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137JC - bhaktisiddhanta-bhaktimatā



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SRI NRSIMHADEVA - MULTIPLY

Creado por juancas  del 28 de Abril del 2013



137JC - bhaktisiddhanta-bhaktimatā
Jul 1, '07 1:11 PM
para Todos

Bhaktisiddhānta Gosvāmī Mahārāja: (como naisthika brahmacārī)

Bhaktisiddhānta Sarasvatī: [1874-1936] El “abuelo” de la Sociedad Internacional para la Conciencia de Kṛṣṇa; el maestro espiritual de Su Divina Gracia A. C. Bhaktivedanta Swami Prabhupāda. [1º]

BHAKTISIDDHANTA SARASVATI GOSVAMI:

Srila Bhaktisiddhanta Sarasvati was one of ten children born to Bhaktivinoda Thakura, a great Vaisnava teacher in the disciple-line from Lord Caitanya Himself. While living in a house named Narayana Chata, just near the temple of Lord Jagannatha in Puri, Bhaktivinoda Thakura was engaged as a prominent Deputy Magistrate and also served as the superintendent of the temple of Lord Jagannatha. Yet in spite of these responsibilities, he served the cause of Krsna with prodigious energy. While working to reform Gaudiya Vaisnavism in India, he prayed to Lord Caitanya, "Your teachings have been greatly depreciated and it is not in my power to restore them." Thus he prayed for a son to help him in his preaching mission. When, on February 6, 1874, Bhaktisiddhanta Sarasvati was born to Bhaktivinoda and Bhagavati Devi in Jagannatha Puri, the Vaisnavas considered him the answer to his father's prayers. He was born with the umbilical cord wrapped around his neck and draped across his chest like the sacred thread worn by brahmanas.

Six months after the child was born, Bhaktivinoda arranged for his son to undergo the annaprasana ceremony with the prasada of Vimala Devi, and thereafter named the boy Bimala prasada. Around the same time the carts of the Jagannatha festival stoppe d at the gate of Bhaktivinoda's residence and for three days could not be moved. Bhaktivinoda Thakura's wife brought the infant onto the cart and approached the Deity of Lord Jagannatha. Spontaneously, the infant extended his arms and touched the feet of Lord Jagannatha and was immediately blessed with a garland that fell from the body of the Lord. Seeing this the priests chanted the name of Hari and told the child's mother that the boy would certainly become a great devotee one day. When Bhaktivinoda Thakura learned that the Lord's garland had fallen on his son, he realized that this was the son for whom he had prayed.

Bimala Prasada stayed in Puri for ten months after his birth and then went to Bengal by palanquin on his mother's lap, his infancy was spent at Nadia District's Ranaghat hearing topics of Sri Hari from his mother.

Bhaktivinoda and his wife were orthodox and virtuous; they never allowed their children to eat anything other than prasada, nor to associate with bad company. One day, when Bimala Prasada was still a child of no more than four years, his father mildly rebuked him for eating a mango not yet duly offered to Lord Krsna. Bimala Prasada, although only a child, considered himself an offender to the Lord and vowed never to eat mangoes again. (This was a vow that he would follow throughout this life.) By the time Bimala Prasada was seven years old, he had memorized the entire Bhagavad gita and could even explain its verses. His father then began training him in proofreading and printing, in conjunction with the publishing of the Vaisnava magazine Sajjana-tosani.

In 1881, in the course of excavating for the construction of the Bhakti bhavana at Rambagan in Calcutta, a Deity of Kurmadeva was unearthed. After initiating his seven year old son, Bhaktivinoda entrusted Bimala with the service of the deity of Kurmadeva.

On April 1, 1884, Bhaktivinoda was appointed the senior Deputy Magistrate of Serampore, where he admitted Bimala in the Serampore High School. When Bimala was a mere student in class five, he invented a new method of writing named Bicanto. During this period he took lessons in mathematics and astrology from Pandita Mahesacandra Cudamoni. However, he preferred to read devotional books rather than the school texts.

In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit College of Calcutta. There he spent considerable time in the library studying various books on philosophy. He also studied the Vedas under the guidance of Prithvidhara Sarma. As a student he contributed many thoughtful articles to various religious journals. However he did not continue with his college studies for long.

In 1897 he started an autonomous Catuspathi (Sanskrit school) wherefrom monthly journals entitled "Jyotirvid", "Vrihaspati", and many old treatises on astrology were published. In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under Prthvidhara Sarma, at Bhaktibhavana. By the time he was twenty-five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one book, Surya-siddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition.

In 1895 Sarasvati Gosvami accepted service under the Tripura Royal Government as an editor for the biography entitled Rajaratnakara, the life histories of the royal line of the independent Tripura Kingdom. Later he was entrusted with the responsibility of educating the Yuvaraja Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit.

After a short period of time, Siddhanta Sarasvati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura. However, after finding enviousness, malice and corruption surfacing in ever corner of his inspection, Siddhanta Sarasvati very quickly developed an aversion to state affairs and gave notice of his intention to retire to Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's plans for renunciation and awarded him full-pay pension. However, after three years Siddhanta Sarasvati also renounced his pension. With his father, he visited many tirthas and heard discourses from the learned panditas. In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayag, Gaya and other holy places. At Kasi a discussion was held with Ramamisra Sastri regarding the Ramanuja Sampradaya. After this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation increased, and he quietly continued to search for a sadguru.

