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    • 1.You don't pay anything to send or receive messages using Google SMS Channels. When you post a message to the SMS channel, all the members subscribed to the SMS channel get the message forwarded for free. SMS tariff charges may apply when anyone configure the service or publish to a channel using a mobile phone.

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    Applications are invited from un-employed youth who are permanent residents of Assam for admission into Special Scheme for Skill Development in the pattern of Modular Employable Scheme (MES).
    Last date for issue of application is   4th January, 2011.
    Last date of receipt of application is 6th January, 2011.  
    For any further information, candidates may contact nearest ITI or Employment Exchanges of the State or visit

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    National Rural Health Mission, Assam

    Applications are invited for engagement on Contractual Basis for the following posts under National Rural Health Mission, Assam.

    1. Name of the Post: Assistant District Data Manager
                 No of Posts: 27

    2. Name of the Post: Block Data Manager
                  No of Posts: 149

    Last date to apply : Online application will be received till 5:00 PM of 5th January, 2011.

    Candidate has to apply online in the NRHM, Assam website

    For Details  click the following links -
    National Rural Health Mission, Assam
    Dainik Jugasankha dated 23rd November, 2010
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    APSC Notification ADVT No.12/2010

    Assam Public Service Commission notifies for recruitment of the following posts -

    1. 1 (One) Permanent Post of Director of Economics & Statistics (HQ) under Planning and 
         Development Department
    2. 2 (Two) posts of  Lecturer in Mechanical Engineering Department
    3. 1 (One) Post of Lecturer in Civil Engineering Department for Diphu Polytechnic
    4. 09 (Nine) Posts of Food Inspector under Health and Family Welfare (A) Department 

    Last Date for applying : 20.01.2011

    For Details click the following links :-
    Dainik Jugasankha Newspaper dated 23rd December, 2010

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    Recruitment against Gr.D Posts in Northeast Frontier Railway

    Employment Notice No.1/2010

    Recruitment against Gr.D Posts in Northeast Frontier Railway

    Closing Date for submission of Application: 24.02.2011

    Educational Qualification : Minimum 10th Class Pass or ITI or Equivalent

    Age Limit : 18 to 33 years and will be reckoned as on 01.01.2011

    For Notification details click the following links - 
    Assam Tribune dated 23rd December, 2010
    N.F.Railway Website

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    SD IAS Study Circle: Programme


    (A complete training for Civil Service Examinations)
    [IAS, IPS, IFS, ACS, APS etc.]

    Estd: January, 2008

    Admission Open for Pre-Examination Training courses  for the following competitive examinations :-

    IAS (Indian Administrative Service)   - 8 months
    IPS (Indian Police Service)                - 8 months
    IFS (Indian Foreign Service)             - 8 months
    IRS (Indian Revenue Service, etc.)   - 8 months
    IES (Indian Economics Service)       - 2 months
    ISS (Indian Statistical Service)          - 2 months
    IFS (Indian Forest Service)                 - 2 months
    UGC-NET/SLET/JRF                            - 2 months
    ACS (Assam Civil Service)                 - 8 months
    APS (Assam Police Service)              - 8 months
    AJS (Assam Judicial Service)           - 2 months

    Pre-Examination Training Programme Calendar

    Sn CoursesBatches Starts from

    IAS (Prelim – GS & CSAT) cum Main

    1) 06 December, 2010
    2) 20 December, 2010

    IFS (Indian Forest Service)

    1) 09 December, 2010
    2) 22 December, 2010


    1) 03 December, 2010
    2) 10 December, 2010
    4ACS/APS (Prelim-cum-Main)13 December, 2010

    Bank PO/Clerical Exam
    (SBI/UBI/Indian Bank/UCO Bank/
    NABARD/RBI etc)
    07 December, 2010

    6SSC (Prelim-cum-Main) Exam 02 December, 2010
    7Combined Defence Services Exam02 December, 2010
    SCRA (Special Class Railway Apprentices Exam) 
    02 December, 2010

    NDA (National Defence Academy) Exam
    02 December, 2010 

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    About SD IAS Study Circle


    (A complete training for Civil Service Examinations)
    [IAS, IPS, IFS, ACS, APS etc.]

