sexta-feira, 18 de janeiro de 2008
Diferentes Humores
Do livro "Ética para o Novo Milênio", SS Dalai Lama, Círculo de Leitores,1999, páginas128, 130,131.
"É um facto triste na História da Humanidade que a Religião tenha sido uma tão grande causa de conflitos.Ainda hoje indivíduos são mortos, comunidades destruídas e sociedades desestabilizadas como resultado do fanatismo e inimizade religiosa.Não é de espantar que muitos ponham em questão o papel da religião na sociedade humana." "Em relação à afirmação de cada uma como sendo a "verdadeira religião". Como resolver esta dificuldade? É verdade que, do ponto de vista do praticante, um compromisso total com a sua fé é necessário.Também é verdade que esta afirmação é o resultado da convicção profunda que cada indivíduo tem que o seu caminho é o mediador exclusivo da verdade.Mas ao mesmo tempo temos que encontrar a forma de conciliar esta crença com o facto de existirem inúmeras reinvindicações semelhantes.Em termos práticos, isto implica que os praticantes encontrem uma maneira de, pelo menos, aceitar a validade dos ensinamentos das outras religiões, embora continuando a manter um compromisso total com a sua fé.Quanto à validade das verdades metafísicas pregadas por cada religião, penso que se trata de um assunto interno de cada religião." "... a diversidade existente entre as várias tradições religiosas é uma grande riqueza.Por conseguinte, não é necessário arranjar maneira de dizer que no fundo todas as religiões são iguais.São semelhantes na medida em que todas sublinham a importância do amor e compaixão no contexto da disciplina ética.Mas esta afirmação não significa que todas sejam uma em essência.Apesar das muitas semelhanças práticas que sem dúvida existem, a concepção totalmente oposta da criação e do sem-começo que o budismo, o cristianismo e o hinduísmo têm, por exemplo, significa que num dado ponto, no que toca às afirmações metafísicas, eles se afastam. Estas contradições podem não ser importantes nos estados iniciais da prática religiosa mas, à medida que avançamos no caminho de uma dada tradição, há sempre uma dada altura em que somos forçados a reconhecer as diferenças fundamentais. Por exemplo, o conceito de renascimento no budismo e em várias outras tradições indianas antigas, podem revelar-se imcompatíveis com a idéia de salvação do cristianismo.Mas isto não tem de ser causa de desalento.Mesmo no seio do budismo, no campo da metafísica, há pontos de vista diametralmente opostos."
Fim da citação.
Com a permissão dos Vaisnavas e Vaisnavis.
A associação entre diferentes denominações religiosas dentro do Gaudiya Vaisnavismo ou fora dele podem e devem ocorrer. Mas sem imposições. Nós temos um amigo zen budista e uma amiga cristã não fundamentalista.Quando eles vêm a nossa casa, nós cantamos Hare Krsna e então eu ou minha espôsa lemos um verso do Bhagavad Gita ou do Srimad Bhagavatam e o significado de Srila Prabhupada..Eles sabem que nós pertencemos a uma determinada Instituição dentro do Gaudiya Vaisnavismo.Nós explicamo-lhes isto. E eles não tentam impor nada.Da mesma forma, quando vamos a casa deles participamos dos rituais deles e não tentamos impor nada. Cá em Portugal existe a segunda maior Comunidade Hindu fora da India, depois da Inglaterra. Eles tem um Templo enorme chamado Templo Radha Krsna.Também cá em Portugal existe um lugar muito importante para os Católicos chamado Fátima, aonde Nossa Senhora de Fátima manifestou-se para 3 pastorzinhos.. Certa vez, o Pujari da Comunidade Hindu do Templo Radha Krsna foi visitar Fátima, e no meio do Santuário realizou sem a autorização de ninguém um Arotik completo para Nossa Senhora.Isto gerou bastante desconforto para a comunidade Católica de Portugal.Posteriormente, o Pujari desculpou-se, e agora continua a visitar Fátima sem problemas. Recentemente o Papa Bento XVI ao visitar um Pais muçulmano, participou nas cerimônias em uma mesquita sem interferir.Também o fez numa Igreja Ortodoxa. Certa vez, um discípulo de Bhaktivedanta Swami deixou a associação dos devotos e alguns meses mais tarde voltou.Havia tornado-se cristão.Pediu a Srila Prabhupada para morar novamente no Templo mas gostaria de no Templo continuar suas práticas pessoais.Srila Prabhupada disse que ele teria que seguir o programa do TemploAlgum tempo depois este discípulo foi embora. Podemos dizer que Srila Prabhupada não foi misericordioso? Srila Prabhupada era muito misericordioso e também muito cuidadoso em relação ao Sincretismo Religioso. O discípulo poderia associar-se com os devotos mas para viver entre eles teria que seguir o programa estabelecido.
Na minha singela opinião, quando vamos a uma Igreja, Mesquita, Stupa, Sinagoga ou Matha que não seja a nossa devemos ir para ouvir e respeitar os rituais, mestres e diferentes humores das mesmas.
Vosso servo
Prahladesh Dasa
terça-feira, 15 de janeiro de 2008
Sva Jati Asaya
Ou seja:
Sva jati asaya snigdha
Sadhu sanga sato bare
Um devoto deve associar-se com aqueles que:
1) Sejam espiritualmente avançados (Sato Bare)
2) Sejam pacíficos (Snigdha)
3) E que tenham uma inclinação similar (Sva Jati Asaya)
Ou ainda:
A amizade devocional deve ser alicerçada entre aqueles que compartilham mútuos interesses e entendimentos.
Vosso servo
Prahladesh Dasa
Sva jati asaya snigdha
Sadhu sanga sato bare
Um devoto deve associar-se com aqueles que:
1) Sejam espiritualmente avançados (Sato Bare)
2) Sejam pacíficos (Snigdha)
3) E que tenham uma inclinação similar (Sva Jati Asaya)
Ou ainda:
A amizade devocional deve ser alicerçada entre aqueles que compartilham mútuos interesses e entendimentos.
Vosso servo
Prahladesh Dasa
Mais sobre o cuidado com o Sincretismo
SB 3.29.17
TRANSLATION
The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the ācāryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses.PURPORTIn Bhagavad-gītā, Thirteenth Chapter, it is clearly stated that one should execute devotional service and advance on the path of spiritual knowledge by accepting the ācārya. Ācāryopāsanam: one should worship an ācārya, a spiritual master who knows things as they are. The spiritual master must be in the disciplic succession from Krsna. The predecessors of the spiritual master are his spiritual master, his grand spiritual master, his great-grand spiritual master and so on, who form the disciplic succession of ācāryas.It is recommended herewith that all the ācāryas be given the highest respect. It is stated, guruṣu nara-matih. Gurusu means "unto the ācāryas," and nara-matiḥ means "thinking like a common man." To think of the Vaisnavas, the devotees, as belonging to a particular caste or community, to think of the ācāryas as ordinary men or to think of the Deity in the temple as being made of stone, wood or metal, is condemned. Niyamena: one should offer the greatest respect to the ācāryas according to the standard regulations. A devotee should also be compassionate to the poor. This does not refer to those who are poverty-stricken materially. According to devotional vision, a man is poor if he is not in Krsna consciousness. A man may be very rich materially, but if he is not Krsna conscious, he is considered poor. On the other hand, many ācāryas, such as Rūpa Gosvāmī and Sanātana Gosvāmī, used to live beneath trees every night. Superficially it appeared that they were poverty-stricken, but from their writings we can understand that in spiritual life they were the richest personalities.
A devotee shows compassion to those poor souls who are wanting in spiritual knowledge by enlightening them in order to elevate them to Krsna consciousness. That is one of the duties of a devotee. He should also make friendship with persons who are on an equal level with himself or who have the same understanding that he does. For a devotee, there is no point in making friendships with ordinary persons; he should make friendship with other devotees so that by discussing among themselves, they may elevate one another on the path of spiritual understanding. This is called ista-gosthī.In Bhagavad-gītā there is reference to bodhayantaḥ parasparam, "discussing among themselves." Generally pure devotees utilize their valuable time in chanting and discussing various activities of Lord Krsna or Lord Caitanya amongst themselves. There are innumerable books, such as the purānas, Mahābhārata, Bhāgavatam, Bhagavad-gītā and Upanisads, which contain countless subjects for discussion among two devotees or more. Friendship should be cemented between persons with mutual interests and understanding. Such persons are said to be sva jāti, "of the same caste." The devotee should avoid a person whose character is not fixed in the standard understanding; even though he may be a Vaisnava, or a devotee of Krsna, if his character is not correctly representative, then he should be avoided. One should steadily control the senses and the mind and strictly follow the rules and regulations, and he should make friendship with persons of the same standard.
