sains dan Teknologi tanpa mengindahkan dimensi Spiritual kehidupan, telah menyebabkan berbagai ketidakseimbangan; baik di dalam diri, di dalam masyarakat, bangsa dan dunia. Oleh karena itu, tampaknya ada kebutuhan untuk meningkatkan kesadaran terhadap sintesis Sains modern dan Spiritualitas untuk memperluas perspektif intelektual, dan akhrinya dapat lebih mengharmoniskan kehidupan masyarakat manusia.

Untuk ikut mewujudkan tujuan diatas dan Dalam Rangka Dies Natalis Universitas Udayana yang ke 49, Universitas Udayana bekerja sama dengan Yayasan Institut Bhaktivedanta Indonesia (YIBI) sebagai pusat kajian Vedanta dan Sains secara berkelanjutan mengadakan seminar maupun diskusi tingkat lokal, nasional maupun internasional dengan tujuan untuk menjembatani pandangan sains dan spiritualitas dalam mencapai pemahaman yang lebih mendalam akan tujuan dan makna kehidupan manusia. Berbagai macam isu pada abad 21 telah berkembang dalam dinamika kehidupan dan fenomena alam dan sebagai pertanyaan besar yang perlu dijawab “Apakah spiritualitas masih relevan di zaman kemajuan sains? Sehingga tujuan seminar ini adalah untuk lebih memahami lebih dalam tentang nilai-nilai kehidupan, tujuan serta makna yang terkandung di dalamnya dari pandangan sains dan spiritualitas.

YIBI International Seminar on Science and Spirituality 2009

Jadual kegiatan

Adapun kegiatan ini akan dilaksanakan pada

Hari                  : Sabtu

Tanggal            : 3 September 2011

Tempat             : Gedung Pascasarjana Universitas Udayana, Jl. P.B. Jendral Sudirman

Denpasar, Bali.

Susunan acara seminar sebagai berikut:

07.30 – 08.30

Registrasi

08.30 – 09.30

Sesi 1: Pembukaan

08.30 – 08.40

Doa dan pembukaan – siswa Bhaktivedanta Darma School

8.40 – 08.50

Sambutan ketua panitia: Dr. Made Wardhana

08.50 – 09.00

Sambutan H.H. Kavicandra Swami (USA)

09.00 – 09.10

Sambutan Rektor UNUD: Prof. DR. I Made Bhakta, SpPD.KHOM

09.10 – 09.30

Plenary Lecture; HH Subhaga Swami (India)

Meaning & Purposes of Life

09.30 – 09.40

09.40—12.00

Break

Sesi II: Simposium I

Moderator

Prof. DR. Wijaya Kusuma

09.40 – 10.10

The Science of Consciousness and Matter as Given by Bhagavata Shankya

Prof. Dr. Sudipto Gosh – Indian Institute Technology Karaghpur

10.10 – 10.40

Time Dimensions; Scientific & Vedantic Perspectives

DR. Nikhil Jagdish Bhath – Singapore University

10.40 – 11.00

Titik Temu Spiritual dengan Sains di Era Peradaban Modern.

Prof. DR. Ketut Widnya – Institut Hindu Dharma, Mataram:

11.00 – 11.30

DR. Sapam Nabakisore Singh: Consciousness Studies Within Scientific Materialism.

11.30 – 12.00

Diskusi

12.00 – 14.00

Sesi 3: Simposium 2

Moderator

DR. Wayan Suena

12.00 – 12.30

Meditation & Medication

Prof. DR. Ramgopal Upalluri – Indian Institute of Technology Guwahati, India

12.30 – 13.00

Relevancy of Bhagavad-gita in Modern Medicine & Alleviation of Suffering

Prof. DR. Gouri Sankar Patnaik – Dept. of Orthopaedy Manipal University, Malaysia

13.00 – 13.20

Medicotheology

DR. Made Wardhana – Bhaktivedanta Institute & Udayana University Bali

13.20 – 14.00

Diskusi

14.00– 14.50

Closing & Conclusion Remark by HH Atmanivedana Swami Maharaja (London, Inggris)

14.50 – 15.00

Makan siang dan doorprize

Investasi : Rp.150.000 untuk umum, Rp 75.000 untuk pelajar dan mahasiswa, sudah termasuk buku seminar, buku sains dan spirituality, snack, makan siang dan sertifikat kredit partisipasi.

Untuk informasi lebih lanjut bisa menghubungi:

• Dr. Made Wardhana, melalui email: made_wardhana@yahoo.com atau HP:  +62 85 637 045 91.
• Suastawa: 08980717379, Alex: 087860209229
• Gung De: 081916101691,  Nariata: 081999805458

Atau kunjungi web kami di: www.bvinstitute.org,

Foto-foto seminar internasional sebelumnya dapat dilihat di:

www.BaliSankirtanFestival.com

email: bsfestival@yahoo.com

1. Dewata TV

2. RRI Denpasar

(a glimpse of TD Singh Achievement in Serving his Spiritual Master)

In the numerous conferences and festivals that Dr. T. D Singh had organized and attended all over the world, he introduced the divine principle of the Vedantic culture through the medium of arts. He did this through the literary, culinary and performing arts at a myriad of venues ranging from urban schools to the most prestigious universities, from senior citizen centers to the Kennedy Center, from South America to Singapore and to audiences from elementary school students to heads of states.

Dr. T. D. Singh founded the Ranganiketan Manipuri Cultural Arts Troupe in 1989 in order to introduce the Culture of Manipur to the world. “Ranganiketan”, which means “House of Colourful Arts”, is a diverse group of dancers, musicians, singers, martial artists, choreographers and craft artisans. Ranganiketan began its first international tour in 1990, with engagements in Europe and North America and has since then toured all over the world on a regular basis.

When arranging Ranganiketan’s world tours, Dr. T. D. Singh placed a special emphasis on educational programs. More than half of Ranganiketan’s performances take place before young audiences. Carefully created instructional materials prepare students for the performances, and lectures and demonstrations help them to further understand what they have seen. In 1993, Dr. T. D. Singh wrote a section for the Los Angeles County Music Centre’s Artsource, a teacher’s guide, and for the McGraw-Hill Textbook Series/ Performing Arts Audio- Visual Units. The materials written by Dr. T. D. Singh were descriptions of the Rasa Lila pastimes of Sri Sri Radha-Krishna and of the beautiful nature of Vrindavan.

As director of Ranganiketan, Dr. T. D. Singh had, through approximately 600 performances at over 300 venues in over 15 countries, introduced this divine Manipuri Vedantic Culture to millions of people. Some of the Prestigious places where Ranganiketan has performed are: The Kennedy Center for the Performing Arts,

Washington D.C.; EPCOT Center, Walt Disney World: The World Music Institute, New York: Los Angeles Music Center: Seattle International Children’s Festival, and Singapore National Arts Festival. Ranganiketan is the largest, most frequently booked, cultural arts troupe hailing from India.

The Government of India sent Ranganiketan on a mission of goodwill to Syria, Egypt and Iraq in 2001. Ranganiketan participated in the Bosara International Folk Dance Festival, which had an audience of over 10,000 people. They performed in Damascus, Homns, Cairo and at the Babylon international Festival in Baghdad and at the cultural functions organized at the Indian Embassy and the Indian Cultural Centre in Iraq. Many of the people who witnessed the performances were convinced that within the Vaishnava music, song and dance of Manipur there were common roots that could make the whole world united in peace, friendship and prosperity.