    Estd: January, 2008

    SD IAS Study Circle is the first ever Professional Training  Academy opened at Guwahati  imparting complete training-cum-coaching for Civil Service examinations, Bank exams, UGC exams and other competitive examinations focusing the aspirant students from Northeast Region. The Academy was established in January, 2008 at Khanapara, Guwahati(Assam). This Academy is opened with an aim to help the aspirant students who wanted to appear for various competitive examinations staying at their home land or nearest to their place of residence who cannot afford to go for the coaching programmes at other places like Delhi, Kolkata, etc. The academy had been able to bring out successful candidates for Assam Civil Service Examination (qualified in both Prelims and Mains exams) since it's set-up. 

    Eminent Faculties with high experience and professional skill from Gauhati University and IAS Training Academies from Delhi are regularly involved in imparting training/coaching on various subjects as per prescribed syllabus for different competitive examinations. The academy is providing study materials to the candidates as additional training kits.

    This professional training academy is running under the  leadership, guidance and supervision of Shri Shibu Sinha, Executive Director of SD IAS Study Circle, an eminent expert in the field of competitive examinations for Central and State Services.
    Shibu Sinha
    Executive Director & Faculty
    M.A(English), M.A.(Sociology), M.A (Public Administration)
    SD IAS Study Circle, Guwahati 
    Faculty of Career Point, Headquarter Delhi & Guwahati
    Resource Person at Guwahati University [ P.E.T.C - Pre-Examination Training Centre ]
    Guest Faculty at Assam Administrative Staff College, Khanapara, Guwahati
    Ex-Faculty of Eklavya IAS Academy, Headquarter Delhi & Guwahati
    Ex-Faculty of Don Bosco Institute, Guwahati

    Cell    : 09864212591, 09957155338
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    Upcoming Bank Exams

    For details of all Upcoming
    Bank Exams Notifications

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    Project Support Associate – Urban Risk Reduction Project

    Project Support Associate – Urban Risk Reduction Project  GOI – UNDP
    “Disaster Risk Reduction Programme” 

        Location  : Shillong, Meghalaya 


    Date of Issue: 1st December, 2010 
    Closing Date: 13th December, 2010
    Post Title       : Project Support Associate – Urban Risk Reduction Project
    Organization : GOI – UNDP “Disaster Risk Reduction Programme”
    Duty Station : Shillong, Meghalaya 

    Duration       : One Year initially Type of Contract : Service Contract (taxable) 

    Educational Qualifications:-

    University Degree in Civil Engineering/Architecture/Urban and Regional Planning, Social Sciences or Public Administration from any recognized university with masters preferable Good understanding of development issues (especially in the urban context and social sector programmes and schemes would be an asset.

    Work Experience:-

    • 3-5 years of experience in disaster risk management programmes/projects, preferably in organizations working in the field of DM; Excellent interpersonal skills, team oriented work style, interest and experience of working multi-cultural environment;

    • A good exposure to disaster risk management / urban planning, particularly at the field level would be an advantage. 
    For more details .............
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    Dr. Krishnadas Sinha Sastri and Abstract of his Ph.D Research Paper

    Dr. Krishnadas Sinha Sastri
    Awarded Ph. D Degree by Gauhati University on his Research Work titled as
     “A study of Hari-bhakti-vilasa and its relevance to Bishnupriya Manipuri Community"

    Profile of Dr. Krishnadas Sinha:

                   Dr. Krishnadas Sinha Sastri hails from an obscure village namely Jarailtali 9 Km. away from Kailashahar, the district headquarter of North Tripura. Connectivity with the town is hindered due to Manu river which is known by epithet of ‘Sorrow of Sateramiah howr’ on account of frequent devastating flood.  He started his primary education in village school. His grand father Late Pandit Hariballav Sinha Vidyalankar, vyakarantirtha had impressed him for sanskritic studies in child-hood. This had a far reaching impact on his life. In course of time, he acquired ‘Sastri’ titles in Sahitya (Kavya) and Saraswata Vyakarana.  After doing graduation with honours, he did post-graduate degrees in two subjects- philosophy and Sanskrit. He participated to National level seminar on Mahakavi Kalidasa Samaroha held in Agartala where he was awarded the honour of Sanskrit poet. He participated in many govt. programmes on youth personality development as resource person to explain growth of leadership in the light of Gita. He has written many articles in Bengali and English which were published in local magazines. Currently, he is a senior Civil Service Officer of Tripura.


    Title of the thesis:
    A study of Hari-bhakti-vilasa and its relevance to Bishnupriya Manipuri Community.

    Name of the University awarding Ph.D : Gauhati University

    Name of the Guide                             : Dr. Sujata Purkayastha, Professor and
                                                              H.O.D Sanskrit Department(Philosophy branch)

    Date of award of Ph.D                        : 30th July, 2010
    Dr. Krishnadas Sinha Sastri has carried out this research work under the guidance of Dr. Sujata Purkayastha, M.A.,Ph.D, Professor and Head of the Department , Gauhati University with the following objectives:

    The Bishnupriya Manipuris are a small people struggling to restore their identity lost in the vagaries of history. This group of homo sapiens has been referred to by different writers in their works.The socio-religious consciousness particularly source of culture from which the Bishnupriya Manipuris have been finding spiritual satisfaction for centuries is yet to be written.

    Secondly, a panoramic survey has shown that Gopala Bhatta’s (one of the six Goswamis of Gaudiya Vaisnavism) Hari-bhakti-vilasa, a vaisnava smriti/agama has influence upon the Bishnupriya Manipuris as a solid foundation of right faith and canons for ritualism. Through an in-depth study of Hari-bhakti-vilasa he has endeavoured to show linkage with Bishnupriya Manipuris and impact of it on evolution of religio-cultural consciousness of this community.

    Some of the chief examiners of his thesis were Dr.B.K. Swain, Professor and HOD of Dharmasastra of Sri Jagannath Sanskrit University, Orissa, Dr. K. Pratap, Professor and HOD of Philosophy of Tirupati University, Andhra Pradesh and others. The experts of the thesis have appreciated highly for its originality. As for instance Dr. Swain in his adjudication report has observed, I accept all the views of the researcher expressed in this thesis. This is a scientific work adopting the up-to-date research methodology. This work is recommended for publication in the present form, etc.

    The abstract of the thesis is laid down below which may give a glimpse on the line of dissertation-


     “A study of Hari-bhakti-vilasa and its relevance to Bishnupriya Manipuri Community"

                Hari-bhakti-vilasa is a liturgical and disciplinary compendium. The entire body of ritualistic and devotional practices of Caitanyaism has been codified by Gopala Bhatta, one of the six Vrindavana Gosvamis in his outstanding Vaisnava  work, the Hari-bhakti-vilasa.This is an epitome of Vaisnavite customs, which envisages some topics on Smriti and in this sense it may be considered as an important Smriti work of  Gaudiya Vaisnavism. The Hari-bhakti-vilasa testifies to the erudition of its author in the Vaisnava literature and Puranas from  which numerous extracts have been quoted. The Hari-bhakti-vilasa has dealt elaborately with the extant Vaisnavite festivals of the medieval period. For a study of Vaisnavism in medieval Bengal, we can not perhaps do without it. This stupendous compilation is now regarded to be the highest authority of the religious practices of Gaudiya Vaisnavism.