TRANSLATION
The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the ācāryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses.PURPORTIn Bhagavad-gītā, Thirteenth Chapter, it is clearly stated that one should execute devotional service and advance on the path of spiritual knowledge by accepting the ācārya. Ācāryopāsanam: one should worship an ācārya, a spiritual master who knows things as they are. The spiritual master must be in the disciplic succession from Krsna. The predecessors of the spiritual master are his spiritual master, his grand spiritual master, his great-grand spiritual master and so on, who form the disciplic succession of ācāryas.It is recommended herewith that all the ācāryas be given the highest respect. It is stated, guruṣu nara-matih. Gurusu means "unto the ācāryas," and nara-matiḥ means "thinking like a common man." To think of the Vaisnavas, the devotees, as belonging to a particular caste or community, to think of the ācāryas as ordinary men or to think of the Deity in the temple as being made of stone, wood or metal, is condemned. Niyamena: one should offer the greatest respect to the ācāryas according to the standard regulations. A devotee should also be compassionate to the poor. This does not refer to those who are poverty-stricken materially. According to devotional vision, a man is poor if he is not in Krsna consciousness. A man may be very rich materially, but if he is not Krsna conscious, he is considered poor. On the other hand, many ācāryas, such as Rūpa Gosvāmī and Sanātana Gosvāmī, used to live beneath trees every night. Superficially it appeared that they were poverty-stricken, but from their writings we can understand that in spiritual life they were the richest personalities.
A devotee shows compassion to those poor souls who are wanting in spiritual knowledge by enlightening them in order to elevate them to Krsna consciousness. That is one of the duties of a devotee. He should also make friendship with persons who are on an equal level with himself or who have the same understanding that he does. For a devotee, there is no point in making friendships with ordinary persons; he should make friendship with other devotees so that by discussing among themselves, they may elevate one another on the path of spiritual understanding. This is called ista-gosthī.In Bhagavad-gītā there is reference to bodhayantaḥ parasparam, "discussing among themselves." Generally pure devotees utilize their valuable time in chanting and discussing various activities of Lord Krsna or Lord Caitanya amongst themselves. There are innumerable books, such as the purānas, Mahābhārata, Bhāgavatam, Bhagavad-gītā and Upanisads, which contain countless subjects for discussion among two devotees or more. Friendship should be cemented between persons with mutual interests and understanding. Such persons are said to be sva jāti, "of the same caste." The devotee should avoid a person whose character is not fixed in the standard understanding; even though he may be a Vaisnava, or a devotee of Krsna, if his character is not correctly representative, then he should be avoided. One should steadily control the senses and the mind and strictly follow the rules and regulations, and he should make friendship with persons of the same standard.
Sri Gauranga-Ashtottara-Shata-Nama-Stotram
108 Names of Lord Chaitanya
by Sarvabhauma Bhattacharya
1) namaskritya pravaksyami deva-devam jagad-gurum
namnam-ashtotara-shatam caitanyasya mahatmanaha
After offering my respectful obeisances unto the Lord of Lords, Who is the spiritual master of the entire universe, I will now narrate 108 holy names of Lord Chaitanya, the great soul.
2) vishvambharo jita-krodho maya-manusha-vigrahaha
amayi mayinam shreshto vara-desho dvijottamaha
Vishvambhara--He sustains the universe
Jita-krodha--He is victorious over the influence of mundane anger
Maya-manusha-vigraha--He assumes the illusory form of a human
Amayi--He is bereft of fraudulent behavior
Mayinam Shresta--He is the foremost of (transcendental) cheaters
Vara-desha--He appears in the best of lands
Dvijottama--He is the ultimate brahmana
3) jagannatha-priya-sutah pitri-bhakto maha-manaha
lakshmi-kantah shachi-putrah premado bhakta-vatsalah
Jagannatha-priya-suta--He is the dearest son of Jagannatha Mishra
Pitri-bhakta--He is the devotee of His father
Maha-mana--He has great mental power
Lakshmi-kanta--He is the beloved husband of the Goddess of Fortune
Shachi-putra--He is the son of mother Shachi
Premada-He is the bestower of ecstatic loving devotion
Bhakta-vatsala--He is very affectionate to His devotees
4) dvija-priyo dvija-varo vaishnava-prana-nayakaha
dvi-jati-pujakah shantah shrivasa-priya ishvaraha
Dvija-priya--He is dear to the twice-initiated brahmanas
Dvija-vara--He is the best amongst the brahmanas
Vaishnava-prana-nayaka--He is the hero of the devotees' life & soul
Dvi-jati-pujaka--He is the worshiper of the brahmanas
Shanta-He is peaceful and saintly
Shrivasa-priya--He is very dear to Srivasa Pandita
Ishvara--He is the supreme controller
5) tapta-kanchana-gaurangah simha-grivo maha-bhujaha
pita-vasa rakta-pattah sad-bhujo 'tha chatur-bhujaha
Tapta-kanchana-gauranga--His complexion is like molten gold
Simha-griva--His neck is like the lion's
Maha-bhuja--His arms are very muscular
Pita-vasa--He wears yellow cloth (when a householder)
Rakta-patta--He wears red cloth (when a sannyasi)
Sad-bhuja--He exhibits a six-armed form [atha--and furthermore]
Chatur-bhuja--He exhibits a four-armed form
6) dvi-bhujash cha gada-panih chakri padma-dharo 'malaha
pancha-janya-dharah sharngi venu-panih surottamaha
Dvi-bhuja--He exhibits a two armed form [ca--and]
Gada-pani--He holds the mace
Chakri--He holds the discus
Padma-dhara--He holds the lotus
Amala--He is sinless
Pancha-janya-dhara--He holds the Panca-janya conchshell
Sharngi--He holds the bow
Venu-pani--He holds the flute
Surottama--He is the foremost of the demigods
7) kamalaksheshvara prito gopa-liladhara yuva
nila-ratna-dharo rupya-hari kaustubha-bhushanaha
Kamalaksheshvara--He is the Lord of the lotus-eyed Lakshmi
Prita--He is beloved to all living beings
Gopa-liladhara--He is the abode of cowherding pastimes
Yuva--He is supremely youthful
Nila-ratna-dhara--He likes to wear sapphires
Rupya-hari--He likes to wear silver necklaces
Kaustubha-bhushana--He is adorned with the Kaustubha gem
8) shrivatsa-lanchano bhasvan-mani-dhrik kanja-lochanaha
tatanka-nila-shrih rudra-lila-kari guru-priyaha
Shrivatsa-lanchana--He is decorated with the mark of Shrivatsa
Bhasvan-mani-dhrik--His form is embellished with many beautiful jewels
Kanja-lochana--He has lotus petal-shaped eyes
Tatanka-nila-shri--His majesty is enhanced by sapphire earrings
Rudra-lila-kari--He sometimes enacts the pastimes of Lord Shiva
Guru-priya--He is very dear to His spiritual master
9) sva-nama-guna-vakta-cha namopadesha-dayakaha
achandala-priyah shuddhah sarva-prani-hite rataha
Sva-nama-guna-vakta--He is aware of the attributes of His own holy name
Namopadesha-dayaka--He imparts teachings about the holy names
Achandala-priya--He is dear even to the lowest outcastes
Shuddha--His character is totally immaculate
Sarva-prani-hite-rata--He is engaged in the welfare of all living beings
10) vishvarupanujah sandhyavatarah shitalashayaha
nihsima-karuno gupta atma-bhakti-pravartakaha
Vishvarupanuja--He is the younger brother of Vishvarupa
Sandhyavatara--He incarnated during the time of dusk
Shitalashaya--He is desirous of cooling the burning sufferings of living beings
Nihsima-karuna--His compassion is limitless
Gupta--He is very secretive
Atma-bhakti-pravartaka--He preaches devotion unto the true Self
11) mahanando nato nritya-gita-nama-priyah kavihi
arti-priyah shuchih shuddho bhavado bhagavat-priyaha
Mahananda--He is absorbed in the greatest bliss
Nata--He behaves as a dramatic actor
Nritya-gita-nama-priya--He is fond of dancing, singing & chanting the holy names
Kavi--He is a learned scholar and poet
Arti-priya--He is dear to those who are suffering
Shuchi--He is meticulously clean
Shuddha--He is spotlessly pure
Bhavada--He confers ecstatic loving emotions
Bhagavat-priya--He is intimate with the great devotees
12) indradi-sarva-lokesha-vandita-shri-padambujaha
nyasi-chudamanih krishnah sannyasashrama-pavanaha