In 2000, the Malaysian Ministry of Culture invited Dr. T. D. Singh and Ranganiketan for an international drumming festival in Kuala Lumpur. The Minister of Culture, after witnessing Dr. T. D. Singh sing during some of the performances, in the spirit of cross cultural exchange, gave special permission for Dr. T. D. Singh to visit the Masjid Sultan Salhuddin Abdul Aziz Shah, one of the world’s largest mosques. The Tok Imam Besar in charge of the mosque received Dr. T. D. Singh with great honour and respect and gave him a grand tour of the mosque. In this regard, Dr. T. D. Singh said, “Cultural art is a very significant part of life. People from various corners of the world will come much closer to each other, in friendship and understanding, through the universal language of art and Culture”.

Along with presenting Manipur’s culture throughout the world, Dr Singh also brought representatives of the world’s cultural traditions to Manipur. Dr Singh, as a scientist and a saint, used to say, “I am doing the chemistry of culture”. Martial arts, drumming and Rasa Lila dance dramas constitute the major part of a Ranganiketan performance. The martial arts tradition of the Manipur people is inherited from their forefathers who had to defend themselves from the attack of neighbouring countries. In the spirit of Chitrangada, the famed warrior princess of Manipur, women also participate in martial arts presentations.

The main drums of Manipur are the dhol, dholak and pung. Among them the two-headed classical pung drum, made from the seasoned woods of the jackfruit and wang trees, is an indispensable part of the lives of Manipuri Vaishnavas because it is used during the Hari Nama Sankirtan which is performed at all religious and social ceremonies. In Manipur, drumming is a graceful art form, involving dynamic movements of the head, legs and entire body. The musical pung is characterized by its

ability to create sounds ranging from a soft whisper to a thunderous climax. The virtuosic and acrobatic drum dances of Manipur are a powerful blend of complex talas or rhythms with the devotional mood of Vaishnava saints like Narottama Dasa Thakur.

In Manipur, Rasa Lila performances can last up to eighteen hours and can feature 216 dancers. Although shorter in duration and smaller in size, Ranganiketan’s performances evoke the same devotional emotions in those who witness them. T. D.

Singh said, “The purity and innocence of children’s depiction of the Lord’s pastimes can captivate the minds of everyone and gives us a glimpse of the Divine Realm”

for more on Ranganiketen Travel Troupe please visit www.ranganiketan.com

DR. T.D. Singh (1937-2006) His Holliness Bhaktisvarupa Damodara Swami: A pioneer in advancing the dialogue on synthesis of Science and Spirituality throughout the world since 1974

Dr. T. D. Singh received Ph.D. in Physical Organic Chemistry from the University of California at Irvine in 1974. He was a scientist and spiritualist known for his pioneering efforts in the synthesis of science and religion for a deeper understanding of life and the universe. He was trained in Vaishnava Vedanta studies from 1970 to 1977 under Srila Prabhupada and was appointed Director of the Bhaktivedanta Institute in 1974. He organized four major International Conferences on Science and Religion – First and Second World Congress for the Synthesis of Science and Religion (Mumbai, 1986 & Kolkata, 1997), First International Conference on the Study of Consciousness within Science (San Francisco, 1990), and Second International Congress on Life and Its Origin (Rome, 2004). Collectively thousands of prominent scientists and religious leaders including several Nobel Laureates participated. He has authored and edited more than dozen books including What is Matter and What is Life? (1977), Theobiology (1979), Synthesis of Science and Religion: Critical Essays and Dialogues (1987) and Thoughts on Synthesis of Science and Religion (2001). He was also the founder Editor-in-Chief for two journals of the Bhaktivedanta Institute.

Dr. Singh had lots of concern for the student community with regard to their holistic development. He felt our younger generations were exposed to the latest scientific and technological developments in various disciplines at numerous colleges and universities around the world, but lacked spiritual foundation to make proper use of them. Hence, he felt the need to organize students’ conference on the interface of Science and Spirituality for the holistic growth of their personality. With this vision, Dr. Singh conceptualized the series on All India Students’ Conference on Science and Spiritual Quest (AISSQ). He personally organized the first conference in the series in December 2005 at Vrindavan, UP. However, by the will of Providence, Dr. Singh left for the spiritual abode on 2 October 2006. He had made all the arrangements for the 2nd AISSQ conference that was held in December 2006 in Puri, Orissa. Dr. Singh also expressed his Nobel desire for the third and fourth AISSQ conferences in the series to be organized in Tirupati and Sri Rangam (Trichy), respectively. Today, inspired by his vision, his students, friends and well-wishers throughout the world are making a humble attempt to carry out his grand vision for harmonizing the modern culture through the synthesis of science and spirituality.

Kehidupan dan Evolusi Spiritual

Saat ini, konsep Evolusi telah memengaruhi seluruh dunia. Konsep ini diajarkan hampir di seluruh sekolah dan universitas di seluruh dunia dan memengaruhi ribuan siswa di muka bumi setiap saat. Kehidupan, menurut paradigma ini, merupakan hasil evolusi debu-partikel-kosmis yang tidak hidup (atom dan molekul), dimana paradigma evolusi ini kelihatannya tidak memiliki makna dan tujuan (dari suatu kehidupan). Meski demikian, semua tradisi agama dunia telah menyampaikan makna luhur dan tujuan tertinggi kehidupan. Vedanta sebagai risalat filosofis spiritual tertinggi serta warisan budaya India, memberikan uraian yang jelas tentang kehidupan, asal mula dan maknanya. Dengan mengambil intisari literatur Veda, penulis, Dr. T. D. Singh, mempresentasikan paradigma holistik kehidupan yang baru dengan menggabungkan dimensi spiritual kehidupan dan evolusi kesadaran. Paradigma Vedanta ini memiliki potensi untuk menyelami lebih dalam sifat-sifat kehidupan (the nature of life). DR. T. D. Singh-sang penulis buku ini merupakan gabungan unik antara ilmuwan dan rohaniawan- telah menulis dan mengedit sejumlah buku dalam usaha memahami realita termasuk ‘kehidupan’ dari pendekatan interdisipliner (sains dan agama/spiritualitas.)

Dr. T. D. Singh (His Holiness Bhaktisvarupa Damodara Swami) adalah seorang ilmuwan bergelar Ph.D. dalam bidang Kimia Fisika Organik (Organic physical chemistry) dari University of California, Irvine, USA sekaligus seorang rohaniawan Hindu dari tradisi Bhakti-Vedanta India. Beliau adalah direktur Internasional Bhaktivedanta Institute dan salah satu pelopor dalam “Dialog antara sains dan agama.”

Harga Buku Rp. 25.000 (Bahasa Indonesia)

by Jaganmohini dd

A Publication by Institute of Science and Religion

All glories to Srila Sripada, All glories to Srila Prabhupada

During the 3^rd Tirobhav celebrations at Sri Radha Kund, a publication titled, “A voyage into Environmental Issues – Scientific, Ethical and Spiritual Perspectives” was released by Institute of Science and Religion, Navi Mumbai for the pleasure of Srila Sripada. This is the second publication from the Institute. One of the instructions we recd. from gurumaharaj was to publish books.

This publication is the proceedings of the symposium which was organized in the month of February 2009. The foreword for the publication has come from the Pro-Vice chancellor of the University of Mumbai. We also received permission to reproduce Nobel Laureate AL Gore’s Nobel lecture which he delivered while receiving the Nobel Prize during Dec. 2007. The pdf file of the content is enclosed with this letter. Few contributors who are in the Institute’s board couldn’t make it for the symposium but they volunteered to contribute for this educative publication.

Prior to offering to gurumaharaj, we offered the publication to Sri Giriraj, Sri Radha Kund and Sri Shyam Kund. I was keen to offer to Sri Radha Kund, but didn’t know how to go about. I thank our senior godbrother H.G. Dusarigopal prabhu for guiding us here. Later we also offered to Srila Prabhupada in our temple at Sri Radha Kund. And finally in the midst of gurudeva’s glorification, the book was released.