When Siddhanta Sarasvati was twenty-six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaurakisora dasa Babaji. Gaurakisora dasa Babaji was the embodiment of vairagya and was very selective about giving diksa. He lived beneath a tree near the bank of the Ganga and wore the abandoned clothes of dead bodies as a waist band (kaupina). Generally he ate plain rice soaked in Ganga water garnished with chili and salt. Sometimes he utilized discarded earthen pots, after properly washing them he would cook rice in them, offer it to Krsna, and then take prasada.

Following the advice of his father, Siddhanta Sarasvati went to Gaurakisora dasa and begged to be accepted as his disciple. Gaurakisora replied that he would not be able to give diksa unless he received the approval of Lord Caitanya. However, when Siddhanta Sarasvati returned again, Gaurakisora said that he had forgotten to ask Lord Caitanya. On the third visit, Gaurakisora stated that Lord Caitanya had said that erudition is extremely insignificant in comparison to devotion to the Supreme Lord.

Hearing this Siddhanta replied that since Gaurakisora was the servant of Kapatacudamani (the Supreme deceiver) hence he must be testing Sarasvati by with-holding his consent. However Siddhanta Sarasvati remained firmly determined and remarked that Ramanuja Acarya had been sent back eighteen times before he finally received the grace of Gosthipurna, thus he too would wait patiently until the day that Gaurakisora would bestow his benedictions upon him. Seeing the commitment of Sarasvati, Gaurakisora was impressed and gave him diksa in the blissful grove of Godruma and advised him, "to preach the Absolute Truth and keep aside all other works."

In March 1900 Sarasvati accompanied Bhaktivinoda on a pilgrimage of Balasore, Remuna, Bhuvanesvar, and Puri. As instructed by Bhaktivinoda, Sarasvati gave lectures from CC. with profound purports. Through the initiative of Bhaktivinoda Thakura the flow of pure bhakti again began to inundate the world. After Lord Caitanya's disappearance a period of darkness ensued in which the river of bhakti had been choked and practically dried up. The end of the period was brought about by the undaunted preaching of Bhaktivinoda Thakura. He wrote a number of books on suddha bhakti siddhanta and published numerous religious periodicals. He inspired many to take up the service of Lord Gauranga and instituted various Namahatta and Prapannasrama (Gaudiya matha centers).

In 1905 Siddhanta Sarasvati took a vow to chant the Hare Krsna mantra a billion times. Residing in Mayapur in a grass hut near the birthplace of Lord Caitanya, he chanted the mantra day and night. He cooked rice once a day in an earthen pot and ate nothing more; he slept on the ground, and when the rainwater leaked trough the grass ceiling, he sat beneath an umbrella, chanting.

In 1912 Manindra Nadi, the Maharaja of Cossimbazar, arranged to hold a large Vaisnava Sammilani at his palace. At the specific request of the Maharaja, Sarasvati Gosvami attended the Sammilani and delivered four very brief speeches on Suddha Bhakti on four consecutive days. However, he did not take any food during the Sammilani because of the presence of various groups of Sahajiyas. After fasting for four days Sarasvati Gosvami came to Mayapura and took the prasada of Lord Caitanya. Later when Maharaja Manindra Nandy realized what had happened he was deeply aggrieved and came to Mayapura to apologize to Siddhanta Sarasvati.

During that time Bengal was full of Sahajiya sects, such as Aul, Baul, Kartabhaja, Neda-nedi, Darvesa, Sain etc., who followed worldly practices in the name of spiritualism. Siddhanta Sarasvati launched a severe attack against those irreligious sects and did not spare anyone who deviated from the teachings of Lord Caitanya. Even some well known persons bearing the surname of Gosvamis patronized these Sahajiya sects during that period.

Siddhanta Sarasvati was deeply grieved to see these groups of Prakrita Sahajiyas, in the garb of Paramahamsa Gosvami Guru's, misleading the people. Thus he completely disassociated himself and resorted to performing bhajana in solitude. During this period of solitude, one day Lord Caitanya, along with the six Gosvamis, suddenly manifested before Siddhanta Sarasvati's vision and said: "Do not be disheartened, take up the task of re-establishing Varnasrama with new vigour and preach the message of love for Sri Krsna everywhere. After receiving this message, Sarasvati Gosvami was filled with inspiration to preach the glories of Lord Caitanya enthusiastically.

In 1911, while his aging father was lying ill, Siddhanta Sarasvati took up a challenge against pseudo Vaisnavas who claimed that birth in their caste was the prerequisite for preaching Krsna consciousness. The caste-conscious brahmana community had become incensed by Bhaktivinoda Thakura's presentation of many scriptural proofs that anyone, regardless of birth, could become a brahmana-Vaisnava. These smarta brahmanas, out to prove the inferiority of the Vaisnavas, arranged a discussion. On behalf of his indisposed father, young Siddhanta Sarasvati wrote an essay, "The Conclusive Difference Between the Brahmana and the Vaisnava," and submitted it before his father. Despite his poor health, Bhaktivinoda Thakura was elated to hear the arguments that would soundly defeat the challenge of the smartas.On the request of Madhusudana dasa Gosvami of Vrndavana and Visvambharananda deva Gosvami of Gopiballavpur, Siddhanta Sarasvati traveled to Midnapur, where panditas from all over India had gathered for a three-day discussion. Some of the smarta panditas who spoke first claimed that anyone born in a sudra family, even though initiated by a spiritual master, could never become purified and perform the brahminical duties of worshiping the deity or initiating disciples. Finally, Siddhanta Sarasvati delivered his speech. He began quoting Vedic references glorifying the brahmanas, and at this the smarta scholars became very much pleased. But when he began discussing the actual qualifications for becoming a brahmana, the qualities of the Vaisnavas, the relationship between the two, and who, according to the Vedic literature, is qualified to become a spiritual master and initiate disciples, then the joy of the Vaisnava-haters disappeared. Siddhanta Sarasvati conclusively proved from the scriptures that if one is born as a sudra but exhibits the qualities of a brahmana then he should be honored as a brahmana, despite his birth. And if one is born in a brahmana family but acts like a sudra, then he is not a brahmana. After his speech, Siddhanta Sarasvati was congratulated by the president of the conference, and thousands thronged around him. It was a victory for Vaisnavism.