Indradi-sarva-lokesha-vandita-shri-padambuja--His divine lotus feet are worshiped by Lord Indra and all the rulers of various heavenly planets
Nyasi-chudamani--He is the crest jewel of renunciates
Krishna--He is the all attractive Supreme Personality of Godhead
Sannyasashrama-pavana--He is the purifier of the renounced order
13) chaitanya krishna-chaitanya danda-dhrig nyasta-dandakaha
avadhuta-priyo nityananda-shad-bhuja-darshakaha
Chaitanya--He is the living force of all creation
Krishna-Chaitanya--He is the all-attractive living force
Danda-dhrik--He carries the staff of the renounced order
Nyasta-dandaka--He abandons the staff of the renounced order
Avadhuta-priya--He is dear to the divine madman (Srila Nityananda Prabhu)
Nityananda-sad-bhuja-darshaka--He shows His six-armed form to Nityananda
14) mukunda-siddhi-do dino vasudevamrita-pradaha
gadadhara-prana-natha arti-ha sharana-pradaha
Mukunda-siddhi-da--He gives perfection to His devotee Mukunda
Dina--He behaves with meek and humble mannerisms
Vasudevamrita-prada--He gives nectar to this devotee Vasudeva (the leper)
Gadadhara-prana-natha--He is the Lord of the life of Gadadhara Pandita
Arti-ha--He removes the distress of His devotees
Sharana-prada--He bestows ultimate shelter to His devotees
15) akinchana-priyah prano guna-grahi jitendriyaha
adosha-darshi sumukho madhurah priya-darshanaha
Akinchana-priya--He is dear to those who possess nothing
Prana--He is the life and soul of all creation
Guna-grahi--He accepts only the good qualities of others
Jitendriya--He is victorious over the influence of the material senses
Adosha-darshi--He is blind to the faults of others
Sumukha--He has a pleasant face
Madhura--He is supremely sweet
Priya-darshana--He is very precious to behold
16) pratapa-rudra-samtrata ramananda-priyo guruhu
ananta-guna-sampannah sarva-tirthaika-pavanaha
Pratapa-rudra-samtrata--He delivers Maharaja Pratapa Rudra from obstacles
Ramananda-priya--He is the beloved of Ramananda Raya
Guru--He is the spiritual master of every living being
Ananta-guna-sampannah--He is endowed with limitless good qualities
Sarva-tirthaika-pavana--He is the sole purifier of all places of pilgrimage
17) vaikuntha-natho lokesho bhaktabhimata-rupa-dhrik
narayano maha-yogi jnana-bhakti-pradah prabhuhu
Vaikuntha-natha--He is the Lord of the spiritual world of no anxiety
Lokesha--He is the Lord of all the material planets
Bhaktabhimata-rupa-dhrik--He assumes different forms according to the desires of His devotees
Narayana--He is the supreme shelter for all living beings
Maha-yogi--He is the greatest performer of yoga
Jnana-bhakti-pradah--He imparts intellectual knowledge of devotion
Prabhu--He is the Lord and Master of all
18) piyusha-vachanah prithvi-pavanah satya-vak sahaha
oda-desha-jananandi sandohamrita-rupa-dhrik
Piyusha-vachana--His words emit showers of pure nectar
Prithvi-pavana--He is the savior of the earth
Satya-vak--He speaks truthfully
Saha--He can endure all forms of misery
Oda-desha-jananandi--He delights the people of Orissa
Sandohamrita-rupa-dhrik--He embodies the form of all universal nectar
19) yah pathed pratar utthaya chaitanyasya mahatmanaha
shraddhaya parayopetah stotram sarvagha-nashanam
prema-bhaktir harau tasya jayate natra samshayaha
It is recommended that upon rising in the morning, one faithfully approach and recite this transcendental sin-destroying prayer to Sri Chaitanya Mahaprabhu, the great soul. One who does will feel the awakening of ecstatic loving devotion unto Lord Hari; of this there is no doubt.
20) asadhya-roga-yukto 'pi muchyate roga-sankatat
sarvaparadha-yukto 'pi so 'paradhat pramucyate
Even if one is afflicted with an incurable disease, one becomes freed from all danger of the ailment. Even if one has committed all types of offenses, one becomes freed from their effects.
21) phalguni-paurnamasyan tu chaitanya-janma-vasare
shraddhaya paraya bhaktya maha-stotram japan purch
yad yat prakurute kamam tat tad evachiral labhet
If one chants this great prayer with faith and transcendental devotion on Lord Chaitanya's appearance day (the full moon day in the month of Phalguna), then one perpetually attains the fulfillment of their each and every pure desire.
22) aputro vaishnavam putram labhate natra-samshayaha
ante chaitanya-devasya smritir bhavati shashvati
If a devotee couple wishes to have a child but are unable, then they will obtain a Vaishnava child without a doubt. And at the time of death, they will attain remembrance of Sri Chaitanya-deva and enter His eternal pastimes.
by Sarvabhauma Bhattacharya
1) namaskritya pravaksyami deva-devam jagad-gurum
namnam-ashtotara-shatam caitanyasya mahatmanaha
After offering my respectful obeisances unto the Lord of Lords, Who is the spiritual master of the entire universe, I will now narrate 108 holy names of Lord Chaitanya, the great soul.
2) vishvambharo jita-krodho maya-manusha-vigrahaha
amayi mayinam shreshto vara-desho dvijottamaha
Vishvambhara--He sustains the universe
Jita-krodha--He is victorious over the influence of mundane anger
Maya-manusha-vigraha--He assumes the illusory form of a human
Amayi--He is bereft of fraudulent behavior
Mayinam Shresta--He is the foremost of (transcendental) cheaters
Vara-desha--He appears in the best of lands
Dvijottama--He is the ultimate brahmana
3) jagannatha-priya-sutah pitri-bhakto maha-manaha
lakshmi-kantah shachi-putrah premado bhakta-vatsalah
Jagannatha-priya-suta--He is the dearest son of Jagannatha Mishra
Pitri-bhakta--He is the devotee of His father
Maha-mana--He has great mental power
Lakshmi-kanta--He is the beloved husband of the Goddess of Fortune
Shachi-putra--He is the son of mother Shachi
Premada-He is the bestower of ecstatic loving devotion
Bhakta-vatsala--He is very affectionate to His devotees
4) dvija-priyo dvija-varo vaishnava-prana-nayakaha
dvi-jati-pujakah shantah shrivasa-priya ishvaraha
Dvija-priya--He is dear to the twice-initiated brahmanas
Dvija-vara--He is the best amongst the brahmanas
Vaishnava-prana-nayaka--He is the hero of the devotees' life & soul
Dvi-jati-pujaka--He is the worshiper of the brahmanas
Shanta-He is peaceful and saintly
Shrivasa-priya--He is very dear to Srivasa Pandita
Ishvara--He is the supreme controller
5) tapta-kanchana-gaurangah simha-grivo maha-bhujaha
pita-vasa rakta-pattah sad-bhujo 'tha chatur-bhujaha
Tapta-kanchana-gauranga--His complexion is like molten gold
Simha-griva--His neck is like the lion's
Maha-bhuja--His arms are very muscular
Pita-vasa--He wears yellow cloth (when a householder)
Rakta-patta--He wears red cloth (when a sannyasi)
Sad-bhuja--He exhibits a six-armed form [atha--and furthermore]
Chatur-bhuja--He exhibits a four-armed form
6) dvi-bhujash cha gada-panih chakri padma-dharo 'malaha
pancha-janya-dharah sharngi venu-panih surottamaha
Dvi-bhuja--He exhibits a two armed form [ca--and]
Gada-pani--He holds the mace
Chakri--He holds the discus
Padma-dhara--He holds the lotus
Amala--He is sinless
Pancha-janya-dhara--He holds the Panca-janya conchshell
Sharngi--He holds the bow
Venu-pani--He holds the flute
Surottama--He is the foremost of the demigods
7) kamalaksheshvara prito gopa-liladhara yuva
nila-ratna-dharo rupya-hari kaustubha-bhushanaha
Kamalaksheshvara--He is the Lord of the lotus-eyed Lakshmi
Prita--He is beloved to all living beings
Gopa-liladhara--He is the abode of cowherding pastimes
Yuva--He is supremely youthful
Nila-ratna-dhara--He likes to wear sapphires
Rupya-hari--He likes to wear silver necklaces
Kaustubha-bhushana--He is adorned with the Kaustubha gem
8) shrivatsa-lanchano bhasvan-mani-dhrik kanja-lochanaha
tatanka-nila-shrih rudra-lila-kari guru-priyaha
Shrivatsa-lanchana--He is decorated with the mark of Shrivatsa
Bhasvan-mani-dhrik--His form is embellished with many beautiful jewels
Kanja-lochana--He has lotus petal-shaped eyes
Tatanka-nila-shri--His majesty is enhanced by sapphire earrings
Rudra-lila-kari--He sometimes enacts the pastimes of Lord Shiva
Guru-priya--He is very dear to His spiritual master
9) sva-nama-guna-vakta-cha namopadesha-dayakaha
achandala-priyah shuddhah sarva-prani-hite rataha
Sva-nama-guna-vakta--He is aware of the attributes of His own holy name
Namopadesha-dayaka--He imparts teachings about the holy names
Achandala-priya--He is dear even to the lowest outcastes
Shuddha--His character is totally immaculate
Sarva-prani-hite-rata--He is engaged in the welfare of all living beings
