DOCSLIB.ORG

What Do Different People Believe About God?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

What do different people believe about God? Re- cap on last weeks learning. • Last week, we learned what Muslims believe about Allah. Can you remember some of the ways in which Muslims describe Allah? How do Hindu people show what they believe about Gods and goddesses? Learning objective: To find out about Hindu gods and goddesses. This week, we are going to be learning about Hinduism and describe some ways in which Hindus describe God. Click on the following clip to find out more. https://www.bbc.co.uk/teach/class-clips- video/religious-studies-ks2-my-life-my-religion- hinduism-inside-hindu-temple/zbf2t39 Watch it again but this time record some facts that you have found out on your paper. What Hindus believe •Hindus believe in one God. They believe God is everywhere and in everything. •Hindus believe that he created the world and everything in it. The Supreme Soul is called Brahman. •Hindus believe that Brahman has many forms. They believe that these forms represent the different aspects of Brahman’s power. Om, the symbol of Brahman •These forms are the thousands of gods and goddesses of Hinduism. Many Hindus choose more than one of these deities to Theseworship. forms are the thousands of gods and goddesses of Hinduism. Many Hindus choose more than one of these deities to worship. Great Gods Hindus believe that there are three great gods. These are considered the Trimurti – the three aspects of the universal supreme God. Vishnu Brahma Shiva Brahma • Hindus worship one main god called Brahma. • Vishnu and Shiva are different representations of Brahma. • Brahma is their creator; they believe he created the universe. • He is the first god in the Hindu Trimurti (three gods who are responsible for the creation, preservation and destruction of the world). Vishnu • Vishnu is the Hindu god that helps preserve the universe and people. • He is the second god in the Hindu Trimurti. • Hindus believe that he has saved his followers by appearing to them in other forms. • Vishnu has four arms to represent the four corners of the world. Shiva Hindus believe that Shiva is the source of good and evil. Shiva is the destroyer of the universe so that new life can come again. He is the third god in the Hindu Trimurti. BRAHMAN BRAHMA VISHNU SHIVA DESTROYER CREATOR PRESERVER ONE GOD – MANY FORMS Known as the Trimurti Tri = three Murti = image Task: Can you write a fact sheet that shows what Hindu people believe about god? You could include drawings and any information that you think the reader would find interesting. Extension: The different gods and goddesses have different personalities, qualities and powers. This means they appeal to different people at different times. Can you design a god and describe its powers and personality? I look forward to looking at your work. Next week we will be learning why some people don’t believe in God..
Recommended publications
  • Friday Hindu Story

    Friday Hindu Story

    Lord Brahma Brahma is the creator of the universe and all knowledge. He is the first god in the Hindu Trimurti (three gods who are responsible for the creation, preservation and destruction of the world). Brahma grew inside a lotus from the navel of a sleeping Vishnu. He has 4 heads and has the goddess Saraswati as a companion. Brahma is sometimes depicted with a beard. Lord Vishnu Vishnu is the Hindu god who preserves the universe and people. He is the second god in the Hindu Trimurti. Hindus believe that he has saved his followers by appearing to them in other forms. Vishnu has four arms to represent the four corners of the world. Lord Shiva Shiva is the destroyer of the universe so that new life can come again. He restores the balance between good and evil. He is the third god in the Hindu Trimurti. Ganesh Ganesh is the elephant-headed god and the Lord of all living things. He is the god who helps people overcome their problems by granting them wisdom and strength. It is said that the god Shiva cut off his original head and restored him to life by giving him the head of an elephant. Lakshmi Lakshmi is the wife of Vishnu and travels on a lotus flower. She is the goddess of wealth and success. Sita Sita is actually an incarnation of the goddess Lakshmi. She is a beautiful, loyal wife and a role model for Hindu women. Rama Rama is the ‘perfect’ avatar of Vishnu. He is a symbol of chivalry and virtue.
  • An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva

    An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva

    An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet.
  • 9. Brahman, Separate from the Jagat