The following two instructions of gurumaharaj has guided us for the symposium as well as this proceedings

1. “At the dawn of the 21st century, in this important junction, it seems, quite timely to evaluate man’s progress in all frontiers of his activities. What are those fronties? The man’s relation with the nature and what is the role of man in nature, in this cosmos? we have to reexamine the epistemological and ontological criteria of the study of nature, that is what is the process by which we can actually find the knowledge.”

2. “It is worthwile to note that theistic and athesitic people are everywhere, all over the world. The human race is one, not Eastern or Western. The dawning of a new age will begin when both theists and atheists can sit together, exchange dialogues on matters of common concern and make sensible decisions for the global well-being of earth’s inhabitants. It is not that theists must fight against atheists. There is much common ground.”

The publication has 200 pages and it is soft bond.

If you are interested to buy a copy for yourself or copies for your friends, please write to inst.science.religion@gmail.com

Along with this publication even the DVD video a nrtya natyam(Feast for eyes and ears..ballet) held at Manipur based on the life sketch of Rajarshi Bhagyachandra was released. We felt the publication received the blessings of the Saintly King also. All must watch this dance drama!!! Very fine choreography…..Gurumaharaj as project director can be actually seen as art and culture personified.

Hare Krishna!

Your servant,

Jaganmohini dd

http://www.inst-scienceandreligion.org/

by ISKCON Manipur

INGA (June):

On the day of full moon of the month of Inga (June), the Vigrahas of Sri Sri Jagannatha, Balabhadra and Subhadra are taken out in the Prangal (verandah) of the Mandir. The brahmanas and pujaris of the temple will perform seva puja and snana of the Vigrahas. The day is called snana yatra day. Countless number of vaisnavas will attend the snana yatra festival and have darshana of Sri Sri Radha Govindaji.

INGEL (July):

On the second day of the bright fortnight of Ingel (July) Sri Jagannatha, Balabhadra and Subhadra will move out in a Ratha specially designed for the Ratha yatra festival. Before the Vigrahas are taken out of the temple, They will be properly decorated with beautiful garments. After that, the pujari will offer arati to the Vigrahas. Then the three Vigrahas will be shifted from the temple to the Ratha by using three well designed palanquins, to be carried by the selected pujaris and devotees involving the Gvala arati. Many sankirtana palas of Sri Govindaji will come in procession for offering devotional service while shifting the deities from the temple to the Ratha, kept ready for being pulled by the vaisnavas on the main road of the Govindaji palace complex. Seven groups (dals) of sankirtana palas will perform sankirtana during the Ratha yatra procession.
While taking the Vigrahas of Jagannatha, Balabhadra and Subhadra from the palanquins to the rotating Simhasana fixed on the wheel on the Ratha, the ceremony is accompanied by a musical band party followed by the sankirtana palas. Immediately after installation of the Vigrahas on the platform fixed on the Ratha, arati is being offered. The bhaktas and vaisnavas will start pulling the Ratha with band party in the front, followed by sankirtana palas, singing devotional songs and Harinama mahamantra. All the participants who come for darshana of the Ratha Yatra will chant loudly, in the same voice “Jaya Jagannatha, jaya Balabhadra and Jaya Subhadra” as they pull the Ratha by holding the ropes tied to the Ratha. All the fruits, flowers, etc., brought by the bhaktas and vaisnavas are put together in front of the Ratha displaying properly. Then arati puja is offered. After reaching the main gate of the palace complex, the Ratha will be pulled back along with the usual devotional services being offered. The platform on which the Vigrahas are placed will have a complete turn to face towards the returning direction. The band party followed by sankirtana palas will be in procession in front of the Lord. The Vigrahas will be taken back to the premises of the temple by using the palanquins used earlier. Thereafter an arati puja is offered and the Vigrahas are taken inside the temple on the simhasana and then arati puja is offered again.
A simple participation of the Ratha Yatra at the Govindaji’s temple complex cannot give complete satisfaction to the vaisnavas. On going back to their homes they take part again in the Ratha Yatra festival performed in every locality or Leikai where the Vigrahas of Jagannatha, Balabhadra and Subhadra are worshipped in the temples. Therefore, in Manipur the Ratha Yatra festival is observed in all the villages of the valley area of Manipur numbering more than 5000.
In the evening after the Sandhya arati, the devotional singers of the temple will sing the song composed by poet Jayadeva in a sweet rhythmic sound describing the ten avataras of Lord Sri Krishna. This singing with dancing joyfully is called by the Manipuri vaisnavas “Jayadeva Chongba”. The singing accompanied by dancing is unique that not only the elderly vaisnavas but also the young boys and girls alike take part in the singing and dancing of Jayadeva Chongba. On the ninth day, there will be observance of Punar yatra festival involving pulling of the Ratha as was done on the first day of the Ratha Yatra. Then on the day of dwadasi of Ingel, Hari Sayana is observed, after which Lord Jagannatha is believed to have taken a complete rest for a considerable period of time till the day of Hari Utthana.

THAWAN (August):

Beginning from the third day of the bright fortnight of the month of Thawan till the fullmoon day, the Jhulan Yatra is observed. During this period, many devotional services are offered to the Lord by having the sankirtana Nupapalas of two groups in succession without fail. A group of twentyfive male singers will perform sankirtana being offered to the Lord. Immediately after the Gvala arati, the Vigrahas of Sri Sri Radha Govinda will appear on the swing, specially prepared and decorated for the festival. After having Sri Sri Radha Govinda well decorated with beautiful dresses and ornaments, the brahmanas and pujaris offer arati puja. Such a devotional service will be continued till the end of the Jhulan festival. Countless number of bhaktas and vaisnavas will come to have the darshana of Sri Sri Radha Govindaji to their fullest satisfaction. All the fruits and flowers brought for offering to Sri Govindaji while corning for darshana will be displayed nicely on the plates kept on the floor properly cleansed in front of the swing. The idea behind the observance of full thirteen days Jhulan festival in the premises of Sri Govindaji temple is that Manipuri vaisnavas while celebrating it, remeber the pastimes of Sri Sri Radha Krishna on a swing hearing the scorching heat of the sun along with gopis and sakhis as the swing moves to and fro in the direction of the steadily moving breeze over of the Kunjas and Vanas (gardens) of creepers in Radhakunda and Vrindavana dhama.
On the eight day following the fullmoon the Janmastami festival is observed in memory of the advent of Lord Krishna on the earth as the son of Vasudeva and Devaki to protect the bhaktas, vaisnavas from the hands of the miscreants. On this occasion, several groups of female
On the first day of this month, the Manipuri vaisnavas worship the Govardhana hill by installing a model of Govardhana, made out of cowdung. The observance is meant for recalling of the performance of Govardhana puja by Lord Sri Krishna along with the elderly members, the gopas and gopis of Vrindavana Dhama instead of worshipping Indradeva, the king of heaven. On this day, the vaisnavas and vaisnavis of Manipur will bring their earliest yearly produce for offering to Lord Sri Govindaji. All the visiting vaisnavas and vaisnavis coming for darshana are served with Govindaji prasadam.
Starting from the fourth day of the bright fortnight of the month of Hiyangei (November) there will be some special changes of Vesa (dress) of Sri Sri Radha Govinda Vigrahas over and above the normal changes of Vesa as outlined earlier. The changes in the vesa day wise during the fortnight are briefly summarized as below :
Day Nature of dress Day Nature of dress
Caturthi – mala vesa Ekadasi – Raj vesa
Panchami – Napetali vesa Dwadasi:
Sasthi – Yogi vesa (Sri Govinda) - Dwari vesa
Saptami – Nauka Dharan vesa (Sri Radha) – Rairaj vesa
Astami - Natavara vesa Trayodashi – Malini vesa
Navami - Shyama vesa Caturdashi - Payjama vesa
Dasami – Subala vesa Purnima – Natavara vesa