Bhaktivinoda Thakura passed away in 1916(1914?) on the day of Gadadhara Pandita's disappearance. On the eve of his death Bhaktivinoda instructed his son to preach the teachings of the six Gosvamis and Lord Caitanya far and wide. He also requested that Siddhanta Sarasvati develop the birthsite of Lord Gauranga. Mother Bhagavati Devi died a few years later. Before her death, she held the hands of Sarasvati Gosvami imploring him to preach the glories of Lord Gauranga and His dhama. Accepting the instructions of his parents as his foremost duty, Sarasvati Gosvami took up this task of preaching with intense enthusiasm and vigour.

With the passing away of his father, and his spiritual master a year later, Siddhanta Sarasvati continued the mission of Lord Caitanya. He assumed editorship of Sajjana-tosani and established the Bhagwat Press in Krishnanagar. Then in 1918, in Mayapur, he sat down before a picture of Gaurakisora dasa Babaji and initiated himself into the sannyasa order. At this time he assumed the sannyasa title Bhaktisiddhanta Sarasvati Gosvami Maharaja.

Bhaktisiddhanta Sarasvati was dedicated to using the printing press as the best medium for large-scale distribution of Krsna consciousness. He thought of the printing press as a brhat mrdanga, a big mrdanga. The mrdanga drum played during kirtana could be heard for a block or two, whereas with the brhat mrdanga, the printing press, the message of Lord Caitanya could be spread all over the world.

Rohinikumar Ghosh, a nephew of Justice Candramadhava Ghosh of Calcutta High Court and originally a resident of Bhola in Barisal (now in Bangladesh), decided to renounce the world and engage himself in Haribhajana. With this purpose in mind he came to Kulia in Navadvipa where he led the life of a Baul. However, he despised the practices of the sevadasis prevalent amongst the Baul sect. One day Rohini Ghosh happen to come to the Yogapitha when Sarasvati Gosvami was lecturing there. Rohini was delighted to see the luminous appearance of Sarasvati Gosvami and fascinated by his words. Late that night, after spending the whole day listening to Sarasvati Gosvami's teachings, Rohini returned to his Baul Guru's asrama at Kulia. Without taking any prasada, Rohini took rest contemplating the lessons on Suddha Bhakti which he had heard that day. In his dream Rohini saw a Baul and his consort appear before him in the form of a tiger and tigress which were about to devour him. Trembling in fear Rohini desperately called out to Lord Caitanya. Suddenly Rohini found himself being rescued from the clutches of the tigers by Bhaktisiddhanta Sarasvati. From that day Rohini left the Baul guru forever and took shelter at the feet of Sarasvati Gosvami.

Annadaprasad Datta, the elder brother of Sarasvati Gosvami, suffered with severe headaches shortly before his death. On the day of Annada's death Sarasvati Gosvami remained by his side all through the night, chanting Harinama. Before Annada passed a way he briefly regained consciousness and began apologizing to Sarasvati Gosvami, who simply encouraged him to remember the holy name of the Lord. Suddenly the tilak mark of the Ramanuja sampradaya became clearly visible on Annada's forehead. Annada explained that in his past birth he had been a Vaisnava belonging to the Ramanuja sect. But due to committing an offense at the feet of Sarasvati Thakura, Annada had to be reborn. However, as a result of his past merit he was fortunate enough to be born into Bhaktivinoda's family. After finishing his account Annada breathed his last.

Once on the day preceding Janmastami in the Bengali month of Bhadra, Sarasvati Gosvami was engaged in bhajana at Mayapura but was feeling disturbed as he was unable to arrange for milk to be offered to the deity. As soon as he began to think in this way he chastised himself: "Have I thought like this for my own sake? That is wrong." Because it was the monsoon season, Lord Caitanya's birth site was covered with water and was totally inaccessible except by boat. However, that afternoon, one milkman turned up there wading through water and slush carrying a large quantity of milk, ksira, butter, cottage-cheese etc. Apparently a zamindar named Harinarayana Cakravarti, guided by Lord Caitanya, had sent the milkman with all the items.

After offering everything to the deity the devotees partook of the prasada joyfully. Sarasvati Thakura was surprised to see so much prasada and the devotees explained what had happened. After taking prasada Siddhanta Sarasvati humbly appealed to the Lord: I am very sorry to have caused You so much trouble. Why did I have such an uncalled for thought? To fulfill my desire You have inspired another person and arranged to send these things."

The world was amazed to see the supernatural power of Sarasvati Gosvami. Many educated persons from highly respectable families were attracted to him and thus dedicated themselves to the service of Lord Gauranga. Between 1918 and 1937 Bhaktisiddhanta Sarasvati founded sixty-four Suddha Bhakti Mathas at the following places: Navadvipa, Mayapura, Calcutta, Chaka, Mymensingh, Naryanaganj, Chittagong, Midnapore, Remuna, Babasore, Puri, Alalanatha, Madras, Covoor, Delhi, Patna, Gaya, Lucknow, Varanasi, Hardwar, Allahabad, Mathura, Vrndavana, Assam, Kuruksetra, and outside India in London, and Rangoon. Sarasvati Gosvami instituted Gaurapadapitha at Nrsimhacala on the top of the Mandara hill, and at several places in South India. He initiated twenty five highly educated persons into Bhagavata Tridandi sannyasa.