    9. Brahman, Separate from the Jagat

    Chapter 9: Brahman, Separate from the Jagat ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 1: Why does a human being see only towards the external vishayas? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Katha Upanishad states in 2.1.1 that Paramatma has carved out the indriyas only outwards and ​ ​ therefore human beings see only towards external vishayas. ​परािच खान यतणृ वयभूतमापरा पयत नातरामन .् Question 2: What is the meaning of Visheshana? What are the two types of Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: That guna of an object which separates it from other objects of same jati (=category) is known as ​ ​ Visheshana. For example, the ‘blue color’ is guna of blue lotus. This blue color separates this blue lotus from all other lotuses (lotus is a jati). Therefore, blue color is a Visheshana. The hanging hide of a cow separates it from all four-legged animals. Thus, this hanging hide is a Visheshana of cow among the jati of four-legged animals. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ The two types of Visheshanas of Brahman which are mentioned in Shruti are as follows:- ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Bhava-roopa Visheshana (Those Visheshanas which have existence) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Abhava-roopa Visheshana (Those Visheshanas which do not exist) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 3: Describe the bhava-roopa Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Visheshana refers to that guna of object which separates it from all other objects of same jati. Now jati ​ ​ of human beings is same as that of Brahman. Here, by Brahman, Ishvara is meant who is the nimitta karan of jagat. Both human being as well as Brahman (=Ishvara) has jnana and hence both are of same jati. However, there is great difference between both of them and thus Brahman (=Ishvara) is separated due to the following bhava-roopa Visheshanas:- ​ ​ ● Human beings have limited power, but Brahman is omnipotent.
  • Metal Craft Heritage of Cauvery and Riverine Regions

    Metal Craft Heritage of Cauvery and Riverine Regions

    Sharada Srinivasan METAL CRAFT HERITAGE OF CAUVERY AND RIVERINE REGIONS NATIONAL INSTITUTE OF ADVANCED STUDIES Bengaluru, India Research Report NIAS/HUM/HSS/U/RR/02/2020 Metal Craft Heritage of Cauvery and Riverine Regions Principal Investigator: Prof Sharada Srinivasan Heritage, Science and Society Programme, NIAS Supported by Tata Consultancy Services HERITAGE, SCIENCE AND SOCIETY PROGRAMMES NATIONAL INSTITUTE OF ADVANCED STUDIES Bengaluru, India 2020 © National Institute of Advanced Studies, 2020 Published by National Institute of Advanced Studies Indian Institute of Science Campus Bengaluru - 560 012 Tel: 2218 5000, Fax: 2218 5028 E-mail: [email protected] NIAS Report: NIAS/HUM/HSS/U/RR/02/2020 ISBN: 978-93-83566-37-2 Typeset & Printed by Aditi Enterprises [email protected] Table of Contents 1. Metal Crafts of the Cauvery region and beyond ..............................................1 2. Chola legacy of icon making of Swamimalai ....................................................4 3. Bell and lamp making in Thanjavur district ....................................................16 4. Swami work: The Art of Thanjavur Plate ........................................................25 5. Copper alloy working centres in Karnataka ....................................................33 6. Iron and Steel Traditions of Telangana Kammari ..........................................37 7. Traditional Blacksmithy of Tamil Nadu and Karnataka ...............................46 8. High-tin bronze metal craft from Aranmula, Kerala .....................................59
  • VIKLANG PENSION RULAR.Xlsx

    VIKLANG PENSION RULAR.Xlsx

    fnO;kaxtu ia's ku uohu Lohd`fr xzkeh.k {ksrz foRrh; o"kZ 2019&20 S.No. Block Panchayat Village Register No. Name as Per Digitally Bank Account Deatil Name As Per PFMS Father/Husband Signed by District Name Officer STATE BANK OF INDIA /BRAHMANPUR BARKHANDI 1 BADLA PUR Baluwa Balua 315810354213 MANOJ KUMAR BIND Mr. MANOJ KUMAR BIND JAYNATH BIND /31233412443 /SBIN0012500 UNION BANK OF INDIA /PURANI BAZAR (BADLAPUR) RADHANA DEVI WO 2 BADLA PUR Baluwa Himmatpur 315810355523 SHAILENDRA SATISH CHANDRA /475602010260215 /UBIN0547565 SHAILENDRA KUMAR UNION BANK OF INDIA /SINGRAMAU ANIL KUMAR SO 3 BADLA PUR Bhula Bhula 315810000000 ANIL KUMAR HARISHCHAND /363602011015413 /UBIN0536369 HARISHCHAND KASHI GOMTI SAMYUT GRAMIN BANK /SHAHPUR GANGADEEN SO JAGGU JAGGURAM 4 BADLA PUR Birbhanpur Mureedpur 315810235013 GANGADEEN PRAJAPATI /414522080004142 /UBIN0RRBKGS PRAJAPATI PRAJAPATI UNION BANK OF INDIA /GHANSHYAMPUR 5 BADLA PUR Budenepur Budhanepur 315810346493 PRATIMA PRATIMA MOHAN PRAJAPATI /399902120002354 /UBIN0539996 KASHI GOMTI SAMYUT GRAMIN BANK /SHAHPUR 6 BADLA PUR Chandapur Chandapur 315810351693 KAVITA KAVITA NARENDRA KUMAR /414332080006408 /UBIN0RRBKGS UNION BANK OF INDIA /GHANSHYAMPUR 7 BADLA PUR Dadawa Dadawa 315810355023 ROSHANI ROSHANI KHARBHAN /399902120008516 /UBIN0539996 KASHI GOMTI SAMYUT GRAMIN BANK /BAHERIPUR RAJESH KUMAR SINGH SO 8 BADLA PUR Jamaupatti Jamaupatti 315810350563 RAJESH SINGH YADUVEER SINGH /414242010056909 /UBIN0RRBKGS YADUVEER SINGH KASHI GOMTI SAMYUT GRAMIN BANK /BAHERIPUR VANSRAJ SO RAM KISHOR 9 BADLA PUR Jamaupatti Jamaupatti 315810347993 VANSHARAJ RAM KISHOR /414242010056666 /UBIN0RRBKGS MAURYA KASHI GOMTI SAMYUT GRAMIN BANK /BAHERIPUR 10 BADLA PUR Kachhaura Kachhaura 315810345893 RAM GIRI RAM GIRI SO RAMNAYAN RAJ NAYAN /414242010008485 /UBIN0RRBKGS KASHI GOMTI SAMYUT GRAMIN BANK /BAHERIPUR HASHILA PRASADGUPTA 11 BADLA PUR Kachhaura Kanakpur 315810347923 HAUSHILAA PRASAD GUPTA RAMPHER GUPTA /414242010004943 /UBIN0RRBKGS SORAMPHERGUPTA STATE BANK OF INDIA /BADLAPUR /34538825281 12 BADLA PUR Kaveli Pahitiyapur 315810361343 ARCHNA Mrs.
  • Devotional Practices (Part -1)

