viernes, 30 de septiembre de 2011

Śrī Dāmodarāṣṭakam --- Verse Six by Śrīla Śrī-yukta Sanātana Gosvāmī

Śrī Dāmodarāṣṭakam --- Verse Six

Dig-darśinī-ṭīkā
by the crest jewel among Śrī Gauḍīya Vaiṣṇavas
Śrīla Śrī-yukta Sanātana Gosvāmī

verse and ṭīkā translations and annotations
by nitya-līlā praviṣṭa-oṁ-viṣṇupāda-paramahaṁsa-svāmī
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

namo deva dāmodarānanta viṣṇo
prasīda prabho duḥkha-jālābdhi-magnam
kṛpā-dṛṣṭi-vṛṣṭyāti-dīnaṁ batānu
gṛhāṇeśa mām ajñam edhy akṣi-dṛśyaḥ

SYNONYMS

namaḥ – respectful obeisance; deva – He who has a divine form; dāmodara – O bhakta-vatsala (You who are affectionate to Your devotees) Śrī Dāmodara; ananta – O Lord of inconceivable magnificent  potencies; viṣṇo – O all-pervasive Lord; prasīda – be pleased; prabho – O my Master; duḥkha – sufferings ; jāla – a network; abdhi – in an ocean; magnam – drowning; kṛpā-dṛṣṭi – of Your compassionate glances; vṛṣṭyā – by the rain; atidīnam – extremely miserable; bata – alas!; anugṛhāṇa – treat me with kindness or enliven me by delivering me; īśa – O supremely independent controller; mām –  me; ajñam – ignorant; edhi – please become; akṣi – my eyes; dṛśyaḥ – visible.

TRANSLATION

O Deva, O You who have a divine form, I offer my respectful obeisances to You. O You who are bhakta-vatsala, affectionate to Your devotees! Śrī Dāmodara, O Ananta, Lord of inconceivably magnificent potencies! O all-pervasive Viṣṇu, O Prabhu, my Master, be pleased with me. I am drowning in an ocean of incessant worldly miseries. Alas, I am extremely miserable and I do not know what to do. O Īśa, supremely independent controller, please deliver me by the nectarean shower of Your merciful glance and enliven me by becoming directly visible to my eyes.

Dig-darśinī-ṭīkā

evaṁ stuti-prabhāvāt sadyaḥ samuditena prema-viśeṣeṇa sākṣād-didṛkṣamānas tatra caikaṁ nāma-saṅkīrtanam eva parama-sādhanaṁ – manyamānas tathaiva sakātaryaṁ prārthayate – nama iti. tubhyam –  ity adhyāhāryam eva, tac ca bhaya-gauravādinā prema-vaikalyena vā sākṣān na prayuktam.

he prabho! – he mad-īśvara! prasīda – prasādam evāha, duḥkhaṁ – sāṁsārikaṁ tvad-darśana-jaṁ vā, tasya jālaṁ – paramparā, tad evābdhiḥ  ānanty-ādinā, tasmin-magnaṁ māṁ, ataeva ati-dīnaṁ – paramārttaṁ.

yad vā – tatra sat-sahāya-sādhanādi-hīnatvāt paramākiñcanaṁ. yad vā – mumūrṣuṁ jīvan mṛtaṁ vā, tatra cājñaṁ tat-pratikārādy-anabhijñaṁ.

kṛpayā dṛṣṭir nirīkṣaṇaṁ, tasya vṛṣṭyā – paramparayā kṛpā-dṛṣṭi-rūpāmṛta-vṛṣṭyā vā, anugṛhāṇa – samuddhṛtya jīvayety arthaḥ. tad evābhivyāñjayati. akṣi-dṛśyo – mal-locana-gocavaḥ, edhi – bhava.

evaṁ prārthanā-krameṇa prārthanaṁ kṛtaṁ, prārthyasya parama-daurlabhyena sahasā prāg eva nirdeśārṇahatvāt. antar-darśanāt sākṣād-darśana-mahātmyañ ca śrī- bhagavat-pārṣadaiḥ sanyāyam uktaṁ śrī bṛhad-bhāgavatāmṛtottara-khaṇḍato [3.179–182] viśeṣato jñeyam.