He published the following periodicals on Suddha Bhakti in different languages:

1. Sajjanatosani (a fortnightly Bengali
2. The Harmonist (an English fortnightly)
3. Gaudiya (a Bengali weekly)
4. Bhagavata (a Hindi fortnightly)
5. Nadiya Prakasa (a Bengali daily)
6. Kirtana (an Assamese monthly)
7. Paramarthi (in Odiya)
In addition he published a large number of Vaisnava books. In fact, he heralded a new era in the spiritual world. He deputed well-disciplined Tridandi sannyasi's to preach the message of Lord Gauranga all over the world. For six years he continued to supervise this preaching work and when he found that his mission had attained its goal, to a reasonable extent, he decided to pass into the eternal service of Lord Gauranga.

A few days before his death Bhaktisiddhanta Sarasvati called his foremost disciples and showered his blessings upon all his devotees. He gave them the following instructions: " With the utmost enthusiasm preach the message of Rupa Raghunatha. Our ultimate goal is to become a speck of dust touching the lotus feet of the followers of Rupa Gosvami. All of you remain united in allegiance to the spiritual master (Asraya-vigraha) in order to satisfy the senses of the Transcendental Entity of Non-Dual Knowledge. Do not give up the worship of Hari even amidst hundreds of dangers, hundreds of insults or hundreds of persecutions. Do not become unenthusiastic upon seeing that the majority of people in this world are not accepting the message of Krsna's sincere worship. Never give up the glorification of the topics of Krsna, they are your own personal bhajana and your very all and all. Being humble like a blade of grass and tolerant like a tree, constantly glorify Hari.

In the early hours of the day on January 1, 1937 Bhaktisiddhanta Sarasvati Gosvami passed away.

Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja Prabhupāda: El maestro espiritual de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupāda. (Bg).

Bhaktisiddhānta Sarasvatī Ṭhākura: (1874-1937) Maestro espiritual de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupāda y, por lo tanto, abuelo espiritual del actual movimiento para la conciencia de Kṛṣṇa. Poderoso predicador que fundó sesenta y cuatro misiones en la India (4º-2ª). //(1874-1936) El “abuelo” de la Sociedad Internacional para la Conciencia de Kṛṣṇa; el maestro espiritual de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupāda (1º).

Bhaktisiddhānta Sarasvatī Ṭhākura. was the spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the Founder-Acarya of ISKCON. Srila Bhaktisiddhanta Sarasvati Thakura powerfully spread the teachings of Lord Caitanya Mahaprabhu in the early twentieth century. He preached strongly against the deep-rooted influences of caste-ism and impersonalism. Meeting with scholars, educators, and other leaders and writing over 108 essays and books, he strove to present Krsna consciousness as a science to be highly esteemed. He established 64 temples, known as Gaudiya Maths, inside and outside of India.

Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja Prabhupāda: El maestro espiritual de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupāda. (Bg).
Bhaktisiddhānta Sarasvatī Ṭhākura: (1874-1937) Maestro espiritual de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupāda y, por lo tanto, abuelo espiritual del actual movimiento para la conciencia de Kṛṣṇa. Poderoso predicador que fundó sesenta y cuatro misiones en la India (4º-2ª). //(1874-1936) El “abuelo” de la Sociedad Internacional para la Conciencia de Kṛṣṇa; el maestro espiritual de Su Divina Gracia A.C. Bhaktivedanta Swami Prabhupāda (1º).

Bhakti-siddhānta-viruddha—that which is against the philosophy of acintya-bhedābheda.

Bhakti Sutra. A work composed by Narada on the love and worship of God. The work contains eighty-four sutras; these aphorisms, some of which are famous, do not discuss worldly love, whether of one's neighbor or sexual love, but rather discuss the path of bhaki as the simplest path for the present age. Like the divine minne of medieval Christianity, love of God as demonstrated by Narada is the sole fulfillment of life and its chief goal. The  individual sutras are extremely concise and in most editions are supplemented by the commentary of a spiritual teacher, since they are otherwise difficult to comprehend. (The Manurishi Foundation, Encyclopedic Dictionary of Hindu Terms).

bhakti-utkalaḥ. lleno de emoción extática (C. 8º, Cap. 23, V. 1).

A.C. BHAKTIVEDANTA SWAMI PRABHUPADA is the Founder-Acarya of the International Society for Krishna Consciousness. It was he who brought the teachings of Lord Caitanya out of India and spread them all over the world. He was the author of "Bhagavad- gita As It Is" and many other volumes of translation, commentary, and scriptural instruction. The file PRABHPAD.TXT, which accompanies the file you are reading, tells of his life in more detail.

Bhaktivedāntas—advanced transcendentalists who have realized the conclusion of the Vedas through devotional service.

Bhakti-vedānta: Espiritualistas avanzados que han comprendido a la perfección la conclusión de los Vedas (ver Vedas) a través del servicio devocional (ver Servicio devocional) (1º).