    Generally the Hindus follow the injunctions of the Smritis in their socio-religious life. The Bishnupriya Manipuris are mostly Ksatriyas by caste. They also follow the Hindu system of gotra in all rituals. While uttering Vedic mantras their surname is pronounced as ‘Devabarmana’. On the basis of historical proofs the Bishnupriya Manipuris are groups of Indo-Aryan people living in the political boundary of Assam, Tripura, Myanmar and Bangladesh and are a fraction of the people who migrated from Manipur during 18th and 19th century on account of political insecurity and Burmeese attack. Their language is also developed from Indo-Aryan branch. The socio-religious history of the Bishnupriya Manipuri community is yet to be written. Gaudiya Vaisnavism is the living religion of the Bishnupriya Manipuris and they depend on the Hari-bhakti-vilasa for regulation of their festivals and rituals. The culture of a society can be known from the festivals they perform. The main objective of the present research is to make a study of the Hari-bhakti-vilasa in order to show its impact on the religio-cultural life of the Bishnupriya Manipuris. So far as my knowledge goes, no writer has yet attempted to survey the impact of Hari-bhakti-vilasa on the religious field of Bishnupriya Manipuris. While studying the Hari-bhakti-vilasa of Gopala Bhatta I have  noticed  importance  it carries as guidebook for  the Bishnupriya Manipuris. The present study proposes to show that many regulations of the Hari-bhakti-vilasa are still alive, that they govern the everyday life of the Vaisnava Hindu community and permeate the life of Bishnupriya Manipuris.

    The smriti regulates the social and individual life of man in the society.  Hari-bhakti-vilasa aims at an exegesis of the obligatory and occasional rites and ceremonies to be observed by each and every follower of the faith. Each vidhi or injunction included in the work is fortified by profuse citations from the Puranas, Samhitas, Tantras and other scriptures. It has been accepted as the most dependable guide for cultivation of Vaidhi or Sadhana Bhakti− a stepping   stone to the attainment of  Prema-bhakti, the unconditioned supreme  love for God.

    Hence, in the present work, an attempt has been made  to expound  the ethical norms and rules relevant to Bishnupriya Manipuris and the content of Hari-bhakti-vilasa, its status as smriti, nibanda, āgama and its relationship with Gaudiya Vaisnavism. The present dissertation entitled A Study of Hari-bhakti-vilasa and its relevance to the Bishnupriya Manipuri Community consists of seven chapters. A number of charts or table and photographs have also been presented in many places.  

    In the first chapter of the thesis authorship of the Hari- bhakti-vilasa is discussed giving different arguments in support of the authorship of Gopala Bhatta. The biography of Gopala Bhatta who is admitted to be the author of the book has been discussed next. Then I have discussed the date of composition of the Hari-bhakti-vilasa and its subject-matter in nutshell. Towards the end of the chapter I have pointed out the relevance of the Hari-bhakti-vilasa to the Bishnupriya Manipuri Community and the scope and purpose of the study .

    This chapter deals with the definitions of Smriti, Nibanda and Agama, discussion on these topics being necessary in order to determine the status of the Hari-bhakti-vilasa which is generally referred to a Gaudiya Vaisnava Smriti . We have discussed in detail the nature of a Smriti, its contents and authoritativeness. Similarly the nature and characteristics of the Nibanda and the Agama have been explained with enumeration The Vaisnava view that Hari-bhakti-vilasa is a smriti has been discarded on the ground that manifolds topics of smriti are not treated in any fixed manner in this book .The view of regarding it as a Nibanda is also refuted for absence of the characteristics of Nibanda in it. Finally on close examination finding the presence of agamic tendencies and characteristics, the Hari-bhakti-vilasa has been termed as an Agama, rather a Vaisnava Agama..