tatra deva – he divya-rūpeti, didṛkṣāyāṁ hetuḥ. dāmodareti – bhakta-vātsalya-viśeṣeṇākṣi-darśana-yogyatāyāṁ. ato nānto yasmād ity ananteti kṛpā-dṛṣṭy-anugrahaṇe. prabho! – he acintyānantādbhuta-mahā-śakti-yukteti, indriyāgrāhyasyāpy akṣi-dṛśyatā-sambhāvanayām. īśa! – he parama-svatantreti, ayogyaṁ prati tādṛśānugraha-karaṇe kasyacid anapekṣatāyāṁ jñeyaḥ. kiñca – viṣṇo! – he sarva-vyāpaka! yad vā – he vṛndāvana-nikuñja-kuharādi-praveśa-śīla! – iti cākṣi-dṛśyatārthaṁ dūrāgamana-śramādikaṁ nāstīti.

athavā, he ananta! – aparichinna! viṣṇo! – sarva-vyāpin! tathāpi he dāmodarety evaṁ parama-vātsalya-viśeṣeṇa tavākṛtaṁ kim api nāstīti dhvanitam. anyat samānam ity eṣā dik.

~ Thus ends the Dig-Darśinī ṭīkā on the sixth verse ~

Dig-darśinī-ṭīkā Bhāvanuvāda

By the power of his prayers, an uncommon type of prema instantly arose within Śrī Satyavrata Muni’s heart and he now expresses his intense longing to see Śrī Bhagavān directly. Within his mind, he concluded that the best means to attain direct darśana of Śrī Bhagavān is indeed śrī nāma-saṅkīrtana and therefore, in this verse beginning with namo deva, he submits himself to his Lord through fervent prayers in the form of śrī nāma-saṅkīrtana.

One should understand that even though the sage intended to use the word tubhyam (unto You) after the word namaḥ to complete the grammatical construction, he left it out either because of apprehension, reverence, or because he simply lost control of himself due to the prema arising within his heart. Consequently, he was unable to address Śrī Bhagavān so directly.

Śrī Satyavrata Muni addresses his Lord, “O Prabhu, my Master! O Īśvara, O supreme controller!” He next says prasīda, “be pleased with me”. In other words, he explains what gracious favour he seeks from his Lord, if his Lord is pleased with him (prasīda). The reason he seeks the favour of his Lord is described in the words duḥkha-jālābdhi-magnam. Śrī Satyavrata Muni says, “I am drowning (magna) in an unbroken series (jāla) of miseries (duḥkha).” The miseries, or duḥkha, described here may be considered either the miseries born of material existence in the form of repeated birth and death or else the suffering he feels by not being able to see his Lord. Such miseries are boundless and are therefore compared to an ocean (abdhi). He says ait-dīnam, “Tormented by such incessant misery, I am suffering greatly.” [“Therefore be pleased with me.”]

[Śrīla Sanātana Gosvāmī now illuminates further meanings of ati-dīnam:] Śrī Satyavrata Muni also indicates, “Because I am deprived of the support of saintly association, I cannot perform sādhana-bhajana. I therefore remain extremely wretched and destitute.” Or, “Although I am somehow still alive, I am nearly dead because of my intense hankering to see You. I have no idea how to alleviate such incessant suffering.”

“Therefore,” he continues, “kṛpā-dṛṣṭi – please cast upon me Your uninterrupted compassionate glance, which is like a downpour (vṛṣṭyā) of nectar. In this way, anugṛhāṇa – revive me by completely delivering me from this ocean of misery.”

With the words edhi akṣi-dṛśyaḥ, the sage explains exactly what gracious favour he seeks from his master. He prays, “Please become directly visible to my eyes.”

Since there is nothing more rarely achieved than direct darśana of Śrī Kṛṣṇa, it would not have been appropriate for Śrī Satyavrata Muni to request it at the very beginning of his prayers. This is the reason for the sequence of his prayers. (1)

[Regarding direct darśana] With sound logic, Śrī Bhagavān’s associates have personally established how direct vision of Bhagavān is more glorious than vision of Him within the heart. The excellence of this goal is explained in Śrī Bṛhad-bhāgavatāmṛta’s Uttara-khaṇḍa (3.179–182) (2).

At the beginning of this stanza, Śrī Satyavrata Muni addresses the Lord with various names, beginning with the name Deva. Now the sage’s inner intention for using these addresses is revealed:

Deva – “O You whose form is divine, O most beautiful Lord.” The sage addresses Śrī Bhagavān in this way with the desire to see Him directly.