10) vishvarupanujah sandhyavatarah shitalashayaha
nihsima-karuno gupta atma-bhakti-pravartakaha
Vishvarupanuja--He is the younger brother of Vishvarupa
Sandhyavatara--He incarnated during the time of dusk
Shitalashaya--He is desirous of cooling the burning sufferings of living beings
Nihsima-karuna--His compassion is limitless
Gupta--He is very secretive
Atma-bhakti-pravartaka--He preaches devotion unto the true Self
11) mahanando nato nritya-gita-nama-priyah kavihi
arti-priyah shuchih shuddho bhavado bhagavat-priyaha
Mahananda--He is absorbed in the greatest bliss
Nata--He behaves as a dramatic actor
Nritya-gita-nama-priya--He is fond of dancing, singing & chanting the holy names
Kavi--He is a learned scholar and poet
Arti-priya--He is dear to those who are suffering
Shuchi--He is meticulously clean
Shuddha--He is spotlessly pure
Bhavada--He confers ecstatic loving emotions
Bhagavat-priya--He is intimate with the great devotees
12) indradi-sarva-lokesha-vandita-shri-padambujaha
nyasi-chudamanih krishnah sannyasashrama-pavanaha
Indradi-sarva-lokesha-vandita-shri-padambuja--His divine lotus feet are worshiped by Lord Indra and all the rulers of various heavenly planets
Nyasi-chudamani--He is the crest jewel of renunciates
Krishna--He is the all attractive Supreme Personality of Godhead
Sannyasashrama-pavana--He is the purifier of the renounced order
13) chaitanya krishna-chaitanya danda-dhrig nyasta-dandakaha
avadhuta-priyo nityananda-shad-bhuja-darshakaha
Chaitanya--He is the living force of all creation
Krishna-Chaitanya--He is the all-attractive living force
Danda-dhrik--He carries the staff of the renounced order
Nyasta-dandaka--He abandons the staff of the renounced order
Avadhuta-priya--He is dear to the divine madman (Srila Nityananda Prabhu)
Nityananda-sad-bhuja-darshaka--He shows His six-armed form to Nityananda
14) mukunda-siddhi-do dino vasudevamrita-pradaha
gadadhara-prana-natha arti-ha sharana-pradaha
Mukunda-siddhi-da--He gives perfection to His devotee Mukunda
Dina--He behaves with meek and humble mannerisms
Vasudevamrita-prada--He gives nectar to this devotee Vasudeva (the leper)
Gadadhara-prana-natha--He is the Lord of the life of Gadadhara Pandita
Arti-ha--He removes the distress of His devotees
Sharana-prada--He bestows ultimate shelter to His devotees
15) akinchana-priyah prano guna-grahi jitendriyaha
adosha-darshi sumukho madhurah priya-darshanaha
Akinchana-priya--He is dear to those who possess nothing
Prana--He is the life and soul of all creation
Guna-grahi--He accepts only the good qualities of others
Jitendriya--He is victorious over the influence of the material senses
Adosha-darshi--He is blind to the faults of others
Sumukha--He has a pleasant face
Madhura--He is supremely sweet
Priya-darshana--He is very precious to behold
16) pratapa-rudra-samtrata ramananda-priyo guruhu
ananta-guna-sampannah sarva-tirthaika-pavanaha
Pratapa-rudra-samtrata--He delivers Maharaja Pratapa Rudra from obstacles
Ramananda-priya--He is the beloved of Ramananda Raya
Guru--He is the spiritual master of every living being
Ananta-guna-sampannah--He is endowed with limitless good qualities
Sarva-tirthaika-pavana--He is the sole purifier of all places of pilgrimage
17) vaikuntha-natho lokesho bhaktabhimata-rupa-dhrik
narayano maha-yogi jnana-bhakti-pradah prabhuhu
Vaikuntha-natha--He is the Lord of the spiritual world of no anxiety
Lokesha--He is the Lord of all the material planets
Bhaktabhimata-rupa-dhrik--He assumes different forms according to the desires of His devotees
Narayana--He is the supreme shelter for all living beings
Maha-yogi--He is the greatest performer of yoga
Jnana-bhakti-pradah--He imparts intellectual knowledge of devotion
Prabhu--He is the Lord and Master of all
18) piyusha-vachanah prithvi-pavanah satya-vak sahaha
oda-desha-jananandi sandohamrita-rupa-dhrik
Piyusha-vachana--His words emit showers of pure nectar
Prithvi-pavana--He is the savior of the earth
Satya-vak--He speaks truthfully
Saha--He can endure all forms of misery
Oda-desha-jananandi--He delights the people of Orissa
Sandohamrita-rupa-dhrik--He embodies the form of all universal nectar
19) yah pathed pratar utthaya chaitanyasya mahatmanaha
shraddhaya parayopetah stotram sarvagha-nashanam
prema-bhaktir harau tasya jayate natra samshayaha
It is recommended that upon rising in the morning, one faithfully approach and recite this transcendental sin-destroying prayer to Sri Chaitanya Mahaprabhu, the great soul. One who does will feel the awakening of ecstatic loving devotion unto Lord Hari; of this there is no doubt.
20) asadhya-roga-yukto 'pi muchyate roga-sankatat
sarvaparadha-yukto 'pi so 'paradhat pramucyate
Even if one is afflicted with an incurable disease, one becomes freed from all danger of the ailment. Even if one has committed all types of offenses, one becomes freed from their effects.
21) phalguni-paurnamasyan tu chaitanya-janma-vasare
shraddhaya paraya bhaktya maha-stotram japan purch
yad yat prakurute kamam tat tad evachiral labhet
If one chants this great prayer with faith and transcendental devotion on Lord Chaitanya's appearance day (the full moon day in the month of Phalguna), then one perpetually attains the fulfillment of their each and every pure desire.
22) aputro vaishnavam putram labhate natra-samshayaha
ante chaitanya-devasya smritir bhavati shashvati
If a devotee couple wishes to have a child but are unable, then they will obtain a Vaishnava child without a doubt. And at the time of death, they will attain remembrance of Sri Chaitanya-deva and enter His eternal pastimes.
segunda-feira, 14 de janeiro de 2008
The Potency Always Comes First
"Radha and Krsna display Their pastimes through Krsna's internal energy. The pleasure potency of Krsna's internal energy is a most difficult subject matter, and unless one understands what Krsna is, one cannot understand it. Krsna does not take any pleasure in this material world, but He has a pleasure potency. Because we are part and parcel of Krsna, the pleasure potency is within us also, but we are trying to exhibit that pleasure potency in matter. Krsna, however, does not make such a vain attempt. The object of Krsna's pleasure potency is Radharani; Krsna exhibits His potency, or energy as Radharani and then engages in loving affairs with Her. In other words, Krsna does not take pleasure in this external energy but exhibits His internal energy, His pleasure potency, as Radharani. Thus Krsna manifests Himself as Radharani in order to exhibit His internal pleasure potency. Of the many extensions, expansions and incarnations of the Lord, this pleasure potency is the foremost and chief.
It is not that Radharani is separate from Krsna. Radharani is also Krsna, for there is no difference between the energy and the energetic. Without energy, there is no meaning to the energetic, and without the energetic, there is no energy. Similarly, without Radha there is no meaning to Krsna, and without Krsna there is no meaning to Radha. Because of this, the Vaisnava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. Thus the Lord and His potency are always referred to as Radha-Krsna. Similarly, those who worship the name of Narayana first of all utter the name of Laksmi, as Laksmi-Narayana. Similarly, those who worship Lord Rama first of all utter the name of Sita.
In any case -- Sita-Rama, Radha-Krsna, Laksmi-Narayana -- the potency always comes first."
Caitanya-caritamrta, Adi lila
Introduction Bhaktivedanta Book Trust.
HDG A.C. Bhaktivedanta Swami Srila Prabhupada.
It is not that Radharani is separate from Krsna. Radharani is also Krsna, for there is no difference between the energy and the energetic. Without energy, there is no meaning to the energetic, and without the energetic, there is no energy. Similarly, without Radha there is no meaning to Krsna, and without Krsna there is no meaning to Radha. Because of this, the Vaisnava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. Thus the Lord and His potency are always referred to as Radha-Krsna. Similarly, those who worship the name of Narayana first of all utter the name of Laksmi, as Laksmi-Narayana. Similarly, those who worship Lord Rama first of all utter the name of Sita.
In any case -- Sita-Rama, Radha-Krsna, Laksmi-Narayana -- the potency always comes first."
Caitanya-caritamrta, Adi lila
Introduction Bhaktivedanta Book Trust.