Bhakti-vedāntas.
Relación con los Bhakti-vedāntas:
TEXTO 25

oiC^íle/PaaNaNauMaaeidTaae iÜJaE"
Sak*-TSMa >auÅe TadPaaSTaik-iLbz" )
Wv& Pa[v*taSYa ivéuÖceTaSa‚
STaÖMaR WvaTMaåic" Pa[JaaYaTae )) 25 ))

ucchiñöa-lepän anumodito dvijaiù
sakåt sma bhuïje tad-apästa-kilbiñaù
evaà pravåttasya viçuddha-cetasas
tad-dharma evätma-ruciù prajäyate

ucchiṣṭa-lepān—los remanentes de alimentos; anumoditaḥ—con el permiso; dvijaiḥ—de los brāhmaṇa vedantistas; sakṛt—una vez; sma—en el pasado; bhuñje—tomé; tat—por esa acción; apāsta—eliminado; kilbiṣaḥ—todos los pecados; evam—así pues; pravṛttasya—estando ocupado; viśuddha-cetasaḥ—de aquel cuya mente está purificada; tat—esa particular; dharmaḥ—naturaleza; eva—indudablemente; ātma-ruciḥ—atracción trascendental; prajāyate—se manifestó.

TRADUCCIÓN

Sólo una vez, con el permiso de ellos, tomé los remanentes de su comida, y, por hacerlo, todos mis pecados fueron erradicados de inmediato. Ocupado de esa manera, mi corazón se purificó, y en ese momento la naturaleza misma del trascendentalista se me hizo atractiva.
SIGNIFICADO 

La devoción pura es, en un sentido, tan infecciosa como las enfermedades infecciosas. Un devoto puro está libre de toda clase de pecados. La Personalidad de Dios es la entidad más pura de todas, y a menos que uno esté igualmente purificado de la infección de las cualidades materiales, no puede convertirse en un devoto puro del Señor. Los bhakti-vedāntas, como se dijo anteriormente, eran devotos puros, y por asociarse con ellos y por comer una vez los remanentes de la comida de ellos, el niño se contagió de sus cualidades de pureza. Esa clase de remanentes pueden tomarse incluso sin el permiso de los devotos puros. Existen a veces seudodevotos, y uno debe cuidarse mucho de ellos. Hay muchas cosas que le impiden a uno participar en el servicio devocional, pero en virtud de la asociación de los devotos puros todos esos obstáculos son eliminados. El devoto neófito se enriquece de manera práctica con las cualidades trascendentales del devoto puro, lo cual significa sentir atracción por el nombre, la fama, la cualidad, los pasatiempos, etc., de la Personalidad de Dios. Contagiarse de las cualidades del devoto puro significa absorber el gusto de la devoción pura, siempre en relación con las trascendentales actividades de la Personalidad de Dios. Ese gusto trascendental hace que de inmediato todas las cosas materiales se vuelvan desagradables. Por consiguiente, un devoto puro no siente atracción en absoluto por las actividades materiales. Después de eliminar todos los pecados u obstáculos del sendero del servicio devocional, uno puede sentirse atraído, tener constancia, gusto perfecto, emociones trascendentales, y, por último, uno puede situarse en el plano del servicio amoroso del Señor. Todas esas etapas se desarrollan por medio de la asociación de devotos puros, y ése es el significado de esta estrofa. (S.B. 1º, Cap. 5, V. 25, págs. 240-241).

Visión y actividad de los Bhakti-vedāntas:
TEXTO 24

Tae MaYYaPaeTaai%l/caPale/_>aRke-
daNTae_Da*Ta§-I@Nake-_NauviTaRiNa )
c§u-" k*-Paa& YaÛiPa TauLYadXaRNaa"
éué[UzMaa<ae MauNaYaae_LPa>aaizi<a )) 24 ))

te mayy apetäkhila-cäpale ’rbhake
dänte ’dhåta-kréòanake ’nuvartini
cakruù kåpäà yadyapi tulya-darçanäù
çuçrüñamäëe munayo ’lpa-bhäñiëi
te—ellos; mayi—a mí; apeta—no habiéndose sometido; akhila—toda clase de; cāpale—propensiones; arbhake—a un niño; dānte—habiendo controlado los sentidos; adhṛta-krīḍanake—sin estar acostumbrado a hábitos de juego; anuvartini—obediente; cakruḥ—concedieron; kṛpām—misericordia sin causa; yadyapi—aunque; tulya-darśanāḥ—imparciales por naturaleza; śuśrūṣamāṇe—a los fieles; munayaḥ—los munis seguidores de El Vedānta; alpa-bhāṣiṇi—aquel que no habla más de lo necesario.