At night, on the day of Hiyangei Purnima (full moon night of November) Rasa lila is offered to Sri Sri Radha Govindaji in the Rasamandal. This rasalila is taken by the Manipuri vaisnavas as the most sacred since it has been offered to the Lord in commemoration of the Rasa Lila elucidated in the Srimad Bhagavatam’s 10th Canto Chapter 29 Verse 1. On the day of Gopastami (Gosthastami) the pastime of herding the cattle by the gopas of Vrindavana, along with Sri Rama Krishna are reproduced every year in the temple complex of Sri Govindaji in the form of Sansenba Lila. The selected small children of vaisnavas of Manipur play the role of the gopas in the Lila. The Vigrahas of Sri Krishna and Sri Balarama are taken out from the Mandir to the playfield of the Sansenba Lila to witness it.
On the Sukla dwadasi day of Hiyangei (the 12th day of Hiyangei), the festival of Hari Utthana is observed annually in the Sri Govindaji temple. This festival is meant for reminding vaisnavas of the fact that Lord Sri Govindaji has got up from His long rest that was started from the day of the Sukla dwadasi of Ingel (July). Among the Manipuri vaisnavas there has been a long standing belief that Lord Sri Govinda has awaken from His deep slumber on the Sukla dwadasi of Hiyangei. Lord Sri Govinda will come out to give His unlimited blessings to the devotees. This is done by organising small Ratha festival of Hari Utthana. The background of this festival is that the vaisnavas of Manipur were very much impatient to have the darshana of Gopaldeva since (it was felt) they could not have it during the past four months. They could not bear this long separation and they stole the Vigraha of Gopaldeva from the nearby local Mandir one day prior to the day of Hari Utthana. The following day Gopaldeva was brought back to the Mandir in a small Ratha to the Mandir from where the Vigraha was stolen the previous night. This pulling of the small Ratha wherein Gopaldeva is graced on the small simhasana is called Hari Utthana Kang Chingba. The vaisnavas will offer fruits and flowers to the Gopaldeva in the Ratha with sankirtana chanting “Bola Jaya Radhe, Radhe Govinda” “Chant, Glory to Radharani, Glory of Radhe Govinda”.
On this day in the Govindaji temple, many groups of male singers perform sankirtana in front of the Vigrahas of Sri Sri Radha Govinda taken out from the mandir to the Mandapa. The Nupapala sankirtana is followed by the female singers, known as Rasheswari pala. Thereafter, the arati puja is offered before the Vigrahas are taken back to the Mandir.

POINU (December):

In the month of Poinu (December) there are no special festivals of Sri Govindaji except that of regular astakala seva puja.

WAKCHING (January):

In the month of Wakching (January) Tila Sankranti is observed indicating the approach of Uttarayana (the day when the sun crosses the Tropic of Capricorn and starts entering a space of a tila (sesame) towards the equator). On this day tila is offered to Lord Govindaji and it is taken as prasadam in every vaisnava family. There is a belief among the vaisnavas that if anyone who has not taken this tila prasadam on this day he is sure to take the form of an animal like dog instead of receiving human body in the next birth.

PHAIREL (February):

On the 5th day of Phairel a festival known as Phairel Panchami is observed to mark the beginning of spring season. From this day onwards, Sri Govindaji will be dressed in yellow colour including the crown (Kokthol) till the end of Lamda (March). On this day the spring fruits and flowers namely the mango blossom, the mustard plant flowers which are perfectly yellow in colour and the pea plant flowers are offered along with sankirtana.

LAMDA (March):

The Holi festival which is taken to be the most popular religious festival is observed annually from the Sukla Ekadasi day of Lamda (March) for full five days. During this period innumerable number of Holi palas including that of women will come to Sri Govindaji’s temple for Holiseva, specially on the second day of the festival that is called Peshakari, the spraying of colours among the devotees in a very ecstatic and joyful manner. This Holi festival is known in Manipuri language as Yaoshang.
In the beginning, the Holiseva to Sri Govindaji was performed by the Holiseva dals from the four panas (divisions) of Manipur namely Khurai, Wangkhei, Khwai, Yaiskul.
Due to the presence of the waisnavas groups of Holiseva dals from various parts of Manipur for offering Holiseva, the palas to Lord Sri Govindaji Holiseva could not be restritcted to the above mentioned four panas and as such the restriction was lifted and by now any Holiseva dal could offer Holiseva to Sri Govindaji. Further, in order to accommodate the offering of all devotees, the Holiseva was started from the Sukla astami day instead of from the Ekadasi day. This was made effective from the year 1982 by a joint decision of the devotees.
On the day of Halankar (on the fifth day after the purnima) all the Holi dals from Manipur gather in the premises of Sri Govindaji and from there starts a long procession of the Holi dals led by band party from Sri Govindaji temple towards Sri Vijaya Govindaji to perform the final Holiseva of the festival.

TRADITIONALLY ACCEPTED NORMS OF VAISNAVA CULTURE.
A brief description of thè daily life of Manipuri vaisnava:

At Brahma muhurta (early dawn) on getting up from sleep, the vaisnava before getting down from the bed, will touch the mother earth first with the right hand and again touch the forehead with the same hand three times and get down with the right foot first chanting ‘Hare Krishna.’ The philosophy behind this is that everybody is to treat the earth as his/her real mother in the sense that mother earth gives ample food grains and vegetable for the sustenance of all living beings on her lap, just like the mother feeds her baby with her breast milk.
Even a child of tender age is being guided to form a habit by following into what their parents do. Then the vaisnava while coming out of the house will offer obeisances to the Tulasi plant growing in the courtyard. The children of the vaisnava family are given the understanding that the Tulasi plant is very dear to Lord Sri Krishna and thus one should beg for blessings from Tulasi plant.
The first duty of a housewife in the early morning after fìnishing Pratar Kriya (morning duties for cleansing the body) is to keep the Tulasi area clean by sweeping and smearing of it with water along with cowdung. Thereafter the Tulasi plant will be worshipped by offering incense, light, and flower and pouring water and applying the mud from the foot of the Tulasi plant on the forehead. The elderly members of the family while coming out of their houses to perform their day-to-day earning activities will move out remembering Lord Sri Krishna. This is a continued process in the daily routine activities of all Manipuri vaisnavas.
Offering of anything to Lord Sri Krishna is made by a vaisnava in a state of sanctity after taking bath, by having tilaka on the forehead and wearing clothes properly washed and dried. The prepared food is always taken as Mahaprasadam after being offered to Lord Krishna. If it is not offered to the Lord, the vaisnava will not take it. The underlying meaning of this practice is that Lord Sri Krishna is supremely merciful and His pleasure is most important to the individual devotee.
The vaisnava, after taking bath either in a pond or river, should wear a clean and washed cloth. Then he will pour sacred water collected from the pond or river over the Tulasi plant and will collect a few drops of water drifting from the leaves of the Tulasi plant with the right hand. Then he sips a few drops of water thus collected and after sipping the water he will use the ring finger of the right hand to press on the wet soil at the foot of the Tulasi plant and then applies on the forehead to make a mark of Chandana in between the two eyebrows. The vaisnava will put a Tulasi leaf in the water pot and using the very water, a paste of Chandana is being made along with a piece of earth taken from the foot of the Tulasi plant on the palm of the left hand. With the paste of Chandana, a mark of Tilaka is put on the forehead first and then, to the twelve specified parts of the body. He will offer flowers and fruits or even water to Lord Sri Govinda by chanting some of the prayer slokas in front of the small murtis or pictures usually kept inside the Chandana box. After the puja is over, he will offer the cooked items to Lord Sri Govinda and prasadam will be given to the members of the family.
In the evening after the Sandhya prayer, the members of the vaisnava family will offer obeisances to the Tulasi plant and then enter the house. Even after returning home late at night from a far place, the vaisnava will never forget offering of obeisance to the Tulasi plant before entering the house. He will never violate the principle of honouring the Tulasi plant.
When the vaisnava hears any emotional burst of someone’s anger or unsocial behaviour, he will spontaneously utter words such as- Visnu ! Visnu ! Krishna ! Krishna! He will not make any comments. He will just submit to the Lord for His kind judgement. On the other hand when he sees another vaisnava in diffìculty, he will utter, “He Radhika” to console him praying to Srimati Radhika to shower Her mercy upon the vaisnava.
The tilaka mark on the forehead is so important to a Manipuri vaisnava that no one moves out of the house without a Chandana (tilaka) mark on the forehead after taking bath. It is also customary that every vaisnava should first take bath and move out of the house to attend to one’s day-to-day business. If there is no tilaka mark on the forehead, no adults including small children will not like to attend any religious ceremonies like marriage, shraddha and other pujas, etc. This shows that Krishna conscious people consider a very high spiritual value attached to the tilaka mark on the forehead.