Dāmodara – “O Bhagavān, You are known by the name Dāmodara because of Your exceptional quality of bhakta-vātsalyatā, deep affection for Your devotees. Because of this special quality, You agreed to be bound around Your waist by Your mother, and by this same quality You appear before the eyes of Your devotees and let them meet You face to face.” [Śrī Satyavrata Muni therefore considers, “Because of His bhakta-vātsalyatā, I too will be able to directly see Him with my own eyes.”]

Ananta – “O unlimited, endless Lord,” or, “O Lord, there is no end or limit to Your mercy.” The sage addresses Śrī Bhagavān with this name because he desires to attain His Lord’s favour in the form of His merciful glance.

Prabhu – “O Lord, Your inconceivable potencies are unlimited, astonishing and immensely powerful.” By addressing the Lord thus, the sage implies, “O Lord, by the influence of Your inconceivable potency, You can become visible to my eyes, even though You are beyond the grasp of the senses.”

Īśa – “O supremely independent controller.” By this, the sage implies, “You are the absolutely independent controller so You never rely on anyone or anything to exhibit mercy, even to such an unqualified person as me.”

Viṣṇu – “O all-pervasive One.” Or, “O You who are always inclined to enter the secluded caves and groves of Vṛndāvana.” Here the sage implies, “You are omnipresent so You do not have to undergo the difficulty of travelling a long distance to appear directly before my eyes.”

[Next, Śrīla Sanātana Gosvāmī reveals another meaning implied by these names.] The sage says, “Although You are ananta (boundless) and viṣṇu (all-pervading) You are also dāmodara – You willingly became bound around Your waist by Your devotee.” The meaning is: “out of extreme affection for Your devotees, there is nothing You will not do.” Thus the sage has indicated that this special meaning is present when the names Ananta, Viṣṇu and Dāmodara are considered together. The meanings of the remaining names are the same as before.

~ Thus ends the English rendition of the Dig-Darśinī-Ṭīkā on the sixth verse ~

(1) Editor’s footnote adapted from the Bengali edition: In the first and second verse Śrī Satyavrata Muni offers praṇāma to Śrī Dāmodara, who is controlled by the prema of His devotees. In the third verse he offers repeated vandana, or prayers, unto Him. In the fourth and fifth verses, he condemns all the goals of life beginning with mokṣa, and prays for the Bāla-gopāla form of Śrī Kṛṣṇa to forever manifest within his heart. Only now, in the sixth verse, is he praying for direct darśana of Bhagavān. The sequence of prayers in this verse is as follows:

Prasīda – “kindly be pleased with me”;

Anugṛhāṇa – “by the shower of your compassionate glance upon me, completely deliver me from the ocean of sufferings”;

Akṣi-dṛśyaḥ edhi – “please become visible to my eyes.”

(2) Annotation by Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja: In the fourth verse of this aṣṭaka, verses 2.86 through 2.96 of Śrī Bṛhad-bhāgavatāmṛta’s Uttara-khaṇḍa were cited. Therein, Śrī Pippalāyana Ṛṣi, a resident of Tapoloka, explained to Gopa-kumāra that seeing Śrī Bhagavān within the mind is more rewarding than seeing Him with one’s eyes. Inthe following verses however, Śrī Bhagavān’s personal associates, who are residents of Vaikuṇṭha, prove that directly seeing Śrī Bhagavān is actually superior to seeing Him in meditation for it grants the ultimate success of life. 

Verses 3.179 through 3.182 of Śrī Bṛhad-bhāgavatāmṛta’s Uttara-khaṇḍa are presented herein:

dṛg bhyāṁ prabhor darśanato hi sarvata
stut tat-prasādāvali-labdhir īkṣyate
sarvādhikaṁ sāndra-sukhañ ca jāyate
sādhyantad eva śravaṇādi-bhaktiḥ

Śrī Bhagavān’s personal associates addressed Gopa-kumāra: Only when one beholds Śrī Bhagavān directly, with his own eyes, does one attain His complete mercy without fail. [Kardama Ṛṣi, Dhruva and others who saw Śrī Bhagavān with their own eyes and won His abundant mercy are examples of this]. By this mercy alone, we are also directly realising that seeing Śrī Bhagavān with our eyes is the ultimate success of life. The most profound joy is only experienced when one sees Śrī Bhagavān in this way, directly, which can only be accomplished by performing navadhā-bhakti, the nine-fold system of devotional service beginning with śravaṇa (hearing) and kīrtana (chanting). (179)