TRADUCCIÓN

Aunque esos seguidores de El Vedānta eran imparciales por naturaleza, me bendijeron con su misericordia sin causa. En lo que a mí respecta, poseía control de mí mismo, y a pesar de que era un niño, no sentía ninguna atracción por los juegos. Además, no era travieso, y no hablaba más de lo necesario.
SIGNIFICADO 
En El Bhagavad-gītā, el Señor dice: “Todos los Vedas están buscándome a Mí”. El Señor Śrī Caitanya dice que en los Vedas sólo hay tres temas, a saber, establecer la relación que las entidades vivientes tienen con la Personalidad de Dios, realizar los deberes relativos a manera de servicio devocional, y alcanzar, pues, la meta máxima, regresar a Dios. De acuerdo con eso, vedānta-vādīs, o los seguidores de El Vedānta, designa a los devotos puros de la Personalidad de Dios. Dichos vedānta-vādīs, o los bhakti-vedāntas, son imparciales en la distribución del conocimiento trascendental del servicio devocional. Para ellos, nadie es amigo ni enemigo; nadie es educado ni analfabeto; nadie es especialmente favorable, ni nadie es desfavorable. Los bhakti-vedāntas ven que la generalidad de la gente está perdiendo el tiempo en falsas cosas sensuales. Lo que a ellos les concierne es lograr que las masas de gente ignorante restablezcan su perdida relación con la Personalidad de Dios. Mediante esa clase de esfuerzos, hasta en la más olvidada de las almas se despierta el sentido de vida espiritual, e iniciada así por los bhakti-vedāntas, la generalidad de la gente progresa gradualmente por la senda de la comprensión trascendental. Así que los vedānta-vādīs  iniciaron al niño incluso antes de que poseyera control de sí mismo y estuviera desapegado de los juegos infantiles, etc. Pero antes de la iniciación, él (el niño) se volvió más y más adelantado en lo que a disciplina concierne, lo cual es muy esencial para aquel que desea progresar en la línea. En el sistema de varṇāśrama-dharma, que es el comienzo de la verdadera vida humana, los niñitos mayores de cinco años son enviados al āśrama del guru a convertirse en brahmacārīs del āśrama, en donde esas cosas se les enseñan a los niños sistemáticamente, ya sean hijos de un rey o hijos de ciudadanos ordinarios. La preparación era obligatoria no sólo para crear buenos ciudadanos del Estado, sino también para preparar la vida futura del niño en aras de la iluminación espiritual. La irresponsable vida de disfrute de los sentidos les era desconocida a los hijos de los seguidores del sistema varṇāśrama. Al niño incluso se le inyectaba discernimiento espiritual antes de que el padre lo colocara en el vientre de la madre. Tanto el padre como la madre eran responsables de que el niño tuviera éxito en liberarse del cautiverio material. En eso consiste el proceso de una planificación familiar eficaz: en engendrar hijos que vayan a alcanzar la perfección completa. Sin poseer control de sí mismo, sin ser disciplinado y sin ser completamente obediente, nadie puede seguir con éxito las instrucciones del maestro espiritual, sin lo cual nadie es capaz de ir de vuelta a Dios. (S.B. 1º, Cap. 5, V. 24, págs. 238-240).

Véase: Devotos del Señor Supremo.
BHAKTIVEDANTA SWAMI PRABHUPADA:

BHAKTIVINODA THAKURA:

See "Kedarnath Datta".

Bhaktivinoda Ṭhākura: re-established, in the closing days of the nineteenth century, the teachings of Lord Caitanya, which by then had been largely misrepresented or lost. Srila Bhaktivinoda Thakura wrote almost one hundred books to explain the science of Krsna consciousness, expose pseudo incarnations of God, and defeat misconceptions about the path of devotional service. Srila Bhaktivinoda Thakura was both an active preacher and the Deputy Magistrate for Jagannatha Puri, Orissa, as well as the father of ten children. One of his sons was Srila Bhaktisiddhanta Sarasvati Thakura. Biographers say that Srila Bhaktivinoda Thakura accomplished all his many duties perfectly.

Bhaktivinoda Ṭhākura—(1838-1915) the great-grandfather of the present-day Kṛṣṇa consciousness movement, the spiritual master of Śrīla Gaura-kiśora dāsa Bābājī, the father of Śrila Bhaktisiddhānta Sarasvatī, and the grand-spiritual master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda. Śrīla Bhaktivinoda Ṭhākura was a responsible officer and a householder, yet his service to the cause of expanding the mission of Lord Caitanya Mahāprabhu is unique. He has written many books on the philosophy of Lord Caitanya Mahāprabhu.

Bhaktivinoda Ṭhākura: El pionero del programa para bendecir al mundo entero con conciencia de Kṛṣṇa. El padre de Śrīla Bhaktisiddhānta Sarasvatī. (Bg). //  (1838-1915) El “bisabuelo” de la Sociedad Internacional para la Conciencia de Kṛṣṇa; el maestro espiritual y padre de Śrīla Bhaktisiddhānta Sarasvatī (1º).

Bhakti-yoga:    Si es puro es independiente de dichos Karma y Jñana, debido a que él sólo, además de poder conferirle a uno la liberación de la vida condicional, también puede otorgarle a uno el amoroso servicio trascendental del Señor. //  BHAKTI-YOGA. Yoga o unión mística conseguida siguiendo el sendero de la devoción. //  Bhakti-yoga: Vinculación con el Señor Supremo mediante el servicio devocional. (5º). (buddhi-yoga, servicio devocional) La vía del desarrollo del bhakti, el amor a Dios, en su estado puro, sin la menor mancha de acción interesada (karma) o de especulación filosófica (jñāna). Constituye la etapa final del yoga tal como se enseña Bhakti-yoga: El sistema cientifico del cultivo del bhakti, o servicio devocional puro, que no está contaminado con la complacencia de los sentidos ni con la especulación filosófica. (Bg). //  Bhakti-yoga: (buddhi-yoga, servicio devocional) La vía del desarrollo del bhakti, el amor a Dios, en su estado puro, sin la menor mancha de acción interesada (karma) o de especulación filosófica (jñāna). Constituye la etapa final del yoga tal como se enseña en El Bhagavad-gītā, y se practica mediante la entrega de uno al Señor Supremo, Śrī Kṛṣṇa, a través de las nueve actividades devocionales y bajo la dirección de un ācārya (1º).

BHAKTI-YOGA (sáns.). División del Yoga que adopta el sendero de devoción, de sentimiento religioso, como práctica de desarrollo para alcanzar la perfección y unión con la divinidad por medio de la oración la adoración y las buenas obras. Junto con el Karma-Yoga es la forma de desarrollo espiritual más accesible a las masas, en tanto que los otros sistemas de Yoga son siempre más disciplinarios y ascéticos. El Bhakti-Yoga es casi siempre amable y feliz, ya que considera a la naturaleza, los seres y los objetos como símbolos de Dios, gozando así de las perfecciones de la divinidad invisible. Obras clásicas indias: Bhagavad Gītā; Bhagavata Pur€ṇa; Nārada Pur€ṇa. Bib. Bhakti Yoga, Yogi Bhikṣu, Bhakti Yoga, Swami Vivekananda, (Ed. Kier).

