Nitaibadi- Ekchakra Garvabas

Four ages are predominantly and categorically characterized with four definitely determined attributes. To be precise, 'Satya' is reflective of 'Tapasya' or austerity, 'Treta' is indicative of 'Yagna' i.e. the celestial flame, 'Dwapara' typifies 'Archana' or Rituals and 'Kali' exclusively stands for 'Sri Naamsankirtana' i.e. chanting of 'Harinaam' or rending the holy name of Omniscient Almighty Lord Sri Krishna. To emphasize the unique prerogatives

of chanting Sri Naam, the shloka ends with triple assertions with three time successive and affirmative utterances. However, Sri Vrindavana Dasa, the mighty creator of 'ChaitanyaBhagavat', an immortal poetic exegesis on the divine life of Mahaprabhu Sri Krishna Chaitanya, wonderfully articulates phrases like "Sankirtanaika pitarau" i.e. the dual progenitors of sankirtana and "yugadharma palau" i.e. the preceptors of neo socio-religious approaches in imminent time. It's needless to mention that the dual embodiments of Sankirtana and the pair of harbingers of ablooming humanitarian religion were nobody else but the dual human incarnate - Sriman Mahaprabhu and Prabhu Nityananda.During his youthful days at Nabadwip, Mahapabhu more often than not, used to become engrossed with the ethos of Sri naam kirtana in a closed-door assembly of Sribasa pandit's indoor households surrounded by his near and dear ones. During that time and more absorbingly after returning from Nilachala, this eloquent Mahamantra eventually became directly instrumental to social transformation. A so called geriatric,moribund and orthodox society was lifted to a rejuvenated and lovable human community free from all sorts of bias and prejudices. Naamsankirtana later,was reevaluated in the motion of Naamyagna. Vedic yagas e.g. Raajsuya, Agnihotra, Vajpeya etc. we’re nothing special compared to the contentment and fulfillment of that of Naamyagna. The day before the commencement of Naamyagna, Adibasa kirtan is set to motion. There are five exclusively chosen chanting phrases (kirtans) that announce the holy advent of 'Adhibasa'. Decoration of the sacred platform i.e. Manchasajja is a pivotally important aspect because it sets the tone with portraits of lords and lusty predecessors in a four square box like

arrangement. In addition to that, the portrait of Mahaprabhu with five enlightened confederates (Panchatatwa) at the frontal appearance of the foliage & flower decorated platform also arrests one's attention. In front of that, ceremoniously signed vessels and seats are set up. After the accomplishment of Abhiseka, the deities around that hallowed platform are allowed to rest overnight. The very next day, follow up rituals begin with an early morning melody resplendent with celestial flame i.e.Mangalarati.Till the curtain down closure of the sustained rituals, a yagapradip /Ananta Prajwalita Dip i.e. an ever lit up flame is kept aglow within a clay cauldron.
After a daylong and perpetual ritual performance dedicated to Sri naam mancha (the sacred stage), Nagarsankirtana or road procession is conducted with the onset of next morning. The rally is led by Srikhuntiji i.e. the metal emblem and the colourful flags bearing ensigns. Having returned from the road rally, a ritual of turmeric paste blended in buttermilk (Dadhimangal) graces the occasion. The festival marks its happy ending with Bhogarati or waving the deity with eternal light before midday prasada or final offerings.Chiefly, soaked and sweetened rice (chira) mixed with milk cream, sweetmeats and fragrant, aromatic spice-ingredients are served in deep curved clay bowls as Malsa bhog . It eventually stands out to be another trademark feature of the entire process reliving the memorable saga of Sri Raghunatha at august advent of Dandamahotsava. But with the passage of time, such Vaishnava heritage practices tended to fade away. Centuries later this apparently oblivious cult was brought to fresh lease of life with renewed vigour by Sri Radharaman Charandas Babaji Mahashaya and his illustrious follower Sri Ramdas Babaji Mahashaya who, by dint of relentless endeavour, reestablished the sagging cult of Sri naam yagna. Baranagar Sri Pathbari Ashram became the nerve centre of all Vaishnava socio-cultural ethos. Both in Bengal and Orissa, all the sacred sites impressed with the memories of Mahaprabhu and Nitaichand were enthused with Sri naam while commemorating memorable occasions on memorable sites on relevant memorable days. To a devout Vaishnava, such sanctified Sri naamyagna is not merely meant for yielding fruitful results ensuring earthly or temporal success, rather, it is cherished with a feeling inextricably woven with the spiritual blessings of the dual patriarchs --- Sriman Mahaprabhu and the peerless pioneer - Sriman Nityananda -- two Angels of Renaissance or revival of Humanism in Medieval Bengal.

Namyaggya