VAISNAVA BIRTH CEREMONY:

The moment a child is born, the first sound the child is to receive is the transcendental sound of Hare Krishna Maha Mantra given by the father of the child or the male head of the family, or by a brahmana through the ears of the child. The purpose of this is to pray to Lord Sri Krishna to make the child Krishna conscious right from the moment of birth.
On the sixth day of the birth of a child a Puja is offered to Sri Krishna with fruits, flowers and other items seeking blessings from Lord Sri Krishna for the well being of the child. This is known as Swasthi Puja. The elderly persons who are well wishers of the parents of the child are invited to offer blessings to the child.
When the child is six months old a ceremony called Chaumba is performed on a very auspicious day. A puja will be offered to Lord Sri Krishna under the guidance of an experienced brahmana. After the puja, the baby will be given solid food for the first time in the form of Krishna prasadam. Thus from childhood, he/she is introduced to vaisnava culture.
It is customary on the part of the vaisnava family to observe annual disappearance day utsava of their forefathers accompanied by devotional sankirtana and many other formal offerings to Lord Sri Krishna inviting brahmanas, friends and relatives. Performance of such devotional activities are very important.
Among the Manipuri vaisnavas there is a common belief that the hair of the child that has been growing right from the mother’s womb is preserved till the completion of four or five years. After that an auspicious day is selected for shaving the hairs. On the day, a religious prayer is offered to Lord Sri Krishna begging His unlimited blessings upon the child for a happy, long and healthy life.
There has been a long standing traditional belief among the vaisnavas that there are marks of impression in each ear of the child called Nahutpham (a place meant for making a hole in it). The holes are made on the marks of impression of the ears. An auspicious day is selected for nahutpa (piercing of ears) utsava accompanied by sankirtana and fire sacrifìce.
The Manipuri vaisnavas strictly follow the vaisnava Dharma as enshrined in the Vedas. When a child is around eleven or twelve years old he is given initiation in a ceremony under a spiritual master which is called Nagun Thangba, wearing of sacred thread. The initiation gives an idea of the second birth of the child since he has become the child of the guru, having received the spiritual knowledge. It has been a belief among the vaisnavas that life without initiation under a bonafide guru is just like someone trying to cross the vast ocean of Samsara without a destination to reach. If the boy or girl could not have initiation at the age of 12/13 years, it is compulsory that he/she should get initiation, before entering a married life, from a qualified Guru following the Guru Parampara System.

VAISNAVA DEATH CEREMONY:

When a patient is seriously ill and no hope for survival is seen, a brahmano, is called to recite Bhagavatam along with the Harinama Sankirtana so that the patient may get the opportunity of listening to the pastimes of Lord Sri Krishna and the chanting of Harinama Mahamantra. At the time of death, having taken out of the bed, the dying patient is placed on the South east corner of the court yard, called “Khangembam”, in a small thatched house erected temporarily called Shang that will be burnt along with the dead body. After having been given the idea of the journey towards his destination by the vaidya (physician), the atma of the patient will take leave of the gross body. By this time the devotional singers will continue singing Harinama.
After completion of the preparation of theè fumeral pyre meant for performing Yajna of chita, the dead body is placed inside a coffin made of wood plank being covered with a white cloth along with a Namabali immediately above the head of the dead body.
Thereafter, four persons of his/her close relatives preferably the sons or brothers will carry the coffin to the funeral ground. The Harinama sankirtana party will lead the funeral march. On reaching the funeral ground the dead body is given bath, then dwadasa tilaka is applied. Thereafter, the four carriers circumbulate the pyre once or thrice carrying the dead body. After this the body is kept on the pyre in such a manner that the other end of the coffin is to reach the other end of the chita at three intervals. The body is covered with the big logs of firewood after removing the covering clothes.
After offering puja to the firegod, the next kin of the deceased will carry a pot of water on his shoulder and holding a piece of burning wood in his right hand will go round the funeral pyre five or seven times followed by his relatives and near and dear ones. While going around the pyre the carrier of the pot will pour out some water from the pot backwards at the four corners of the funeral pyre for every round. After this the next kin of the deceased will put the burning wood below the coffin and others will follow it. He will first fan the funeral pyre with “Yangkok. ”
After returning from the cremation ground all the persons involving in the cremation process will take bath and they will be received with fire outside the gate before entering the house. A water pot with tulasi leaf will be kept in the courtyard. After given reception with fire, they will use a few drops of Tulasi water for sipping and sprinkling over the head and the body. The returning journey from the cremation ground to the house is called “Mangarakpa” in Manipuri.
Before the body gets reduced completely to ashes a small piece of bone will be taken from the forehead which will be kept somewhere in a safe place inside the hole of a small bamboo piece or small bottle. For those persons who have taken the renounced order of life, on the sixth day after the cremation, the small piece of bone kept will be collected after being purified with Vedic mantra. The piece of bone thus collected is known as “Chintamani”. This process is called Asthi Sanchaya, which involves the cleaning of a part of the cremation ground. The person who is to take the Chintamani will take bath and sit beside the brahmana who will recite vedic mantra to purify the Chintamani by using Panchagavya (cow-dung, cow-urine, cow-milk, yogurt and clarified butter) and then finally dipped in thè Gangajala (Ganges water), Ratnodaka (Diamond /gold dipped water), Gandhodaka (water mixed with chandana), Puspodaka (flower dipped water) and Kevalajala (plain water) contained in the donas (cups made of banana leaf). After the purification process, Chintamani is wrapped in a cloth preferably silk tightly. The ends of the cloth are tied up and then placed around the neck of a person who is supposed to carry the Chintamani. During the purification process, there will be kirtana to fill up the surrounding with spiritual vibration. While coming along with the Chintamani someone will use an umbrella to keep the person carrying the Chintamani covered from the sun.
During the period of the observance of Ashthi sanchaya all the participants will come wearing clean clothes, white for the male and light orange (Pungou phanek) for the female and participate in making prayer to Lord Krishna for the departed soul. The person carrying the Chintamani, on reaching the residence will move round the Srimad Bhagavatam placed in the courtyard specially cleaned and decorated under a roof in a clockwise and prostrate before the Srimad Bhagavatam and singers. Then he offers obeisances to the assembled vaisnavas and vaisnavis. This process comes to an end after offering arati to Srimad Bhagavatam.
Shraddha ceremony is observed on the fourteenth day of the disappearance of the person. On this occasion the Hari sankirtana seva is performed along with the dakshina seva to all the assembled devotees and invitees.
After the shraddha ceremony, on completion of one full month from the disappearance day, an utsava is offered to please Lord Govindaji. This is done for every month. After the completion of one year, a big Mahotsava is performed along with Hari sankirtana. This is known as “Phiroi”. Brahmanas, vaisnavas, relatives and friends are invited on this occasion.
The above mentioned discussion on the line of the traditionally accepted features of the vaisanava culture in Manipur refers to the analysis of the vaisnavism in a nutshell, which was strictly followed by the vaisnavas of Manipur before the coming of the western influence in the daily life of the Manipuris. With the coming of the western system of education, the agelong vaisnava tradition of Manipur has been seriously affected specially to the younger generation of today’s Manipur. However, there are devout vaisnavas who are strictly following the vaisnava principles.