    The topic undertaken for discussion in this chapter is the Hari-bhakti-vilasa and Gaudiya Vaisnavism. Here Caitanya’s philosophy advocating spiritual democracy and universal love has been discussed. For better understanding of the relationship between the Hari-bhakti-vilasa and Gaudiya Vaisnavism a comparative discussion of the Nabadvipa disciples of Chaitanya and Vrindavana Gosvamis has been made. The Hari-bhakti-vilasa provides code and guidance for Vaisnava rituals, but it is found that this work departs in many details from the accepted views of the Gaudiya Vaisnava sect. In Hari-bhakti-vilasa some Vaisnavite festivals which are ommited in Gaudiya Vaisnavism have been discussed. Inspite of such minor differences the Hari-bhakti-vilasa, has served the purpose of fulfilling the lacuna in absence of any methodical exposition of rituals and practices of the Gaudiya vaisnavas. The rituals or duties of the Vaisnavas are to be defined, as the rituals of Bengal Vaisnavism can not be regulated by other smriti works. Caitanya therefore, instructed his disciples to create a guide book for the sect which was actualized by the composition of Hari-bhakti-vilasa. It has become an important compendium for the Gaudiya Vaisnavas. All these are discussed in this chapter.

    This chapter has been entirely devoted to the discussion of the religio-cultural history of the Bishnupriya Manipuris. The historical sketch of the community has been described covering the following points: origin and development of Bishnupriya Manipuris, places of their settlement, population, division among the Bishnupriya Manipuris, dialects, vocabulary, script of their language, social structure etc. An in-depth study has been made on the topics. Regarding origin of the Bishnupriya Manipuri community different theories are conceived by Dr. K.P. Sinha. Views of Manipuri historians like Mahendra Kumar Singha, R.K. Jalajit Singh L.I.Singh, Ch. Manihar Singh and European writers like E.T. Dalton, G.A. Grierson, Dr. R. Brown, G.H. Damant, ICS, T.C. Hodson etc. have been discussed. Apart from some Manipuri chronicles viz. Manipur Chakram ,Khumal Purana etc. origin of this community has been traced to the Bhagavata Purana also. That the Bishnupriya Manipuri language certainly belongs to the Indo-Aryan group of language has also been discussed indicating its morphological class. It is also shown that the word Bishnupriya itself is resultant form of Sanskrit language. Some cursory reference to some festivals of this community has been made here to show connection with the cult of Gaudiya Vaisnavism. Finally I have shown that the Bishnupriya Manipuri community has high social orderliness and a rigid structure of the social discipiline as a conservative race devoted to Vedic culture.

    In this chapter I have attempted to give an idea of the impact of Gaudiya Vaisnavism on the religio-cultural consciousness of Bishnupriya Manipuri community through the explanation of religio-cultural evolutionary history of the community. The adoption and impact of Gaudiya Vaisnavism is a via media for the Bishnupriya Manipuris tantamounting to subscribing the instructions and sermons of the Hari-bhakti-vilasa in their religio-cultural life.

    This chapter is the key topic of the thesis where I have tried to asses the impact of the Hari-bhakti-vilasa on religious practices of the Bishnupriya Manipuri Community. Discussion has been made on the prohibitory and prescriptive practices adopted by the Bishnupriya Manipuris from the Hari- bhakti-vilasa. Besides, the occasional observance and obligatory rites which have influence on the Bishnupriya Manipuris are also discussed. It has been shown that Hari-bhakti-vilasa is the source of the ritual and festivals of the Bishnupriya Manipuris which they practice till today. That the Hari-bhakti-vilasa has a pervasive influence on the development of religion and culture of the Bishnupriya Manipuri Community has been shown here with evidences.

    This is the concluding chapter. Here I have summarized the findings. The healthy admixture of Caitanyaism and Hari-bhakti-vilasa has developed a culture of the Bishnupriya Manipuris in the line of bhakti leaned towards the philosophy of maduryabhava propagated by Chaitanya of Bengal. The Bishnupriya Manipuris have been finding solace or spiritual satisfaction for centuries by performing devotional practices following the Hari-bhakti-vilasa.


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