    Devotional Practices (Part -1)

    Devotional Practices (Part -1) Hare Krishna Sunday School International Society for Krishna Consciousness Founder Acarya : His Divine Grace AC. Bhaktivedanta Swami Prabhupada Price : $4 Name _ Class _ Devotional Practices ( Part - 1) Compiled By : Tapasvini devi dasi Vasantaranjani devi dasi Vishnu das Art Work By: Mahahari das & Jay Baldeva das Hare Krishna Sunday School , , ,-:: . :', . • '> ,'';- ',' "j",.v'. "'.~~ " ""'... ,. A." \'" , ."" ~ .. This book is dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the founder acarya ofthe Hare Krishna Movement. He taught /IS how to perform pure devotional service unto the lotus feet of Sri Sri Radha & Krishna. Contents Lesson Page No. l. Chanting Hare Krishna 1 2. Wearing Tilak 13 3. Vaisnava Dress and Appearance 28 4. Deity Worship 32 5. Offering Arati 41 6. Offering Obeisances 46 Lesson 1 Chanting Hare Krishna A. Introduction Lord Caitanya Mahaprabhu, an incarnation ofKrishna who appeared 500 years ago, taught the easiest method for self-realization - chanting the Hare Krishna Maha-mantra. Hare Krishna Hare Krishna '. Krishna Krishna Hare Hare Hare Rama Hare Rams Rams Rama Hare Hare if' ,. These sixteen words make up the Maha-mantra. Maha means "great." Mantra means "a sound vibration that relieves the mind of all anxieties". We chant this mantra every day, but why? B. Chanting is the recommended process for this age. As you know, there are four different ages: Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga. People in Satya­ yuga lived for almost 100,000 years whereas in Kali-yuga they live for 100 years at best. In each age there is a different process for self­ realization or understanding God .
  • Issues in Indian Philosophy and Its History