Direct darśana of Śrī Bhagavān is the ultimate success of life for the following reason:

sarveṣāṁ sādhanānāṁ tat-sākṣātkāro hi sat-phalam
tadaivāmūlato māyā naśyet premāpi vardhate

The consummate result of all types of sādhana is to meet Śrī Bhagavān face to face. Thus meeting Him, one’s entanglement in māyā will be completely destroyed at the root and simultaneously prema will swell within one’s heart.

In the next verse, the personal associates of Śrī Bhagavān further establish the unrivalled excellence of meeting the Lord face to face by citing an incident from ancient times.

kāyādhavāder-hṛdi paśyato ’pi prabhuṁ sadākṣnā kil tad-didṛkṣa
tatra pramāṇaṁ hi tathāvalokanād anantaraṁ bhāva-viśeṣa-lābhaḥ

Even though devotees like Śrī Prahlāda Mahārāja, the son of Hiraṇyakaśipu and Kayādhu, were able to behold the Lord within their heart, it is a fact that they always hankered to see Him, the master of all power, directly with their eyes. The evidence for this is that on the shore of the ocean one day, by seeing Śrī Bhagavān face to face Śrī Prahlāda Mahārāja attained an extraordinary state of love for Him. (181)

One should refer to Śrī Hari-bhakti-sudhodaya for more details about this incident.

At this point, one may argue against this conclusion by quoting Śrīmad-
Bhāgavatam (3.15.44):

“When Śrī Sanaka and the other Kumāras met Śrī Bhagavān face to face, they first looked upward at His smiling lotus face, and then cast their vision down to see the splendour of His toenails. When they realised that, due to the limitations of their eyes and other senses, they could not perceive the charm and splendour of all of Śrī Bhagavān’s limbs at one time, they closed their eyes and began meditating on His entire form; they meditated on all of His limbs at once, from His head to His lotus feet.”

This shows that after seeing Śrī Bhagavān directly with their eyes, the sages became absorbed in meditation.

Is this not proof that meditation is more excellent than direct visual perception?

This argument is countered by Śrī Bhagavān’s personal associates in the next verse beginning with kṛṣṇasya:

kṛṣṇasya sākṣād api jāyate yat keṣāñcid-akṣi-dvaya-milanādi
dhyānaṁ na tat kintu mūdāṁ bhareṇa kampādi-vat prema-vikāra eṣaḥ

If someone’s eyes close due to being overwhelmed by joy after directly seeing Śrī Kṛṣṇa, and his other senses become stunned or inactive, it should not be assumed that he is meditating. Rather, this behaviour should simply be recognised as identical to the extraordinary transformations of prema. These transformations include trembling, crying and horripilation and are known as the aṣṭa-sāttvika bhāvas, or the eight ecstatic symptoms of love of God. (182)

Considering these statements, the unquestionable conclusion is that the profound happiness of seeing Śrī Bhagavān directly or perceiving Him directly with one’s other senses is far greater than the happiness of perceiving Him within one’s mind through the process of meditation.



jueves, 29 de septiembre de 2011

Las miserias del alma condicionada (Srimad-Bhagavatam 5.14.27) de Visuddha-sattva Das





SRI

NRSIMHADEVA


juancas

SRI NRSIMHADEVA

Creado por juancas el jueves, 29 de septiembre de 2011 a la(s) 17:54


Las miserias del alma condicionada (Srimad-Bhagavatam 5.14.27)