by ISKCON MANIPUR

His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada, the founder Acharya of the International Society for Krishna Consciousness (ISKCON), besides being well known as Jagat-guru, has occupied the most prominent position in the field of transcendental knowledge. This has been well accepted as an undisputable fact even in the galaxy of the world famous material scientists including Nobel Laureates as well as spiritually enlightened transcendentalists of the twentieth century. This Jagat-guru of such a great personality placed the Manipuri vaisnavas at a very high spiritual level and expressed his will that in these days of Kali when evil thoughts reign the hearts of the people causing mutual distrust and destruction against each other, the old vaisnava spirit should be revitalized to make Manipur the first vaisnava state in the world. This was mentioned by Srila Prabhupada in the purport of Srimad Bhagavatam. 9.22.32. “It is to be understood that Parvati is the daughter of the king of the very, very old mountainous country known as the Manipur state. Five thousand years ago, therefore, when the Pandavas ruled, Manipur existed, as did its king. Therefore this kingdom is a very old, aristocratic vaisnava kingdom. If this kingdom is organized as a vaisnava state, this revitalization will be a great success because for five thousand years this state has maintained its identity. If the vaisnava spirit is revived there, it will be a wonderful place, renowned throughout the entire world. Manipur Vaisnavas are very famous in vaisnava society. In Vrindavan and Navadvip there are many temples constructed by the kings of Manipur. Some of our devotees belong to the Manipur state. The Krishna consciousness movement, therefore, can be well spread in the state of Manipur by the co-operative efforts of the Krishna conscious devotees“. According to the Cheitharol Kumbaba (Royal Chronicle of Manipur), king Pakhangba ascended the throne of Manipur in 3135 Kalyabda (the year indicating the era of Kaliyuga). On completion of 45 years of his reign, another era known as Sakabda was started. The two eras mentioned herein are found related with the evidences of the influence of Vedic civilization, that is to say, during these two eras the Aryans had already settled in this land (Manipur), which could be confirmed from the life and culture of the people living there. According to the calculation made on the basis of the two eras, the Kaliyuga has completed 5099 years. King Pakhangba married Laisana who came to Manipur along with the Poireitons from Srihatta (present Sylhet in Bangladesh). There is a well known Manipuri Purana known as “Poireiton Khunthokpa”. This purana was not destroyed in the burning of the puranas during the reign of king Pamheiba. This has been recorded in the book “Satjala” by R. K. Sanahal Singh. In the Sakabda 186, i.e. 264 A.D., king Taothingmang ascended the throne of Manipur. During his reign, all the rivers of Manipur were unearthed with the help of his elder brother Yoimomba to drain out the stagnant water in the valley area of Manipur. In this connection, it can be pointed out that the word Manipur as the name of this land was found used in the Cheitharol Kumbaba. This has clarified the controversy as to the name of this land as Manipur. This shows that the name Manipur was already there during the time of king Taothingmang in the Sakabda 186. We also find evidence to prove that the people of Manipur worshipped Sri Hari, Durga, Siva from very ancient time. A copper plate of the period, Sakabda 721 (799 A.D.) was discovered in Kareng village. The English translation of the words inscribed on the plate is reproduced as below: “Sri Hari ! In the Sakabda 721, the then king Khongtekcha Yairenpa with blessings of the Lord got a Purana. Know it for certain that this is about king Khongtekcha. ” This copper plate has been preserved as an old record of the government by Sri Wahengbam Yumjao Singh, the then government officer. This is a well known fact that during the reign of Meidingu (king) Kiyamba, the people of Manipur worshipped Lord Vishnu. In the Sakabda 1391, Pong Ningthou (king) Chaupakhekhomba gave a Vishnu Chakra to his friend king Kiyamba as a gift along with 80 caskets of gold as a token of love and his friendship. In an article written by R.K. Sanahal, it is mentioned that during this time Lord Vishnu was worshipped in the land of Pong and the religion of the land was “Phuralung” which means literally worship of God which is installed in aphura (temple). King Kiyamba installed the Vishnu Chakra in a temple at his palace at Vishnupur. It is said that present Vishnupur which is about 29 km. south west of Imphal, the capital city of Manipur was named after the Vishnu Chakra. In the Sakabda 1619, king Charairongba ascended the throne of Manipur. During his reign one Brahmana called Banamali Raya, who belonged to Nimbarka Vaisnava Sampradaya, came to his palace. He initiated king Charairongba and gave him the name, Nilambara. After king Charairongba, his son Pamheiba alias Garibniwaja ascended the throne of Manipur in the Sakabda 1630 on the 23rd day of Thawan month (August). He became an initiated disciple of Sri Gopaldas of Nimbarka vaisnava in the year 1639 Saka era. In 1644 Saka era, on the 5th lunar day of Kalen (May), he completed the construction of a temple of Sri Krishna. This king was a very great devotee and instructed all his subjects to be devotees of Lord Sri Krishna. During the reign of Pamheiba, a well read scholar and spiritual leader named Shantidas, who belonged to Ramandi Dharma, came to Manipur. This Guru influenced king Pamheiba to be a devotee of Lord Rama. His influence was short lived. He was not very much connected with the long established faith of vaisnavism, the people of Manipur had been practising for many centuries. The vaisnavism in Manipur reached its zenith during the time of king Chingthangkhomba popularly known as Rajarsi Bhagyachandra in the 18th century. He was the grandson of king Garibniwaja. He ascended the throne of Manipur in 1759 A.D. In 1762 the Burmese, acting in concert with his envious maternal uncle invaded Manipur, and king Bhagyachandra along with his queen and a few attendants fled to the neighbouring state of Ahom, now known as Assam. Having heard king Bhagyachandra’s virtues, Rajeswara, the then king of Ahom was very pleased to receive him and arranged for Bhagyachandra to stay in thè vicinity of the royal palace. Meanwhile, king Bhagyachandra’s crafty uncle wrote a letter to the king of Ahom that the person taking refuge at his court was an imposter, not the great Bhagyachandra. The uncle requested the king of Ahom to kill him (Bhagyachandra) for his treachery. The message seems to have influenced king Rajeswara. Though not entirely persuaded, he began treating Bhagyachandra with suspicion. The real Bhagyachandra was said to have supernatural power. So finally, on the advice of the senior ministers, king Rajeswara reluctantly devised a test: In a public arena, Bhagyachandra, unarmed, was to catch and tame a wild elephant. Confronted with this humanly impossible task, king Bhagyachandra, completely surrendering to Lord Sri Govinda, prayed for His guidance. Lord Govinda appeared in his dream and advised him to enter the arena with a garland and a japa beads in his hands. Lord Sri Govinda assured him victory and he would be the sole king of Manipur. On regaining the kingdom he was instructed to install a Govinda deity, to be carved from a certain jack fruit tree growing on the slope of a bill, known as Kaina. On the following day, king Bhagyachandra entered the arena with a garland and a japa mala beads in his hands chanting the names of Lord Sri Govinda as directed in his dream. The elephant charged from a distance, but as it neared Bhagyachandra, it slowed down and knelt before him. The king then mounted the elephant and rode triumphantly through the cheering crowds. Thus, with the unlimited Divine blessings of Lord Sri Govindaji, king Bhagyachandra could get through the test of king Rajeswara. Thoroughly