HDG A.C. Bhaktivedanta Swami Srila Prabhupada.
domingo, 13 de janeiro de 2008
A Liberdade de Krsna
A Liberdade de Krsna
Com a permissão dos Vaisnavas e Vaisnavis.
O respeito pela soberania de Krsna exige que não se limite de modo algum a comunicação de Krsna com todas as pessoas.A liberdade de Krsna agir e operar em qualquer que seja a pessoa e por intermédio de quem quer que seja, em quaisquer circunstâncias, não deveria e não pode ser contrariada por esforços efectuados para reduzir ao silêncio seres humanos de outras denominações.
Em última análise, o respeito profundo para com outras denominações religiosas dentro do Gaudiya Vaisnavismo ou fora dele, não tem tanto a ver com a liberdade do homem mas com a liberdade de Krsna, de falar a todos e por qualquer meio.
É uma atitude arrogante a de restringir as manifestações de Krsna à nossa própria interpretação preconceituosa.O respeito e a convivência harmoniosa entre as diferentes denominações dentro do Gaudiya Vaisnavismo e fora dele não é pois um acto de bondade para com os nossos semelhantes, mas um sinal de respeito para com a soberania absoluta de Sri Krsna.
É um facto que vivemos uma época de ecumenismo religioso, ou seja, em que diferentes denominações religiosas convivem harmoniosamente.
No entanto, este ecumenismo não implica num sincretismo de orientações religiosas e de rituais. Cada um deve seguir o seu caminho por opção.
Por exemplo:Porque um grupo bhajananandi deveria obrigar um grupo ghostianandi a participar de uma instituição bhajananandi?
E vice-versa.
Porque um grupo ghostianandi deveria obrigar um grupo bhajananandi a participar de um instituição ghostianandi?
E que sejam todos felizes.
Ainda sobre o cuidado que devemos ter em relação ao sincretismo:
bySwami B.G. NarasignhaThe following are some devotees' comments on Narasingha Maharaja's article "Real Religion is Not Man Made" followed by Maharaja's reply.
Devotee: Very interesting article but it created some doubts in me. Does God not reveal his teachings in many places simultaneously?
Narasingha Maharaja: There is no such statement in the revealed scriptures [sastras] that Visnu/Krsna [God] reveals His teachings in many places simultaneously. When it is mentioned that religion is taught according to time, place and circumstances then that is referring to bona fide teachers of eternal religion, like Sri Ramanujacarya and Sri Madhvacarya and not upstarts like Mohammed, Jesus or St. Paul.What is mentioned however is that in Kali-yuga many false doctrines and religions will sprout up all over the world. This pertains to false doctrines sprouting up in India such as Mayavada, Buddhism, Sahajiyaism, etc and in western countries this applies to paganism and the Abrahamic religions [Judaism, Islam and Christianity] that are considered the religions of the Mlecchas.
Devotee: I mean, other religions may not have the pure essence of Vaisnava philosophy, but still they have some seed of real bhakti that can sprout and grow to some level.
Narasingha Maharaja: If they don't have the "pure essence," then it is contradictory to say that they have "some seed of real bhakti." Pure essence and the seed of real bhakti are synonymous. The "seed of real bhakti" is the intrinsic knowledge of who God is and what our eternal relationship with Him is. The real seed of bhakti is not a hazy or unclear conception. Because Christianity and other Kali-yuga religions have no clear conception, they cannot develop in any useful manner. Nor does God appear or send his bona fide representative to teach a hazy conception, unless it is for the purpose of deluding the atheists such as in the case of Sankaracarya.
Vaisnavas reject the teachings of Sankaracarya as irreligious even though Sankaracarya was Siva [a great devotee]. So even if we did accept Jesus as a representative of God, because the teachings of Christianity are vague and imperfect, we reject them as having no practical application. For example, in the past 2,000 years it has not been possible for Christians to understand who God is or even what the soul is or anything about reincarnation, etc. That means that even after practicing Christianity for a lifetime, a Christian still dies in ignorance and goes to 'Hell' for his sins. The idea that Jesus died for one's sins and one is thus eligible to enter Heaven and live eternal life is a man-made idea, an idea created by Paul to get easy followers. Such an idea is not a reality.
Veja na integra em:
New Updates
http://www.gosai.com/chaitanya/ashrama/links/swami-bg-narasingha-fs.html
Vosso servo
Prahladesh Dasa
Com a permissão dos Vaisnavas e Vaisnavis.
O respeito pela soberania de Krsna exige que não se limite de modo algum a comunicação de Krsna com todas as pessoas.A liberdade de Krsna agir e operar em qualquer que seja a pessoa e por intermédio de quem quer que seja, em quaisquer circunstâncias, não deveria e não pode ser contrariada por esforços efectuados para reduzir ao silêncio seres humanos de outras denominações.
Em última análise, o respeito profundo para com outras denominações religiosas dentro do Gaudiya Vaisnavismo ou fora dele, não tem tanto a ver com a liberdade do homem mas com a liberdade de Krsna, de falar a todos e por qualquer meio.
É uma atitude arrogante a de restringir as manifestações de Krsna à nossa própria interpretação preconceituosa.O respeito e a convivência harmoniosa entre as diferentes denominações dentro do Gaudiya Vaisnavismo e fora dele não é pois um acto de bondade para com os nossos semelhantes, mas um sinal de respeito para com a soberania absoluta de Sri Krsna.
É um facto que vivemos uma época de ecumenismo religioso, ou seja, em que diferentes denominações religiosas convivem harmoniosamente.
No entanto, este ecumenismo não implica num sincretismo de orientações religiosas e de rituais. Cada um deve seguir o seu caminho por opção.
Por exemplo:Porque um grupo bhajananandi deveria obrigar um grupo ghostianandi a participar de uma instituição bhajananandi?
E vice-versa.
Porque um grupo ghostianandi deveria obrigar um grupo bhajananandi a participar de um instituição ghostianandi?
E que sejam todos felizes.
Ainda sobre o cuidado que devemos ter em relação ao sincretismo:
bySwami B.G. NarasignhaThe following are some devotees' comments on Narasingha Maharaja's article "Real Religion is Not Man Made" followed by Maharaja's reply.
Devotee: Very interesting article but it created some doubts in me. Does God not reveal his teachings in many places simultaneously?
Narasingha Maharaja: There is no such statement in the revealed scriptures [sastras] that Visnu/Krsna [God] reveals His teachings in many places simultaneously. When it is mentioned that religion is taught according to time, place and circumstances then that is referring to bona fide teachers of eternal religion, like Sri Ramanujacarya and Sri Madhvacarya and not upstarts like Mohammed, Jesus or St. Paul.What is mentioned however is that in Kali-yuga many false doctrines and religions will sprout up all over the world. This pertains to false doctrines sprouting up in India such as Mayavada, Buddhism, Sahajiyaism, etc and in western countries this applies to paganism and the Abrahamic religions [Judaism, Islam and Christianity] that are considered the religions of the Mlecchas.
Devotee: I mean, other religions may not have the pure essence of Vaisnava philosophy, but still they have some seed of real bhakti that can sprout and grow to some level.
Narasingha Maharaja: If they don't have the "pure essence," then it is contradictory to say that they have "some seed of real bhakti." Pure essence and the seed of real bhakti are synonymous. The "seed of real bhakti" is the intrinsic knowledge of who God is and what our eternal relationship with Him is. The real seed of bhakti is not a hazy or unclear conception. Because Christianity and other Kali-yuga religions have no clear conception, they cannot develop in any useful manner. Nor does God appear or send his bona fide representative to teach a hazy conception, unless it is for the purpose of deluding the atheists such as in the case of Sankaracarya.
Vaisnavas reject the teachings of Sankaracarya as irreligious even though Sankaracarya was Siva [a great devotee]. So even if we did accept Jesus as a representative of God, because the teachings of Christianity are vague and imperfect, we reject them as having no practical application. For example, in the past 2,000 years it has not been possible for Christians to understand who God is or even what the soul is or anything about reincarnation, etc. That means that even after practicing Christianity for a lifetime, a Christian still dies in ignorance and goes to 'Hell' for his sins. The idea that Jesus died for one's sins and one is thus eligible to enter Heaven and live eternal life is a man-made idea, an idea created by Paul to get easy followers. Such an idea is not a reality.