Bhakti Yoga- The path of love and surrender, one of the four primary yogic paths to union with God. After developing an intense love for the many aspects of God in a personal form-often in the form of some divine incarnation-the ego of the worshiper merges with the chosen ideal, the ishtadeva. Bhakti Yoga is the natural path to knowledge of God. Here the bhakta has no need to suppress his feelings; rather, one intensifies them and directs them toward God. The majority of believers from the various world-traditions are fundamentally adherents of this path. Bhakti  Yoga distinguishes between five different devotional attitudes, or bhavas, toward God. The stages of Bhakti Yoga are 1) bhakti, veneration; 2) bhava, mature love, an ecstatic state; 3) prema, a state in which the devotee completely forgets the world as well as his own body; 4) mahabhava, the supreme  manifestation of divine love. Radha, Krishna's playmate, is considered its embodiment. Only avataras and ishvarakotis can attain a state beyond bhava. (The Manurishi Foundation, Encyclopedic Dictionary of Hindu Terms).

Bhakti-yoga: El sistema cientifico del cultivo del bhakti, o servicio devocional puro, que no está contaminado con la complacencia de los sentidos ni con la especulación filosófica. (Bg).

bhakti yoga: Unión a través de devoción. Práctica de disciplinas devocionales, culto, oración, recitación o canto dirigido a despertar amor en el corazón y abrirse a la gracia de Dios. Puede ser dirigido hacia Dios, Dioses o hacia el preceptor espiritual de uno (Uniéndose a Siva).

Bhakti-yoga—the system of cultivation of bhakti, or pure devotional service, which is untinged by sense gratification or philosophical speculation.
Bhakti yoga. El camino de la unión con Dios por la devoción. Yoga de la devoción. GLOSARIO DE LA TRADICION.
Bhakti-yoga:    

Definición de Bhakti-yoga:

TEXTO 26

Pa[iTaåÖeiNd]YaPa[a<aMaNaaebuiÖMauPaarTaMa( )
SQaaNa}aYaaTPar& Pa[aá& b]ø>aUTaMaivi§-YaMa( )) 26 ))

pratiruddhendriya-präëa-
mano-buddhim upäratam
sthäna-trayät paraà präptaà
brahma-bhütam avikriyam

pratiruddha—reprimidos; indriya—los órganos de los sentidos; prāṇa—el aire de la respiración; manaḥ—la mente; buddhim—inteligencia; upāratam—inactivo; sthāna—lugares; trayāt—de los tres; param—trascendental; prāptam—logrado; brahma-bhūtam—cualitativamente igual al Absoluto Supremo; avikriyam—no afectado.

TRADUCCIÓN

Los órganos de los sentidos del muni, y su respiración, mente e inteligencia, estaban todos apartados de las actividades materiales, y él se hallaba en un trance, apartado de los tres estados (vigilia, sueño e inconsciencia), habiendo alcanzado una posición trascendental que era cualitativamente igual a la del Absoluto Supremo.

SIGNIFICADO

Parece ser que el muni, en cuya ermita entró el Rey, estaba sumido en un trance yóguico. La posición trascendental se logra a través de tres procesos, a saber, el proceso de jñāna, o el conocimiento teórico acerca de la trascendencia; el proceso de yoga, o el verdadero logro del trance mediante la manipulación de las funciones fisiológicas y psicológicas del cuerpo; y el muy aprobado proceso de bhakti-yoga, o el de ocupar los sentidos en el servicio devocional del Señor.

También en El Bhagavad-gītā tenemos la información acerca del desarrollo gradual de la percepción desde la materia hasta la entidad viviente. Nuestro cuerpo y mente materiales se desarrollan a partir de la entidad viviente, el alma, y como estamos influidos por las tres cualidades de la materia, olvidamos nuestra verdadera identidad. El proceso de jñāna especula teóricamente acerca de la realidad del alma. Pero el bhakti-yoga ocupa de hecho al espíritu en la ejecución de actividades. La percepción de la materia se trasciende hasta estados aún más sútiles de los sentidos. Los sentidos se trascienden hasta la mente, que es más sutil, y luego hasta las actividades respiratorias, llegando gradualmente a la inteligencia. Más allá de la inteligencia, el alma viviente se llega a comprender mediante las actividades mecánicas del sistema de yoga, o la práctica de la meditación en la que se contienen los sentidos, regulando el sistema respiratorio y aplicando la inteligencia para elevarse a la posición trascendental. Este trance detiene todas las actividades materiales del cuerpo. El Rey vio al muni en esa posición. Él también vio al muni  de la siguiente manera. (S.B. 1º, Cap. 18, V. 26, págs. 903-904).

Véase también: Conciencia de Krsna, proceso de Bhakti-yoga, Bhakti-yoga, Servicio Devocional al Señor Supremo.