de Visuddha-sattva Das (Notas)el jueves, 29 de septiembre de 2011 a la(s) 17:54

CONTENIDO

NOTAS de Visuddha-sattva Das

Publicadas en el AÑO 2011

    Srila Prabhupada


  1. Srila Prabhupada dijo: “Krishna puede rechazarte”
  2. Srila Prabhupada-siksa
  3. Srila prabhupada dijo: Contra el impersonalismo y la adoración de los semidioses
  4. Lo que dijo Srila Prabhupada sobre los procesos de siddha-pranali, asta-kaliya-lila y raganuga-bhakti
  5. Continuación: ¿Qué es siddha-pranali?
  6. Continuación: ¿Qué dijo Prabhupada sobre el siddha-pranali?
  7. Lo que Srila Prabhupada no quería
  8. Srila Prabhupada dijo: Pasajes extraidos de la Biografía de Srila Prabhupada
  9. Srila Prabhupada sobre los sueños y las experiencias astrales
  10. El Néctar de Prabhupada (Octava entrega)
  11. El Néctar de Prabhupada (Una historia especial)
  12. El Néctar de Prabhupada (Séptima entrega)
  13. El Néctar de Prabhupada (Sexta entrega)
  14. El Néctar de Prabhupada (Quinta entrega)
  15. El Néctar de Prabhupada (Cuarta entrega)
  16. El Néctar de Prabhupada (Tercera entrega)
  17. El Néctar de Prabhupada (Segunda entrega)
  18. El Diario de Srila Prabhupada en el Jaladuta-1965
  19. Una carta de Srila Prabhupada a Srila Sridhara Maharaj
  20. Srila Prabhupada dijo: sobre la calificación de un brahmana
  21. Srila Prabhupada uvaca: El principio de yukta vairagya; toda riqueza y opulencia humana deben utilizarse en Krishna-seva
  22. Srila Prabhupada uvaca: ¿Quién es un devoto materialista o kanistha-adhikari?
  23. Srila Prabhupada y los profesores
  24. Los peligros de desviarse de las instrucciones del maestro espiritual: 3 cartas de Srila Prabhupada
  25. El significado del Vyasa-Puja de Srila Prabhupada
  26. Srila Prabhupada dijo
  27. Quien no sigue al guru tal como debe ser no puede ser considerado discípulo
  28. Pasatiempos de Srila Prabhupada: La primera edición del Bhagavad-gita
  29. Srila Prabhupada dijo (Bhag. 29 Sep. 1974)
  30. El néctar de Prabhupada (Serie de entregas)
  31. Srila Prabhupada uvaca: No hay dificutad para que Krishna nos dé un Guru
  32. Srila Prabhupada uvacha
  33. "La esencia de la prédica de la Conciencia de Krishna": Carta de Srila Prabhupada a R. Prakash (22 Junio 1951)
  34. Instrucciones de Srila Prabhupada...
  35. Memorias e instrucciones de Srila Prabhupada
  36. Prabhupada uvaca: ¿Quién es guru y cómo aceptar discípulos?
  37. Srila Prabhupada uvaca: Anavrttih sabdat—Liberación por medio del sonido
  38. La nefasta civilización moderna: citas de Srila Prabhupada
  39. Srila Prabhupada-lila… y un testimonio personal
  40. Srila Prabhupada uvaca: Sobre la vida sexual y su reflejo pervertido
  41. Visión y Plan Maestro para ISKCON Vrindavana (los verdaderos estándares de Srila Prabhupada)
  42. Visuddha-sattva Das - INDICE de NOTAS VAISHNAVAS


Las miserias del alma condicionada (Srimad-Bhagavatam 5.14.27)

el jueves, 29 de septiembre de 2011 a la(s) 17:54



Las miserias del alma condicionada (Srimad-Bhagavatam 5.14.27)

En el Quinto Canto del Srimad-Bhagavatam, el capítulo 14 describe “El gran bosque de disfute del mundo material”. Aconsejo que a los lectores que lean este importante capítulo con los significados de Srila A.C.Bhaktivedanta Swami Prabhupada. El verso 27 de ese capítulo describe perfectamente la situación miserable en que se encuentra el alma condicionada atrapada en las insuperables dificultades de la vida materialista:

adhvany amusminn ima upasargas tatha sukha-duhkha-raga-dvesa-
bhayabhimana-pramadonmada-soka-moha-lobha-matsaryersyava-
mana-ksut-pipasadhi-vyadhi-janma-jara-maraNndayah


TRADUCCIÓN

   “En la vida materialista hay muchas dificultades, y todas ellas son insuperables. Además de las que acabo de mencionarte, hay dificultades que vienen de lo que se llama felicidad, aflicción, apego, odio, miedo, prestigio falso, ilusión, locura, lamentación, confusión, codicia, envidia, enemistad, insulto, hambre, sed, tribulación, enfermedad, nacimiento, vejez y muerte. Todas ellas se combinan y, de este modo, el alma condicionada materialista sufre constantemente”.