Veja na integra em:
New Updates
http://www.gosai.com/chaitanya/ashrama/links/swami-bg-narasingha-fs.html
Vosso servo
Prahladesh Dasa
sexta-feira, 11 de janeiro de 2008
Vastu Purusha
A interesting story of Vastu Purusha is narrated in Matsya Purana. It narrates the birth of Vastu Purusha. In an encounter with a Rakshasa called Andhikasur, Lord Shiva became tired and exhausted, and he began to sweat profusely. A man was born out of the drops of Lord Shiva’s sweat. He looked very cruel. He was very hungry and began to make penance to appease Lord Shiva and to get a boon from him. Lord Shiva was pleased with his penance and appeared before him. The devotee prayed to Lord Shiva, “Oh Lord! Please permit me to eat away all the three worlds.” Lord Shiva granted his prayer. He got possession of all the three worlds and was about to eat the terrestrial world. The celestial beings, Brahma, Shiva, and the demons were terrified and they caught hold of the devotee and encircled him. Forty-five deities caught hold of the devotee and pressed him down. This Devotee has been in that position ever since that time. Lord Brahma blessed him and said that he would be the
deity of all the plots and constructions,
and offerings would be made to him. In return Vastu Purusha is said to be taking care of the inmates of the building.
deity of all the plots and constructions,
and offerings would be made to him. In return Vastu Purusha is said to be taking care of the inmates of the building.
quarta-feira, 9 de janeiro de 2008
Sudarsana Homa Prayoga
Fonte: nitaai.com
Sudarsana Homa Prayoga
1)Yantra pratistha
-Place the yantra in a round brass / copper / silver plate in a standing position then perform the avahana.
-One should perform abhiseka of the yantra while chanting Purusa Suktam.
-One should decorate the yantra with flowers (viz.lotus, rose, jasmine, lily, sankha, vrksi) and tulasi.
-One should perform sahasra-nama arcana or astottarasata-nama arcana.
-One should offer naivedya of milk and fruits to the yantra.
-One should offer sweet-rice to the yantra and to the kalasa.
(In preparing the sweet-rice one should boil 1kg of rice in 1.5 litres of milk. After the rice has boiled thoroughly, mix sugar-candy into it. When it has dissolved, pour 200g of ghee into the mixture and mix in roasted cashew nuts and raisins.)
2)Kalasa sthapana
-There should be 1 maha-kumbha in the centre, and 8 upa-kumbhas around it. There should be thread wrapped around each pot and kurcas each containing 8 blades of kusa grass. Fresh mango leaves should be used, and coconuts dipped in tumeric paste. One should also make an `ayamrta' (made of 2 kusa blades) which is placed on top of the coconut.
-One should chant "om apo va idam sarvam -"
-When placing the kurcas in the pots one should chant -
om kurcogreraksasan goran cindikam vigatunah
tvamarpayami kumbhe'smin capalyam kuru karmasu
-One should place the mango leaves in the pot chanting -
om vrksa-raja samudbhuta sasah pallavadbijah
yusman kumbhesvarpayami sarva papa pamuntaye
-One should place the coconuts on the pots chanting -
om narikela samudbhuta trinetra hura samamubha
sikhaya duritam papam papam pidancamenudha
-one should place garlands upon the kumbhas and unstitched cloth upon them
-One should then perform avahana with the following mantra -
om sahasra-sirsa purusah sahasraksa sahasra-pat
sa bhumim visvato vrtva atyatistha-dasangulam
om hiranya-varnam harinim suvarna rajasa -
asmin kumbhe laksmi-narayana dyayami -avahayami
-One should then chant -
om dadhikravano -om bhu bhuvah svah
asmin kumbhe varuna-rupinam bhagavantam pundarikaksam dhyayami- avahayami
-One should then chant -
om ugram viram maha-visnu -
asmin kumbhe laksmi-nrsimha dhyayami -avahayami
yada indra vayamahe -(from udaka santi)
abhayankara devata avahayami
-Perform the avahana starting in the East to NE (clockwise)
-One should install the 8 digpalas in the upa-kumbhas
-On the maha-kumbha one should chant -
om avahidabhyo sarvadabhyo devatabhyo namah
-Then offer 16 items to the maha-kumbha.
-Offer `svarna puspa' by placing a jewel or clean coin into each kumbha saying, om svarna puspam samarpayami
-Touch the kumbha with the kusa grasa and chant Panca Suktam, Panca Santi, Gosa Santi and Punya-vacana.
-Take off the kusa and keep it separately.
Homa
-Build a round kunda and fill it with sand.
-Place dry cow-dung inside and place the fire on top of it.
-One should then chant -
catvaru srngo -abhimukho bhava
agnim pratisthabhayami etc.
-Place 4 blades of Kusa on the N. side of the kunda, adjacent to the kalasas.
-On should then place on top of that palasa leaves, the container for the ghee, the proksani and the wood.
-Take one ayamrta and place it on top of these items. Fill the proksani with water and sprinkle it over the items with an ayamrta. Then keep the proksani to the right-hand side.
-Offer 2 ahutis of ghee silently to the NE and SE directions of the fire.
-Offer the following 4 ahutis -
agnaye svaha -idam agnaye idam na mama
somaya svaha -idam somaya idam na mama
agnaye svaha -idam agnaye idam na mama
om bhu bhuvah svar svaha
-One should then touch water and do pranayama.
-Then chant -om laksmi nrsimhaya namah and idam visnur vicakrame -
-Offer 8 ahutis in the fire with Nrsimha Mantraraja.
-Offer 8 ahutis with om sudarsanaya rajaya namah
-Before the homa, one should perform the mantra japa -
Altogether one should offer 10,008 oblations -9000 japa and 1008 ahutis in the fire. There should be 9 rtviks chanting 1000 mantras - 90 mula mantras (om sahasrara hum phat) and 10 Maha-mantras.
The Maha-mantra is as follows -
om shrim hrim klim krishnaya govindaya gopijanavallabhaya
paraya parama-purusaya para mantra yantra tantra
ausadha astra-sastrani samhara samhara mrtyu mocaya mocaya
om namo bhagavate maha-sudarsanaya
diptre jvala pritaya sarva-diksobhana karaya
hum phat brahmane parama jyotise sahasraya hum phat svaha
-The following 9 items should be used in the homa -
1) ghee (the hotr offers this)
2) sweet-rice
3) palssa samit
4) aksata
5) puspa
6) white mustard seeds
7) milk
8) nayurvi seeds
9) barley or sesame seeds
Each rtvik offers one of the 9 ingrediants into the fire with each ahuti.
-After offering 1008 ahutis with maha-mantra one should perform the Jayati Homa.
-One should then perform the Prayascitta Homa.
-For the Purnahuti, whatever remains of the 9 items should be placed in the fire along with fruit, dry fruit, a dry coconut, ghee, clean coins, red silk cloth, sandalwood etc.
The coins and dry fruit are tied in the corner of the red cloth and dipped in ghee.
-One should perform the kalasa udvasanam and yantra udvasanam by chanting
om tat vayami brahmano vandamanas -
asmad kumbhan sarva devatan udvasayami
-Remove all the items on the kalasa and keep the water for sprinkling.
-Distribute the offered flowers, fruits and sweet-rice.
Tarpana
* All rtviks should then offer tarpana to the yantra 108X with the mantra:
om sahasrara hum phat tarpayami
Sudarsana Homa Prayoga
1)Yantra pratistha
-Place the yantra in a round brass / copper / silver plate in a standing position then perform the avahana.
-One should perform abhiseka of the yantra while chanting Purusa Suktam.
-One should decorate the yantra with flowers (viz.lotus, rose, jasmine, lily, sankha, vrksi) and tulasi.
-One should perform sahasra-nama arcana or astottarasata-nama arcana.
-One should offer naivedya of milk and fruits to the yantra.
-One should offer sweet-rice to the yantra and to the kalasa.
(In preparing the sweet-rice one should boil 1kg of rice in 1.5 litres of milk. After the rice has boiled thoroughly, mix sugar-candy into it. When it has dissolved, pour 200g of ghee into the mixture and mix in roasted cashew nuts and raisins.)
2)Kalasa sthapana
-There should be 1 maha-kumbha in the centre, and 8 upa-kumbhas around it. There should be thread wrapped around each pot and kurcas each containing 8 blades of kusa grass. Fresh mango leaves should be used, and coconuts dipped in tumeric paste. One should also make an `ayamrta' (made of 2 kusa blades) which is placed on top of the coconut.
-One should chant "om apo va idam sarvam -"
-When placing the kurcas in the pots one should chant -
om kurcogreraksasan goran cindikam vigatunah
tvamarpayami kumbhe'smin capalyam kuru karmasu
-One should place the mango leaves in the pot chanting -
om vrksa-raja samudbhuta sasah pallavadbijah
yusman kumbhesvarpayami sarva papa pamuntaye
-One should place the coconuts on the pots chanting -
om narikela samudbhuta trinetra hura samamubha
sikhaya duritam papam papam pidancamenudha
-one should place garlands upon the kumbhas and unstitched cloth upon them
-One should then perform avahana with the following mantra -
om sahasra-sirsa purusah sahasraksa sahasra-pat
sa bhumim visvato vrtva atyatistha-dasangulam
om hiranya-varnam harinim suvarna rajasa -
asmin kumbhe laksmi-narayana dyayami -avahayami
-One should then chant -
om dadhikravano -om bhu bhuvah svah
asmin kumbhe varuna-rupinam bhagavantam pundarikaksam dhyayami- avahayami
-One should then chant -
om ugram viram maha-visnu -
asmin kumbhe laksmi-nrsimha dhyayami -avahayami
yada indra vayamahe -(from udaka santi)
abhayankara devata avahayami
-Perform the avahana starting in the East to NE (clockwise)
-One should install the 8 digpalas in the upa-kumbhas
-On the maha-kumbha one should chant -
om avahidabhyo sarvadabhyo devatabhyo namah
-Then offer 16 items to the maha-kumbha.