Si es puro es independiente de dichos Karma y Jñana, debido a que él sólo, además de poder conferirle a uno la liberación de la vida condicional, también puede otorgarle a uno el amoroso servicio trascendental del Señor. //  BHAKTI-YOGA. Yoga o unión mística conseguida siguiendo el sendero de la devoción. //  Bhakti-yoga: Vinculación con el Señor Supremo mediante el servicio devocional. (5º). (buddhi-yoga, servicio devocional) La vía del desarrollo del bhakti, el amor a Dios, en su estado puro, sin la menor mancha de acción interesada (karma) o de especulación filosófica (jñāna). Constituye la etapa final del yoga tal como se enseña Bhakti-yoga: El sistema cientifico del cultivo del bhakti, o servicio devocional puro, que no está contaminado con la complacencia de los sentidos ni con la especulación filosófica. (Bg). //  Bhakti-yoga: (buddhi-yoga, servicio devocional) La vía del desarrollo del bhakti, el amor a Dios, en su estado puro, sin la menor mancha de acción interesada (karma) o de especulación filosófica (jñāna). Constituye la etapa final del yoga tal como se enseña en El Bhagavad-gītā, y se practica mediante la entrega de uno al Señor Supremo, Śrī Kṛṣṇa, a través de las nueve actividades devocionales y bajo la dirección de un ācārya (1º).

bhakti-yoga. con servicio devocional (C. 3º, Cap. 9, V. 11).

bhakti-yoga. de servicio devocional místico (C. 5º, Cap. 1, V. 27).

bhakti-yoga. del proceso místico del servicio devocional (C. 5º, Cap. 17, V. 3).

bhakti-yoga. devocional (C. 1º, Cap. 5, V. 35).

bhakti-yoga. la ciencia del servicio devocional (C. 1º, Cap. 8, V. 20).

bhakti-yoga. servicio devocional (C. 4º, Cap. 24, V. 59).

BHAKTI-YOGAH. (sáns. Svami Prabhupāda). Contacto del servicio devocional.

bhakti-yoga-lakṣaṇaḥ. con señales de servicio devocional puro (C. 5º, Cap. 19, V. 20).

bhakti-yogaḥ. bhakti-yoga, o servicio devocional (C. 6º, Cap. 3, V. 22).

bhakti-yogaḥ. el servicio devocional (C. 4º, Cap. 24, V. 53).

bhakti-yogaḥ. contacto del servicio devocional (C. 1º, Cap. 2, V. 7).

bhakti-yogaḥ. servicio devocional (C. 3º, Cap. 29, V. 35).

bhakti-yogaḥ. servicio devocional directo (C. 2º, Cap. 2, V. 33).

bhakti-yogaiḥ. por medio de servicio devocional (C. 3º, Cap. 15, V. 47).

bhakti-yogam. el proceso de vinculación del servicio devocional (C. 1º, Cap. 7, V. 6).

bhakti-yogam. servicio devocional amoroso (C. 5º, Cap. 6, V. 18).

bhakti-yogasya. de los principios del servicio devocional (C. 7º, Cap. 10, V. 1).

bhakti-yogasya. del servicio devocional (C. 3º, Cap. 29, V. 11-12).

bhakti-yogena. con el proceso de servicio devocional (C. 4º, Cap. 8, V. 61).

bhakti-yogena. con servicio devocional (C. 7º, Cap. 1, V. 27).

bhakti-yogena. mediante el servicio devocional (C. 5º, Cap. 18, V. 34).

bhakti-yogena. mediante la práctica del servicio devocional (C. 3º, Cap. 25, V. 44).

bhakti-yogena. por medio del servicio devocional (C. 3º, Cap. 25, V. 43).

bhakti-yogena. por ofrecer al Señor servicio amoroso trascendental (C. 9º, Cap. 4, V. 26).

bhakti-yogena. por vincularse (C. 3º, Cap. 7, V. 12).

bhakti-yogena. prestándole servicio devocional al Señor (C. 2º, Cap. 3, V. 10).

bhakti-yogena. servicio devocional (C. 3º, Cap. 2, V. 4).

bhakti-yuktaḥ. estando situado en servicio devocional (C. 3º, Cap. 9, V. 31).

bhakti-yuktena. desempeñando servicio devocional (C. 3º, Cap. 24, V. 47).

Bhaktidevi: Personificación del servicio devocional (4º-2ª).

bhaktiḥ. amor y devoción (C. 5º, Cap. 13, V. 22).

bhaktiḥ. amoroso servicio trascendental (C. 1º, Cap. 13, V. 2).

bhaktiḥ. devoción (C. 3º, Cap. 25, V. 25).

bhaktiḥ. el servicio devocional (C. 3º, Cap. 25, V. 32).

bhaktiḥ. ocupación en servicio devocional (C. 7º, Cap. 11, V. 23).

bhaktiḥ. que posee servicio devocional (C. 5º, Cap. 19, V. 1).

bhaktiḥ. sentimientos de querer hacer servicio devocional (C. 1º, Cap. 7, V. 7).

bhaktiḥ. servicio amoroso (C. 1º, Cap. 2, V. 18).

bhaktiḥ. servicio devocional (C. 10º, Cap. 8, V. 49).

bhaktiḥ. servicio devocional a la Suprema Personalidad de Dios (C. 7º, Cap. 10, V. 43-44).

bhaktiḥ bhagavati. el culto del bhakti, el servicio devocional ofrecido a la Suprema Personalidad de Dios (C. 10º, Cap. 8, V. 51).

bhaktiḥ harau. apego devocional y servicio al Señor (C. 10º, Cap. 7, V. 1-2).

Bhaktih paresānubhavo:  

bhaktim. amor y fe con servicio devocional (C. 6º, Cap. 17, V. 31).

bhaktim. devoción (C. 1º, Cap. 16, V. 13-15).

bhaktim. servicio al Señor (C. 1º, Cap. 2, V. 22).

bhaktim. servicio devocional (C. 1º, Cap. 15, V. 51).

bhaktimatā. por el devoto (C. 4º, Cap. 13, V. 4).



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