SIGNIFICADO

   "El alma condicionada tiene que aceptar todos esos condicionamientos simplemente para disfrutar de la complacencia de los sentidos en este mundo. Muchas personas se presentan como grandes científicos, economistas, filósofos, políticos y sociólogos, pero en realidad son simples sinvergüenzas. Por eso la Bhagavad-gita (7.15) les califica de mudhas y naradhamas:

na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jñana
asuram bhavam asritah


   «Esos malvados sumamente necios, que son lo más bajo de la humanidad, a quienes la ilusión les ha robado el conocimiento, y que participan de la naturaleza atea de los demonios, no se entregan a Mí».

     En la Bhagavad-gita a todos esos materialistas, por necios, se les califica de naradhamas. Han obtenido la forma humana para poder liberarse del cautiverio material, pero en lugar de hacerlo, se complican todavía más en las miserables condiciones materiales. Por eso se les califica de naradhamas, los más bajos de entre los hombres. Tal vez alguien pregunte si los científicos, filósofos, economistas y matemáticos son también naradhamas, los más bajos de entre los hombres; la Suprema Personalidad de Dios contesta que lo son, pues no tienen conocimiento verdadero. Simplemente están orgullosos de su prestigio falso y de su posición, pero en realidad no saben cómo liberarse del condicionamiento material y renovar su vida espiritual de bienaventuranza y conocimiento trascendental. Por consiguiente, malgastan tiempo y energía en la búsqueda de lo que piensan que es felicidad. Esas cualidades son las típicas de los demonios. La Bhagavad-gita dice que quien tiene todas esas cualidades demoníacas es un mudhha, y debido a ello, envidia a la Suprema Personalidad de Dios; como resultado, nace en familias demoníacas vida tras vida y transmigra de un cuerpo demoníaco a otro. De ese modo olvida su relación con Krishna y permanece vida tras vida en su abominable condición de naradhama".

______Por favor, mediten profundamente en estos versos y significados de Srila Prabhupada

Vaisnava dasanudasa
Visuddha-sattva dasa
(Bhaktivedanta Institute)
OM TAT SAT




Los pies de loto del Señor Nitananda son el único medio que tienen las almas condicionadas para salir de las miserias materiales.


Esta foto la saqué dentro del altar, después de pintar y arreglar a Sri Sri Radha-Madhava (y algunas de sus sakhis), en el templo de Mayapur. (Foto de Visuddha-sattva das, Febrero de 2007)


La bella Deidad de Sri Kesava del templo de Mayapur, pintada y arreglada por este servidor. (Foto de Visuddha-sattva das, Febrero de 2007)


Con las queridas Deidades Sri Sri Nitai-Saci-duta, de mi querido amigo Aindra Prabhu. Esta foto me la sacó el con mi cámara, en Kartikka de 2006.


Con mi querido amigo Aindra Prabhu y las Deidades de su kutir, en Vrindavana, 2006.


Close-up de Sri Sri Radha-Syama, bellamente arregladas y adornadas con flores, en el Festival Acuático celebrado en el Krishna-Balarama Mandir de Vrindavana, el 21 Marzo de 2014.


Lokanath Swami en la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo de 2014. 
Vedic Cultural Centre de Guntur ki kay !
Srila Prabhupada ki jay !


Jayapataka Swami en la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo de 2014.


Las Deidades de Sri Sri Radha-Krishna-chandra ya vestidas después de su primera visión, en la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo de 2014.


Las deidades de Sri Sri Radha-Krishna-chandra después de su primera visión, en la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo de 2014.


Primera visión de las Deidades de Sri Sri Radha-Krishna-chandra antes de ser instaladas en la ceremonia del prana-pratista, en la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo de 2014.
El sacar el pañuelo del rostro de las Deidades la ceremonia de prana-pratistha queda conpleta con la primera visión de Sus Señorías.


Las Deidades de Sri Sri Radha-Krishna-chandra antes de ser instaladas en la ceremonia del prana-pratista, en la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo de 2014.
La ceremonia de prana-pratistha es muy elaborada y debe ser bien conducida. El rostro de las Deidades se venda con un pañuelo blanco y están prescritas las cosas que deben ver primero. Los pujaris deben conducir bien esta importante ceremonia de instalación de murtis. (Vean las próximas fotos)


Las cajas de las Deidades antes de su instalación en la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo 2014.