-Offer `svarna puspa' by placing a jewel or clean coin into each kumbha saying, om svarna puspam samarpayami
-Touch the kumbha with the kusa grasa and chant Panca Suktam, Panca Santi, Gosa Santi and Punya-vacana.
-Take off the kusa and keep it separately.
Homa
-Build a round kunda and fill it with sand.
-Place dry cow-dung inside and place the fire on top of it.
-One should then chant -
catvaru srngo -abhimukho bhava
agnim pratisthabhayami etc.
-Place 4 blades of Kusa on the N. side of the kunda, adjacent to the kalasas.
-On should then place on top of that palasa leaves, the container for the ghee, the proksani and the wood.
-Take one ayamrta and place it on top of these items. Fill the proksani with water and sprinkle it over the items with an ayamrta. Then keep the proksani to the right-hand side.
-Offer 2 ahutis of ghee silently to the NE and SE directions of the fire.
-Offer the following 4 ahutis -
agnaye svaha -idam agnaye idam na mama
somaya svaha -idam somaya idam na mama
agnaye svaha -idam agnaye idam na mama
om bhu bhuvah svar svaha
-One should then touch water and do pranayama.
-Then chant -om laksmi nrsimhaya namah and idam visnur vicakrame -
-Offer 8 ahutis in the fire with Nrsimha Mantraraja.
-Offer 8 ahutis with om sudarsanaya rajaya namah
-Before the homa, one should perform the mantra japa -
Altogether one should offer 10,008 oblations -9000 japa and 1008 ahutis in the fire. There should be 9 rtviks chanting 1000 mantras - 90 mula mantras (om sahasrara hum phat) and 10 Maha-mantras.
The Maha-mantra is as follows -
om shrim hrim klim krishnaya govindaya gopijanavallabhaya
paraya parama-purusaya para mantra yantra tantra
ausadha astra-sastrani samhara samhara mrtyu mocaya mocaya
om namo bhagavate maha-sudarsanaya
diptre jvala pritaya sarva-diksobhana karaya
hum phat brahmane parama jyotise sahasraya hum phat svaha
-The following 9 items should be used in the homa -
1) ghee (the hotr offers this)
2) sweet-rice
3) palssa samit
4) aksata
5) puspa
6) white mustard seeds
7) milk
8) nayurvi seeds
9) barley or sesame seeds
Each rtvik offers one of the 9 ingrediants into the fire with each ahuti.
-After offering 1008 ahutis with maha-mantra one should perform the Jayati Homa.
-One should then perform the Prayascitta Homa.
-For the Purnahuti, whatever remains of the 9 items should be placed in the fire along with fruit, dry fruit, a dry coconut, ghee, clean coins, red silk cloth, sandalwood etc.
The coins and dry fruit are tied in the corner of the red cloth and dipped in ghee.
-One should perform the kalasa udvasanam and yantra udvasanam by chanting
om tat vayami brahmano vandamanas -
asmad kumbhan sarva devatan udvasayami
-Remove all the items on the kalasa and keep the water for sprinkling.
-Distribute the offered flowers, fruits and sweet-rice.
Tarpana
* All rtviks should then offer tarpana to the yantra 108X with the mantra:
om sahasrara hum phat tarpayami
terça-feira, 8 de janeiro de 2008
Prayoga Complementar
Instale los cuatro VedasColoque cuatro vasijas de barro en las esquinas de la arena de sacrificio con los siguientes ingredientes: agua, hojas de Tulasi, pétalos de flores, granos de arroz, cúrcuma, hojas de mango, agua de ríos sagrados. En el sitio donde se colocan las vasijas, marque en el piso un loto de ocho pétalos ó un chakra mandala (estrella de seis puntas) y cante el mantra:om adhara - shaktaye hamahColoque ahora cocos secos encima de las vasijas. Rig Veda al este, Sama Veda al sur, Yajur Veda al oeste y Atharva Veda al norte.
What follows is an alternative procedure adjusted for western civil standards. 1/. If a Vaisnava leaves his body at a temple.Inform the local authorities about it. Clean the body; put on fresh Vaisnava dress, tilak, garland from the Deities; apply candana on his forehead and print the name of Lord Krsna with candan on the body. All this should be done accompanied by kirtan. Put Tulasi leaves from the feet of the Lord in his or her mouth. If holy water from the Ganges or Yamuna is available spinkle the body with it. Circumambulate the temple with the body three times in kirtan with the dead body if posible going feet first. The body should be covered with a Hari Nama chadar or clean cloth. Then arrange for the formalities for the cremation at the nearest crematorium as soon as possible.Generally the authorities will take the body and perform an autopsy. It also takes some time until the crematorium is free sometimes. In the mean time, the authorities will keep the body in a freezer in some hospital, funeral parlour or similar place.The cremation day should not be an ekadasi or mahadwadasi, as all the participants will go to hell according to Srila Prabhupada and Srila Jiva Goswami. On the the day of the cremation the devotees should hold kirtan and a lecture for the family and relatives or simply for the Vaisnava community, in the chapel which is usually attached to each crematorium. The cremation should always be performed during daylight hours. When the time for taking the coffin down to the furnace has come, a small group of devotees should accompany the coffin while chanting the Nrsimha prayers, then the om hrim ksraum mantra;om hrim ksraum ugram viram mahavisnum jwalantam sarvatmukham sphura sphura bandha bandha ghataya ghataya ghataya hum phat swaha nrsimham bhisanam bhadram mrtyu mrtyam namamyahamAt the moment when the coffin is pushed into the burning chamber one can chant the last two verse of Sri Isopanishad, and ending in om shanti shanti shantih.vayur anilam amrtam / athedam bhasmanatam sariram om krato smara krtam smara / krato smara krtam smara"Let this temporary body be burnt to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate Beneficiary, please remember all that I have done for You." Sri Isa Upanishad17agne naya supatharaye asman / visvani deva vayunani vidvan yuyodhy asmaj juhuranam eno / bhuyistham te nama uktim vidhema" O my Lord, powerful as the fire, Omnipotent One, now I do offer You all obeisances, falling at Your feet on the ground. O my Lord, please lead me on the right path to reach You, and, as You know all of what I have done in the past, please make me free from the reactions to my past sins, so that there will be no hinderance to my progress." Sri Isa Upanishad18The ashes, which one gets from the crematorium after the burning in completed, can later, (within the period of one year it is suggested), be taken to India and placed in a holy river like the Ganges or Yamuna, etc.After three days a function should be held in the temple, and bhoga is offered to the Deity on behalf of the departed soul. Then the assembled Vaisnavas take the prasadam of the Lord and the family members are also invited to come and take.For those who are living outside, like members of the Indian community or grhastas who live outside the temple sanction, or who are simply members of the greater congregation, and who quit their body somewhere outside the temple: When a time at the crematorium and chapel has been arranged, the clerks at the crematorium have to be instructed that the coffin will have to be opened.Ceremony at the chapelThe priest should hand different auspicious items to the family members of the departed, which should be placed on the dead body by them. Such as maha garlands from the Deities, Tulasi leaves, candan, holy water etc. While the family members apply these things to the body, the priest should recite swasti vacan beginning;om svasti no govindah svasti no' cyutanantau svasti no vasudevo visnur dadhatu svasti no narayano naro vai svasti nah padmanabhah purusottamo dadhatu svasti no visvakseno visvesvarah svasti no hrsikeso harir dadhatu svasti no vainateyo harih svasti no'njanasuto hanur bhagavato dadhatu svasti svasti sumangalikeso mahan sri krsna saccid ananda ghanah sarvesvaresvaro dadhatu(May krsna, the lord of lords, and his dear sevants, bestow auspiciousness to us.)hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hareIn the case of the departed being an elderly person in the family has departed, the eldest son should offer incense and a ghee lamp in an arati fashion to the body. All the relatives can come and offer flowers to the body and sprinkle the body with Ganga jal, (if not available make some...gange ca yamuna caiva etc.), or use the Deities bathing water, charanamrta.The priest should then recite the Visnu sahasra nam strotra, or hold a kirtan. Then he should give a short lecture from Bhagavad Gita about the nature of the soul and speak some comforting words to the friends and relatives.Read Bhagavad Gita 2:19 text, and 20 text and purport at the service. Text 2:27 first few lines of purport are very nice.When the time for burning has come, proceed in the same manner as above.For members of the Indian community, most often, after the cremation is done, we hold a little program at their home with a small puja, bhajan and a short talk again.In regards to the shraddha ceremony that Hindus observe one should read the verse and puport to SB 3:20:43., which states how devotees benefit by having son's (or children) like Prahlada, putra. This also applies to any relative of any devotee (male or female) irrespective of the relative's gender, favourability or lack of it, or station in their former life. Such is the potencey of devotees service to the Lord.Eleven days after the cremation a purification of the house is generally held, along with offering of prasadams to the departed. At this time a Shaligram Sila can be worshipped, since it is most auspicious to perform these rites before the Shaligram according to Padma Purana. Failing this, make an altar with pictures and hold the puja to them. Offer pindas (cooked rice mixed with ghee) or halavah to the guru parampara and then to the picture of the departed soul. This food stuff should not be eaten by anyone else, it may be disposed of in a river, garden, or given to lower animals, (Not cows).A small avahana homa (Purusha Sukta homa) can be performed and oblations of halava be offered at the time of ahuti (oblations into the fire). The priest should be given prasadam, and daksina, in the case of a lady departing, a Vaishnavi (female devotee), should also be fed at this time.This yajna can be performed anytime for example at Janmastami chant the gayatri mantra of the Deity either 8, 28, or 108 times whilst offering ahutis, plus108 names of Krsna.Gaura Purnima chant Gaura gayatri 8, 28, 108, times, plus 108 names of Lord Caitanya.Nrsimha Caturdasi chant nrsimha gayatri, ugram viram etc......, 8, 28, 108, plus various prayers to Lord Nrsimhadeva or 108 names of.....!On the Brahmotsav, the anniversary of the installation of the Deity, Brahma Samhita can be chanted and ahutis offered etc.
