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নামঘোষা-২|কৃষ্ণমণি নাথ|Namghuxa|krishnamoni Nath|অচ্যুৎ শইকীয়া|নামঘোষা পাঠ-২

Symphony presents নামঘোষা পাঠ-২ কণ্ঠ:কৃষ্ণমণি নাথ ব্যৱস্থাপনা:অচ্যুৎ শইকীয়া পৰিকল্পনাঃ ধৰিত্ৰী দেৱী। বাদ্যযন্ত্ৰী:অভিষেক ধৰ,হেমন্ত বসুমতাৰী বাণীবন্ধন:বেদাশীষ শৰ্মা(সংগীত অডিঅ' লেব,নগাঁও) কৃতজ্ঞতা:পবিত্ৰ কলিতা,দিব্যজ্যোতি শইকীয়া, নিপু কাকতি,পাপু কলিতা Musings of Nam-Ghosa The Nam-Ghosa (Nāma Ghosā). Also known as Hajari Ghosa. A timeless Vaishnavite scripture written by Madhavdeva, a devoted disciple of Srimanta Sankardeva, which have been known as his monument of life. Almost 600 recitation (verses) of it, splendid by juicy translation of devotional verses from the Bhagavata, the Gita and Purana etc. Remaining of it are reflections of his spiritual experience. For easy consistency between concept and metaphor, the author become get success in transform content to devout. Therefore it’s incomparable also. If we perceived Nam-Ghosa subject to Kirtan-Ghosha, then we see that as like as it, Nam-Ghosa has free from assemblage of narrative. Apart this, it’s an ocean of divinity. Such attributes of Nam-Ghosa inundated reader & listener. On where they can drowning in veneration! According to Dr. Banikanta Kakati, the prominent linguist, literary figure, critic and scholar in Assamese language there are three indecision took place in Nam-Ghosa. These are- the memory of the virtuous character Sankardeva, self-smallness of Madhavdeva and divine power of devotion to Lord Krishna. It is imitated in the first lyric of Nam-Ghosa. It is said that one day Sri Sankardeva told Madhavdeva to write a theological treatise expressing the triumph of chanting the Name of the Unknowable over all other forms of worship in the Kaliyuga. He further advised Madhavdeva to make the scripture as easy and sweet apparently as the soft flesh of a plum but to base it on the authoritative Sastras or scriptures and on their well-established ethos. The illumination of the cult of Vaisnavism as proclaimed and propagated by Sri Sankardeva, but its aim is to establish that no one can attain redemption without bhakti and that in this Iron Age (Kaliyuga) the one and the only form of religious genre that is feasible and practicable for a worldly man is chanting repeatedly the Names of God, the Unknowable, as sanctioned by the Scriptures. Nam-Ghosa proclaimed the four levels of ‘Ak Saran Hori Nam Dharma’ to pursuit it. These are: Guru (master), Deva (god) Nam (The Name) and Bakta (venerator). The whole scripture is devoted in the discussion of them and on their utility in piety. As mentioned above, Madhavdeva in his Nam-Ghosa establishes on the authority of Vedas, Upanishads, the Gita and the Bhagavata that Krishna, Who has been, being adored by Brahma and Siva, which are known as the key of the Devatas (gods), also the creator of the universe recognized in the Hindu Sastras. Madhavdeva devotes more than half of the scripture in the exponent of this statement. So the form of religious practice advocated by Madhavdeva in his Nam-Ghosa is that a man ought to take instruction from a Preceptor or Sastra, condense his mind to think of God in his heart, adoration his Names and dedicate himself in the service of his Devotees. It is said that God cannot leave the company of his devotees. Interestingly, His reproach in confounding the body with the soul and in not dedicating himself to the service of God and man are pitiful and impressive. The enthusiasm with which he argues his case to arrive at his aim is inspiring and nonpareil. His aim is to establish that God is one and everybody else emanates from him; He is to be adored; nobody can have a comprehensive idea of him; performance of rites and ceremonies cannot enable the subject to reach him; devotion is the right path to deliverance; the only form of devotion that a man can contemplation in this age is to have implicit faith in him and to sing his Names alone and in company of such other devotees. He has based his arguments mainly on the Gita and the Upanishads and mentioned to the allegories described in the Bhagavata and other religious scriptures. Every one going through the Nam-Ghosa will probably have to admit that Madhavdeva was successful in his attempt to achieve his aim. Madhavdeva in his Nam-Ghosa has not given much consideration to the observance of rites and ceremonies associated with religion. He says that they are necessary for those only whose minds have not been imbued in the glory of God. He explain his remarks with a conformity that a man who gets manna to drink does not hanker after any other beverage. Excessive! written by Mr.Samujjal Borah 8638935549