    Issues in Indian Philosophy and Its History

    4 ISSUESININDIAN PHILOSOPHY AND ITS HISTORY 4.1 DOXOGRAPHY AND CATEGORIZATION Gerdi Gerschheimer Les Six doctrines de spéculation (ṣaṭtarkī) Sur la catégorisation variable des systèmes philosophiques dans lInde classique* ayam eva tarkasyālaņkāro yad apratişţhitatvaņ nāma (Śaģkaraad Brahmasūtra II.1.11, cité par W. Halbfass, India and Europe, p. 280) Les sixaines de darśana During the last centuries, the six-fold group of Vaiśeşika, Nyāya, Sāņkhya, Yoga, Mīmāņ- sā, and Vedānta ( ) hasgained increasing recognition in presentations of Indian philosophy, and this scheme of the systems is generally accepted today.1 Cest en effet cette liste de sys- tèmes philosophiques (darśana) quévoque le plus souvent, pour lindianiste, le terme şađ- darśana. Il est cependant bien connu, également, que le regroupement sous cette étiquette de ces six systèmes brahmaniques orthodoxes est relativement récent, sans doute postérieur au XIIe siècle;2 un survol de la littérature doxographique sanskrite fait apparaître quil nest du reste pas le plus fréquent parmi les configurations censées comprendre lensemble des sys- tèmes.3 La plupart des doxographies incluent en effet des descriptions des trois grands sys- tèmes non brahmaniques, cest-à-dire le matérialisme,4 le bouddhisme et le jaïnisme. Le Yoga en tant que tel et le Vedānta,par contre, sont souvent absents de la liste des systèmes, en particulier avant les XIIIe-XIVe siècles. Il nen reste pas moins que les darśana sont souvent considérés comme étant au nombre de six, quelle quen soit la liste. La prégnance de cette association, qui apparaît dès la première doxographie, le fameux Şađdarśanasamuccaya (Compendium des six systèmes) du jaina Haribhadra (VIIIe s.
  • Single Footed Deities: Glimpses from Art and Literature

    Single Footed Deities: Glimpses from Art and Literature

    Single Footed Deities: Glimpses from Art and Literature Prachi Virag Sontakke1 1. Arya Mahila P.G. College, Varanasi, Uttar Pradesh, India (Email: prachi.kushwaha @gmail.com) Received: 28 June 2015; Accepted: 03 August 2015; Revised: 10 September 2015 Heritage: Journal of Multidisciplinary Studies in Archaeology 3 (2015): 608‐617 Abstract: Deities of religious pantheon are divine and hence they are attributed divine forms. The divinity of Gods is further glorified by conceiving their appearance as super natural. That is why we find Gods and Goddesses with multiple arms, heads and even limbs. These traits assert the power, superiority and divinity of deities before man. It is therefore very interesting to note that there is one such deity who is defined in literature and sculptural examples as having a single foot. Current paper is an attempt to understand the concept of emergence and development of this very single footed deity in India. In course of aforesaid trail, issues relating to antiquity of such a tradition, nomenclature of such deity, its identification with different Gods, respective iconography are also dealt with. Keywords: Ekpada, Antiquity, Art, Literature, Identification, Iconography, Chronology Introduction Iconography, though meant for art, is actually a science. Every aspect an icon is not only well defined but also well justified according to the iconographic principles laid down in the texts. When it came to sculpture making, artist’s freedom of portrayal and experimentation was rather limited. But this did not account for the lack of creativity and imagination in ancient Indian art. We have many examples where unrealistic depictions/forms were included in an icon to highlight the divine, supreme and all powerful aspect of deity and to make it different from ordinary humans.
  • HINDU GODS and GODDESSES 1. BRAHMA the First Deity of The

    HINDU GODS and GODDESSES 1. BRAHMA the First Deity of The

    HINDU GODS AND GODDESSES 1. BRAHMA The first deity of the Hindu trinity, Lord Brahma is considered to be the god of Creation, including the cosmos and all of its beings. Brahma also symbolizes the mind and intellect since he is the source of all knowledge necessary for the universe. Typically you’ll find Brahma depicted with four faces, which symbolize the completeness of his knowledge, as well as four hands that each represent an aspect of the human personality (mind, intellect, ego and consciousness). 2. VISHNU The second deity of the Hindu trinity, Vishnu is the Preserver (of life). He is believed to sustain life through his adherence to principle, order, righteousness and truth. He also encourages his devotees to show kindness and compassion to all creatures. Vishnu is typically depicted with four arms to represent his omnipotence and omnipresence. It is also common to see Vishnu seated upon a coiled snake, symbolizing the ability to remain at peace in the face of fear or worry. 3. SHIVA The final deity of the Hindu trinity is Shiva, also known as the Destroyer. He is said to protect his followers from greed, lust and anger, as well as the illusion and ignorance that stand in the way of divine enlightenment. However, he is also considered to be responsible for death, destroying in order to bring rebirth and new life. Shiva is often depicted with a serpent around his neck, which represents Kundalini, or life energy. 4. GANESHA One of the most prevalent and best-known deities is Ganesha, easily recognized by his elephant head.
  • The Deities of New Vrindaban