Cestos con petalos de flores multicolores para la inauguración del Vedic Cultural Centre de ISKCON, en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo 2014.


Giganesca imagen de Srila Prabhupada en la inauguración del Vedic Cultural Centre de ISKCON en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo 2014.


Bellos arreglos luminosos en la inauguración del Vedic Cultural Centre de ISKCON en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo 2014.


Devotos e invitados en la apertura del Vedic Cultural Centre de ISKCON en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo 2014.


Inauguración del Vedic Cultural Centre de ISKCON en la ciudad de Guntur, en el estado de Andhra Pradesh, ocurrida de 21 al 23 de Marzo 2014.


Amplia vista del seva-kunja, Vrindavana-dhama.


Ofrendas especiales ante el altar de Radha-ramana Mandir de Vrindavana.




Indice de Notas de Visuddha-sattva Das - ANUALES








Gouranga
de gaura79

Madhava - 24 Hour Kirtan in Spain 2010 - HD 720p


Madhava Prabhu - 24 Hours Hare Krishna Kirtan in Spain 2010 - HD 720p - Part 1/5
Madhava Prabhu - 24 Hours Hare Krishna Kirtan in Spain 2010 - HD 720p - Part 2/5
Madhava Prabhu - 24 Hours Hare Krishna Kirtan in Spain 2010 - HD 720p - Part 3/5
Madhava Prabhu - 24 Hours Hare Krishna Kirtan in Spain 2010 - HD 720p - Part 4/5
Madhava Prabhu - 24 Hours Hare Krishna Kirtan in Spain 2010 - HD 720p - Part 5/5

24 Hour Kirtan at Kirtan Fiesta festival with Pandava Sena in New Vrajamandala ISKCON farm in Spain. August 13, 2010…



Beautiful Hare Krishna Song 1

The Bhakti Channel



Actualizado el 26 jun. 2009

Beautiful Hare Krishna song 1 Take care. Haribol.

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Mangalacarana




Henrique Gripp V. de Menezes Guerra

Mangalacarana invocazione di buon auspicio




priyavrata das

Da cantare o recitare prima di ogni attività spirituale

Mangalacarana - Guna-grahi & Kirtan for the Soul




Guna-grahi & Kirtan for the Soul

Mangalacarana bhajan by Gita Manjari




wryndawana

Shree Shree Sad Goswami Ashtaka




bakaja

Kishori Mohan - Hare Krishna




Henrique Gripp V. de Menezes Guerra

Kirtan Mela Mayapur 2013 Day 4 : HH Bhakti Vaibhav Swami

meropal



Publicado el 10 abr. 2013
Kirtan Mela Mayapur 2013 Day 4 : HH Bhakti Vaibhav Swami

Vaishnava Bhajans

Krishna Video



de Krishna Video22 vídeos13.128 visualizacionesLast updated on 19 jun. 2015

Collection of Vaishnava bhajans (songs) composed by Vaisnava acharya like Narottam Das Thakur, Bhaktivinod Thakur, Lochan Das Thakur, Sarvabhaum Bhattacharya, Vasudeva Ghosh, Srila Prabhupada and much more.... and sang beautifully by devotees.

Radha Krishna Maha Raas Leela


gaurav103g



Actualizado el 22 ago. 2008
Radha Krishna Bhajan Ramanand Sagar Krishna Serial Raas Leela Maha Raas

0240 KRISHNA STORY -- NAR NARAYAN AND BIRHT OF URVASHI




Saurabh Parikh

Actualizado el 13 feb. 2011
The story now is going towards the past when Nar and Narayan go in deep meditation in the Himalayas. Due to their piousness and deep meditation, the throne of Indra is in trouble. Indra wants to break the Samadhi or meditation of them. Hence, he sends his beautiful apsaras to attract towards them and break the meditation.

When the meditation is broken, Nar sees the apsaras, he creates one much beautiful and elegant from his thigh. This is how the most beautiful apasara of Lord Indra takes birth. He names her as Urvashi and tells them to take her as his gift to Indra and again goes in meditation.

The Nar and Narayan are the future Krishna and Arjun in their next rebirths.

See it presented nicely in "Krishna" serial by Ramanand Sagar



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