convinced, king Rajeswara profusely apologised and offered his full assistance to king Bhagyachandra to win back his kingdom. Bhagyachandra returned to Manipur with the forces of king Rajeswara and regained the throne. After consolidating his position fully as the king of Manipur, he arranged to install the deity of Sri Govindaji by bringing the jack fruit tree that was grown on the slope of Kaina hill. He described to the sculptors led by Sri Sapam Lokhon Singh how the vigraha of Lord Sri Govindaji should look, according to the vision he had seen, and advised them also to consult the descriptions given in Srimad Bhagavatam. With joyous festivities, the deity of Sri Govindaji was installed in 1776 on the fullmoon day of Karttika (Mera). King Bhagyachandra himself, his court, bis entire state – all were dedicated to Sri Govindaji. Rajarsi Bhagyachandra was an ardent follower of Srila Narottama Das Thakura Mahasaya, an exponent of Gaudiya Vaisnavism. Sri Ganga Narayana Chakravarti one of the great disciples of Srila Narottama Das Thakura along with his disciples and followers namely Krishna Charan Chakravarti, Pujari Kunjabihari Thakur, Purohit Nidhirama Acharya and Rama Gopal Vairagya came to Manipur for spreading the essence of Vaisnavism and Bhagavata Culture. King Bhagyachandra was initiated by Sri Ganga Narayana Chakravarti. Since then the kings of Manipur had been initiated by the Royal priests and they influenced the kings greatly to dedicate their lives to the propagation of Bhagavata Culture. The kings were all devoted to Lord Sri Govindaji. It is really heartening to see that even today the deity of Sri Govindaji has been worshipped as the presiding deity in the temples of every village of Manipur valley. The people of Manipur had been initiated by the priestly brahmanas according to the guru parampara of Gaudiya vaisnava tradition following Srila Narottama Das Thakura. This practice is still continuing in all the vaisnava families of Manipur. Towards the end of his life king Bhagyachandra wanted to spend his last days in Khetari, Murshidabad where Srila Narottama Das Thakura was born. Because of his attachment to Srila Narottama Das Thakura, his way of life and teachings, etc., king Bhagyachandra was sometimes called the incarnation of Srila Narottama Das Thakura. After enthroning his eldest son, Labanyachandra, Bhagyachandra left Manipur in 1798 for Murshidabad. On his way to Khetari, Murshidabad he visited all the pilgrimage sites at Nabadwipa where Lord Gauranga played His pastimes. From there he proceeded to Murshidabad. He passed away on the Sukla tritiya of the month of Karttika 1799 A.D. After Rajarsi Bhagyachandra, from 1798 A.D. to 1955 A.D., the following kings of Manipur viz., Labanyachandra, Modhuchandra, Chourajit, Marjit, Gambhirsingh, Narasingh, Debendra Singh, Chandrakirti, Surchandra, Kulachandra, Churachand and Budhachandra were great devotees of Lord Sri Govindaji and Srimati Rasheswari and they patronised the vaisnava culture in Manipur. From the analytical view of the above points, regarding the vaisnava culture in Manipur, it is quite apparent that Manipur has been a land of vaisnavas since a very ancient time till the middle of the 20th century. From the fifties onward, there has been a tendency in the minds of the younger generations of Manipur of taking the strict vaisnava culture lightly. As a matter of fact, during the late seventies there was a great disturbance caused by a group of revivalists in the practice of vaisnava culture in Manipur. People were fearful and their minds were in great anxiety. Even deities of many temples in the state were stolen and thrown away. It seems that the vaisnava culture in Manipur was immensely endangered and the symptoms of the age of Kali became manifest. This might be partly due to the influence of the western civilization and education. Srila Prabhupada repeatedly mentioned the importance of the revitalisation of the vaisnava spirit in Manipur to his beloved disciple Srila Bhaktisvarupa Damodara Swami Sripada Maharaja from Manipur in the words: “Now, make Manipur a very enlightened vaisnava state. I have got a very good respect for Manipur because Arjuna’s son Babhruvahana was there. So you make Manipur an ideal state. I want to go only for this reason, that you take it very seriously. Make it a centre of scientific vaisnava culture. ” Srila Prabhupada, Conversation-Extra At this critical juncture, Sripada Maharaja, with the kind help of many dedicated vaisnavas of Manipur established the ISKCON Manipur centre at Imphal on December 25, 1977 just after the departure of Srila Prabhupada. The coming of ISKCON to Manipur was profusely appreciated by all the vaisnavas of Manipur. They see a new hope and they are greatly relieved. All of them feel that this is due to the arrangement of Sri Govindaji. By the blessings of Srila Prabhupada, ISKCON Manipur is contributing significantly in preserving and strengthening the Gaudiya Vaisnava culture in Manipur today. Manipur can be rightly called the Vrindavana of the East. By the mercy of Lord Sri Govindaji, this land is made favourable for the practice of Bhagavata culture. As a matter of fact, Sri Govindaji has been the presiding Deity of the state of Manipur since the time of Rajarsi Bhagyachandra i.e. from 1759 A.D. Devotion to Lord Sri Govindaji is the life and soul of every member of the vaisnava family of Manipur for centuries. Therefore, the information on the worship of Sri Govindaji (Nitya seva puja) may be of great interest to the vaisnavas of the world. TOPOGRAPHY: ITS UNIQUE CHARACTERISTICS It will be worthwhile to depict some of the unique characteristics of Manipur including its topography, which may be of great help to study the Manipuri vaisnava culture. A slight attempt to investigate into the hidden background of the exceptional and unique characteristics of Manipur in respect of its natural beauty of the landscape, climatic conditions, including naturally air-conditioned weather, fauna and flora of rich vegetation including various seasonal flowers and fruits, rare species of wild life and typical spiritual outlook of the Manipuri vaisnavas (being taken together) would make one feel that Manipur is a land of Superb Divine gift of Nature. Manipur, assuming a geographical oval shape of a lotus of budding stage has a longer length extending from South to North and a shorter breadth extending from East to West. Manipur valley is just like the whorl of the lotus flower with ranges of hills around the whorl in the form of petals. This encircling of the valley by the rows of hills is likened to a mother embracing her beloved baby on the lap. One astonishing beauty of Manipur Valley is that an observer, from any place of the valley, finds himself being encircled by hills. A tourist may not rely on this comment until he experiences it personally. When he pays actual physical visits at different spots he can see the reality of it. Manipur is not only charming but also abounds in very rare species of wildlife, fauna and flora of rich vegetation A special land lily called Siroy lily grows on the Siroy Hill of Ukhrul district of Manipur at an altitude of about 6000 ft. This is the only variety of its kind available on this earth. By nature, lilies are water plants. It is very unusual to find a lily plant growing on the bill possessing all the characteristics of a lily flower. It is a wonderful gift of nature. In addition to Siroy lily, there is also a peculiar type of lotus popularly known as Uthambal (a lotus blooming on the branches of a tree) having its penetrating sweet smell, quite different from Magnolia. A rare kind of deer called Sangai makes its habitat in the floating soil over water of Loktak lake, Manipur. The feet of the deer bear a number of projections just that of maize corn plant, having projections at the foot of the plant to support its stand. Those projections enable the deer to move steadily up and down on the floating soil. There is a kind of floating soil covering a large portion of “Loktak” moving steadily up and down as if it dances