    The Deities of New Vrindaban

    The Deities of New Vrindaban Aaron Boyd, Maggie Dorsten, Lauren Spartano, and Stephanie Villaire 1 Deity Worship in the Hare Krishna Faith Hare Krishna devotees make the distinction that they perform Deity worship and not idol worship. Madhudvisa dasa, a member of the New Vrindaban community, explains, “It is Krishna on the altar, not a stone statue or an idol. But unless our eyes are purified we can’t see Krishna, we think he is a statue…but he is Krishna. We worship Krishna, not a ‘form of Krishna’ or a ‘statue of Krishna’.” In other words, Krishna is so spiritual that He cannot be seen with the senses. Therefore, Krishna agrees to appear in the form of a Deity so that devotees can worship and make offerings to Him. More specifically, each day, the devotees cook seven meals for Krishna, bathe and dress Him, and chant and sing songs for Him. Deity Construction No hard and fast rules exist to govern the type of material from which the Deities must be constructed. A Deity (also known as a “murti”) can be made out of any type of material because devotees believe that Krishna can appear in any form. According to Madhudvisa dasa, “The Deity is made by a devotee, but the devotee doesn’t try to ‘make’ Krishna. He prays for Krishna to appear in the form of the Deity.” Installing Deities The question of whether or not to open a Hare Krishna center must be considered carefully before actions are taken. Once a Hare Krishna temple is installed, it is impossible to un-install the Deities within it.
  • Brahman, Atman and Maya

    Brahman, Atman and Maya

    Sanatana Dharma The Eternal Way of Life (Hinduism) Brahman, Atman and Maya The Hindu Way of Comprehending Reality and Life Brahman, Atman and Maya u These three terms are essential in understanding the Hindu view of reality. v Brahman—that which gives rise to maya v Atman—what each maya truly is v Maya—appearances of Brahman (all the phenomena in the cosmos) Early Vedic Deities u The Aryan people worship many deities through sacrificial rituals: v Agni—the god of fire v Indra—the god of thunder, a warrior god v Varuna—the god of cosmic order (rita) v Surya—the sun god v Ushas—the goddess of dawn v Rudra—the storm god v Yama—the first mortal to die and become the ruler of the afterworld The Meaning of Sacrificial Rituals u Why worship deities? u During the period of Upanishads, Hindus began to search for the deeper meaning of sacrificial rituals. u Hindus came to realize that presenting offerings to deities and asking favors in return are self-serving. u The focus gradually shifted to the offerings (the sacrificed). u The sacrificed symbolizes forgoing one’s well-being for the sake of the well- being of others. This understanding became the foundation of Hindu spirituality. In the old rites, the patron had passed the burden of death on to others. By accepting his invitation to the sacrificial banquet, the guests had to take responsibility for the death of the animal victim. In the new rite, the sacrificer made himself accountable for the death of the beast.
  • The Emergence of Gaudiya Vaishnavism in Manipur and Its Impact on Nat Sankirtana

    The Emergence of Gaudiya Vaishnavism in Manipur and Its Impact on Nat Sankirtana

    ISSN (Online): 2350-0530 International Journal of Research -GRANTHAALAYAH ISSN (Print): 2394-3629 July 2020, Vol 8(07), 130 – 136 DOI: https://doi.org/10.29121/granthaalayah.v8.i7.2020.620 THE EMERGENCE OF GAUDIYA VAISHNAVISM IN MANIPUR AND ITS IMPACT ON NAT SANKIRTANA Subhendu Manna *1 *1 Guest Assistant Professor, Rajiv Gandhi University DOI: https://doi.org/10.29121/granthaalayah.v8.i7.2020.620 Article Type: Research Article ABSTRACT The Gaudiya Vaishnavism that emerged with Shri Chaitanya in the Article Citation: Subhendu Manna. fifteenth century continued even after his passing in the hands of his (2020). THE EMERGENCE OF disciples and spread to far-away Manipur. Bhagyachandra – the King of GAUDIYA VAISHNAVISM IN Manipur along with his daughter Bimbabati Devi, visited Nabadwip and MANIPUR AND ITS IMPACT ON NAT SANKIRTANA. International Journal established a temple to Lord Govinda which stands till today in the village of Research -GRANTHAALAYAH, called Manipuri in Nabadwip. Therefore, the strand of Bengal’s Gaudiya 8( ), 130-136. Vaishnavism that Bhagyachandra brought to Manipur continues to flow https://doi.org/10.29121/granthaa through the cultural life of the Manipuri people even today, a prime layah.v8.i7 7.2020.620 example of which is Nat Sankirtana. The influence of Gaudiya Vaishnavism on Nat Sankirtana is unparalleled. Received Date: 02 July 2020 Accepted Date: 27 July 2020 Keywords: Nat Sankirtana Pung Gaudiya Vaishnavism 1. INTRODUCTION The state of Manipur, in the North-Eastern region of India, currently occupies an area of 22,327 square Nagaland, at its south Mizoram. Assam is to its west and Myanmar is to the east.