Re: Sarana Yathra
Takeshi Krueger
On his return from his pilgrimage (c1493), Sankardev refused to take back the Shiromaniship, though on the insistence of his elders, he took responsibility of a hundred families (gomastha) but he soon handed over the responsibility to his son-in-law Hari. On his grandmother's insistence, he married Kalindi at the age of 54. Finally, he moved back to Bordowa and constructed a temple (devagriha) in c1498,[27] possibly a thatched house, built on the original site of his father's house where he could meet with people, discuss religious matters and hold prayers, and preach. He wrote Bhakti pradipa and Rukmini harana. Soon after, he received a copy of the Bhagavata Purana from Jagadisa Mishra of Mithila, with Sridhara Swami's monistic commentary "Bhavartha-dipika". Mishra recited and explained the entire Bhagavata in the presence of Sankardev and this event is considered momentous in the development of Ekasarana.[28] Datyari, an early biographer of Sankardev writes: Sankardev listened with rapt attention to the exposition by Jagadish Mishra and realised that the Bhagavata was a scripture without parallel, a scripture that determined Krishna as the only God, naam as the real dharma, and aikantika-sarana and sat-sanga as the indispensable elements of the faith."[29] He also began composing the Kirtana ghosha.
While at Gangmau, the Koch king Biswa Singha attacked the Ahoms. The Bhuyans fought for the Ahoms and the Koch king was defeated. Due to the unsettled situation at Gangmau Sankardev next moved to Dhuwahat, near Ahatguri in present-day Majuli, washed away by the Brahmaputra in 1913. The Bhuyans were settled here by the Ahoms with land and estate,[42] Hari, Sankardev's son-in-law became a Saikia, and his cousin Jagatananda, grandson of Jayanta received a title 'Ramarai'.[43] At Dhuwahat, he met his spiritual successor Madhavdev. Madhavdev, a sakta, got into a religious altercation with his brother-in-law Ramadas who had recently converted to Vaishnavism. Ramadas took him to Sankardev, who, after a long debate, convinced him of the power and the efficacy of Ekasarana. The acquisition of Madhavdev, with his talent in poetry, singing and dedication to his new-found religion and guru, was a significant event in the Ekasarana history. At Dhuwahat he managed to attract a wider attention and popularity and he initiated many others into his religion.
Sankardev preached pure devotion (bhakti) to Krishna consisting primarily in the singing (kirtan) and listening to (sravan) of his deeds and activities. Ekasarana follows the dasya attitude (bhava) of worship in which the devotee considers himself to be a servant of God. In contrast to other Vaishnava schools, Radha is not worshiped along with Krishna.
Srimanta Sankardev started a system of initiation (Sarana) into his religion. He caused a huge social revolution by fighting against the caste discrimination prevailing at that time. He initiated people of all castes and religions, including Muslims. After initiation, the devotee is expected to adhere to the religious tenets of Ekasarana consisting in worship to one God, Krishna, and offering devotion to him, forsaking completely all forms of Vedic rites.
Sankardev's famous debate with Madhavdev, who was a staunch sakta (devotee of Shakti) earlier, and Madhavdev's subsequent induction into Ekasarana, is often cited as the single most epoch-making event in the history of the neo-Vaishnavite movement in Assam. Madhavdev, an equally multi-talented person, became his most celebrated disciple.
Tirta yatra merupakan yadnya agung yang sangat mulia. Tirta yatra berarti suatu perjalanan suci mengunjungi tempat-tempat suci, perjalanan suci untuk menyucikan diri, perjalanan suci, dan perjalanan suci untuk penyucian diri dari dosa-dosa. Tirta yatra memiliki makna sebagai sarana untuk mendekatkan diri kepada Ida Sang Hyang Widhi Wasa, meningkatkan keimanan serta kesucian rohani. Dalam melaksanakan tirta yatra patutlah didasari dengan pikiran yang jernih serta suci. Adapun manfaat dari tirta yatra antara lain dengan Tirta yatra kita meningkatkan Sradha, keyakinan atau keimanan.Kita datang menuju tempat suci yang jauh melakukukan Bhakti, sembahyang, Meditasi dan pembacaan kitab suci dan menyanyikan Dharmagita. Dengan Tirta yatra terjadilah proses penyegaran kembali terhadap mental dan fisik kita yang sebelumnya mungkin jenuh akibat rutinitas dalam melakukan aktivitas sehari-hari.
A modern temple, Samvatsarana, was built at the base of the hills of the main temple complex by Tapa Gachha initiative. It has a small museum at the lower level.[9][13] Ashtapadh temple is depiction Ashtapadh (Mount Kailash) where Adinatha is believed to have attained moksha.[39]
aa06259810