along with the waves of the water of the lake, where this typical deer dances joyfully here and there on the floating soil. This is situated near Keibul Lamjao of Thanga area of Manipur, which has been recognized as the only floating park in the world. SEASONS: Manipur is a land adorned by six seasons corning in succession throughout the year. The seasons came in such a very orderly manner that one season appears waiting to replace the other one after another. Many varieties of flowers, orchids, lotuses, lilies and many others decorate the different seasons as if the whole of Manipur is changing its dress. The duration of each season is of two months:- Olangtha: Summer Season (April and May) Napungtha: Leafy Season (August and September) Ningthamtha: Winter Season (December and January) Nongjutha: Rainy Season (June and July) Louroktha: Autumn Season (October & November) Yeningtha: Spring Season (February and March Thus Manipur enjoys the infinite bliss of nature signifying a distinctive feature of climate. The charming flowers and excellent seasonal fruits of varied qualities are offered to Sri Govindaji, the presiding deity of Manipur. Many visiting tourists make passing comments taking Manipur as “a litle paradise on earth” being neither too hot nor too cold and naturally air conditioned. TRADITIONAL SEVA PUJA OF SRI GOVINDAJI: La, the plantain leaf is an essential item in the seva puja. The preparation must be colourful and arrangement be both attractive and artistic. Many devotional and decorative items are made from the fresh plantain leaves. When there is an offering of fruits and flowers with love and devotion to Lord Sri Govindaji, it is customary to offer it on a Tangga made of fresh plantain leaf, which serves the purpose of a plate, cut in a circular form. A large sheet of plantain leaf is cut in an elliptical form and over it, placed an additional circular sheet of plantain leaf known as Lakhang. The rice bhoga to he offered to Lord Sri Govinda is placed over it. The rice bhoga is, first put in a Luknam shel (bowl-shaped metal cup) and is compressed to make into the form of the Luknam shel and thereafter it is transferred to the middle portion of the lakhang. The other items associated with the rice bhoga are placed in the donas (banana leaf cups). The donas filled with varieties of preparations are placed around the rice bhoga. The spiritual significance of cutting the leaf in a circular or elliptical shape is that there is no beginning and end to the offering of devotional service to Lord Sri Govinda. The use of plantain leaf for offering Bhoga to Sri Govindaji gives a feeling of indescribable serenity and cleanliness in the hearts of the vaisnavas and they pray that the Lord will mercifully accept their humble offerings. CHANGE OF VESA (DRESS) OF LORD SRI GOVINDAJI: It is customary for Sri Govindaji Vigraha to bave a change of Vesa (dress) in three different colours in a month. 1. White vesa on the full moon day 2. Red vesa on the two ekadasi days 3. Black vesa on the new moon day Sri Govindaji is dressed in the usual Natavara vesa for the remaining days of the month. In the two months of Spring (Feb. and March) Sri Govindaji is dressed in yellow colour excepting full moon days, Ekadasi and new moon days. Three colours of the Vesa mentioned above have their specific significance. The white Vesa stands for erasing the image of material contamination from the minds of the devotees. If the devotees happen to have the darshana of Sri Govindaji in white dress, it is believed that it will enable them to transcend the mire of delusion. The darshana of Sri Govindaji in red vesa gives an untiring energy for serving Lord Sri Govindaji. The darshana of Sri Govindaji in black vesa reminds devotees of the difficult journey of life in the boundless ocean of samsara without knowing the goal of life. Further, the three colours of vesa are meant indirectly for representing the three modes of nature namely goodness, passion and ignorance which are said to have been created out of Sri Krishna’s eternal potency, Mahamaya. Although created by the Lord Himself, He is not controlied by the three gunas. Just to give a light on the meaning of the three gunas to the devotees, it is believed, Sri Govindaji has been dressed in the particular colours on the specified days. POLO— KSHATRIYA GAME OF MANIPUR: The Manipuri Polo may be cited as one of the glaring examples for showing the degree of intensity for Krishna Consciousness by the Ksatriyas of Manipur. The origin of well-known world famous Polo is from Manipur. The game is played between the two teams. While coming out of the playing field after the game is over the two teams will rejoice by shouting “Victory is Sri Govindaji” completely disregarding the fact that they are winners or the losers. This shows that the result of the game either success or failure is always offered to Lord Sri Govindaji without a little sense of owning it by both teams. Their play is simply to please Sri Govindaji. The same is the case with martial arts. In the games of wrestling before the actual start of the match, the two contesting wrestlers will come out with a devotional feeling in the heart praying to Sri Govindaji with folded hands and bow down their heads to offer obeisances to the respective gurus. MONTHWISE SEVA PUJA OF SRI GOVINDAJI TEMPLE: There are special festivals being observed in each month, apart from offering daily Puja seva to Lord Sri Govindaji. SHAJIBU (April): On the day of Cheiraoba, the new year day of Manipuri people, in April a grand feast (Mahotsava) is offerred to Sri Govindaji. This day is very important for the vaisnavas because on this day the Brahma-Sabha (committee of Brahmanas) nominates a vaisnava who voluntarily accepts the threefold miseries of the material existence on behalf of the people of Manipur where Sri Govinda is worshipped as the presiding deity and his service lasts for one year. Such a person is known as “Cheithaba” (announcer of the coming year by raising a stick). This Cheithaba is considered to be very devoted to Sri Govindaji. On the full moon night of Shajibu (April), the Vasanta Rasa is offered to the lotus feet of Sri Govindaji. After performing sandhya arati seva puja, Sri Sri Radha Govindaji Vigrahas will be brought to the Rasamandala hall from the temple altar wearing all the beautifully prepared dresses of the Rasalila. The Rasalila will be preceded by an invocation performed by a group of male singers (Nupa Pala) in the form of sankirtana. As soon as the sankirtana is over, the Vasanta Rasa dance begins with the Gopis after the style and form offered to Lord Sri Krishna in the Vrajadhama. KALEN (May): On the very auspicious Akshaya tritiya, the third day of the bright fortnight of the month of Kalen (May), Sri Govindaji abhisekam is performed in the name of Chandana yatra. On the fullmoon day of Kalen, the Jalakeli, the water sporting pastimes of Sri Sri Radha Govindaji, is performed as was introduced in Manipur by king Narasingh Maharaja. For the observance of this festival, Sri Govindaji will be decorated with Chura and bangles made out of flowers. Sri Sri Radha Govindaji Vigrahas will be placed in the centrally located Simhasana (platform) in the centre of the Mandapa. The platform is fixed on a wheel which can rotate clockwise or anticlockwise. Sri Sri Radha Govindaji Vigrahas will appear as if They play in the shower of water standing face to face with all the dresses of Sri Sri Radha Govindaji being completely wet. After this, the Brahmanas will change the dresses of Sri Sri Radha Govindaji. Thereafter, arati will be offered to Their Lordships before being taken inside the temple. After that, Sri Sri Radha Govinda Vigrahas will be taken back inside the temple by using specially designed palanquins to be lifted by the vaisnavas. to be continued in part 2

Temukan Puluhan lagu-lagu Bhajan, Kirtan dan Lecture Srila Bhaktisvarupada Damodara Swami di Swiss.

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Rama Morrison
Elementary School Teacher

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