What follows is an alternative procedure adjusted for western civil standards. 1/. If a Vaisnava leaves his body at a temple.Inform the local authorities about it. Clean the body; put on fresh Vaisnava dress, tilak, garland from the Deities; apply candana on his forehead and print the name of Lord Krsna with candan on the body. All this should be done accompanied by kirtan. Put Tulasi leaves from the feet of the Lord in his or her mouth. If holy water from the Ganges or Yamuna is available spinkle the body with it. Circumambulate the temple with the body three times in kirtan with the dead body if posible going feet first. The body should be covered with a Hari Nama chadar or clean cloth. Then arrange for the formalities for the cremation at the nearest crematorium as soon as possible.Generally the authorities will take the body and perform an autopsy. It also takes some time until the crematorium is free sometimes. In the mean time, the authorities will keep the body in a freezer in some hospital, funeral parlour or similar place.The cremation day should not be an ekadasi or mahadwadasi, as all the participants will go to hell according to Srila Prabhupada and Srila Jiva Goswami. On the the day of the cremation the devotees should hold kirtan and a lecture for the family and relatives or simply for the Vaisnava community, in the chapel which is usually attached to each crematorium. The cremation should always be performed during daylight hours. When the time for taking the coffin down to the furnace has come, a small group of devotees should accompany the coffin while chanting the Nrsimha prayers, then the om hrim ksraum mantra;om hrim ksraum ugram viram mahavisnum jwalantam sarvatmukham sphura sphura bandha bandha ghataya ghataya ghataya hum phat swaha nrsimham bhisanam bhadram mrtyu mrtyam namamyahamAt the moment when the coffin is pushed into the burning chamber one can chant the last two verse of Sri Isopanishad, and ending in om shanti shanti shantih.vayur anilam amrtam / athedam bhasmanatam sariram om krato smara krtam smara / krato smara krtam smara"Let this temporary body be burnt to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate Beneficiary, please remember all that I have done for You." Sri Isa Upanishad17agne naya supatharaye asman / visvani deva vayunani vidvan yuyodhy asmaj juhuranam eno / bhuyistham te nama uktim vidhema" O my Lord, powerful as the fire, Omnipotent One, now I do offer You all obeisances, falling at Your feet on the ground. O my Lord, please lead me on the right path to reach You, and, as You know all of what I have done in the past, please make me free from the reactions to my past sins, so that there will be no hinderance to my progress." Sri Isa Upanishad18The ashes, which one gets from the crematorium after the burning in completed, can later, (within the period of one year it is suggested), be taken to India and placed in a holy river like the Ganges or Yamuna, etc.After three days a function should be held in the temple, and bhoga is offered to the Deity on behalf of the departed soul. Then the assembled Vaisnavas take the prasadam of the Lord and the family members are also invited to come and take.For those who are living outside, like members of the Indian community or grhastas who live outside the temple sanction, or who are simply members of the greater congregation, and who quit their body somewhere outside the temple: When a time at the crematorium and chapel has been arranged, the clerks at the crematorium have to be instructed that the coffin will have to be opened.Ceremony at the chapelThe priest should hand different auspicious items to the family members of the departed, which should be placed on the dead body by them. Such as maha garlands from the Deities, Tulasi leaves, candan, holy water etc. While the family members apply these things to the body, the priest should recite swasti vacan beginning;om svasti no govindah svasti no' cyutanantau svasti no vasudevo visnur dadhatu svasti no narayano naro vai svasti nah padmanabhah purusottamo dadhatu svasti no visvakseno visvesvarah svasti no hrsikeso harir dadhatu svasti no vainateyo harih svasti no'njanasuto hanur bhagavato dadhatu svasti svasti sumangalikeso mahan sri krsna saccid ananda ghanah sarvesvaresvaro dadhatu(May krsna, the lord of lords, and his dear sevants, bestow auspiciousness to us.)hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hareIn the case of the departed being an elderly person in the family has departed, the eldest son should offer incense and a ghee lamp in an arati fashion to the body. All the relatives can come and offer flowers to the body and sprinkle the body with Ganga jal, (if not available make some...gange ca yamuna caiva etc.), or use the Deities bathing water, charanamrta.The priest should then recite the Visnu sahasra nam strotra, or hold a kirtan. Then he should give a short lecture from Bhagavad Gita about the nature of the soul and speak some comforting words to the friends and relatives.Read Bhagavad Gita 2:19 text, and 20 text and purport at the service. Text 2:27 first few lines of purport are very nice.When the time for burning has come, proceed in the same manner as above.For members of the Indian community, most often, after the cremation is done, we hold a little program at their home with a small puja, bhajan and a short talk again.In regards to the shraddha ceremony that Hindus observe one should read the verse and puport to SB 3:20:43., which states how devotees benefit by having son's (or children) like Prahlada, putra. This also applies to any relative of any devotee (male or female) irrespective of the relative's gender, favourability or lack of it, or station in their former life. Such is the potencey of devotees service to the Lord.Eleven days after the cremation a purification of the house is generally held, along with offering of prasadams to the departed. At this time a Shaligram Sila can be worshipped, since it is most auspicious to perform these rites before the Shaligram according to Padma Purana. Failing this, make an altar with pictures and hold the puja to them. Offer pindas (cooked rice mixed with ghee) or halavah to the guru parampara and then to the picture of the departed soul. This food stuff should not be eaten by anyone else, it may be disposed of in a river, garden, or given to lower animals, (Not cows).A small avahana homa (Purusha Sukta homa) can be performed and oblations of halava be offered at the time of ahuti (oblations into the fire). The priest should be given prasadam, and daksina, in the case of a lady departing, a Vaishnavi (female devotee), should also be fed at this time.This yajna can be performed anytime for example at Janmastami chant the gayatri mantra of the Deity either 8, 28, or 108 times whilst offering ahutis, plus108 names of Krsna.Gaura Purnima chant Gaura gayatri 8, 28, 108, times, plus 108 names of Lord Caitanya.Nrsimha Caturdasi chant nrsimha gayatri, ugram viram etc......, 8, 28, 108, plus various prayers to Lord Nrsimhadeva or 108 names of.....!On the Brahmotsav, the anniversary of the installation of the Deity, Brahma Samhita can be chanted and ahutis offered etc.
Yajna Varaha
Fonte:
nitaai.com
Yajna Purusha
Deidade que preside os sacrifícios de fogo Védicos.
Yajna in the broadest sense has been defined as a sacrificial rite or spiritual offering made generally in fire. Grihasthas are expected to observe the following daily yajnas:
1. Bhuta Yajna: an oblation or offering to all of the created beings with whom we share this earth.
2. Pitri Yajna: Obesquial offerings in the form of libations of water to the deceased ancestors.
3.Deva Yajna: Sacrifice to Sudarshana , Lakshmi Narasimha, and others through oblations offered in fire with Veda mantras or bijaksharams. This is commonly called homa.
4.Manushya Yajna: Athiti Satkaram or hospitality to guests or strangers , who visit one.
5.Brahma Yajna: Teaching and recitation of the Vedas
In Bhagavad Gita, Bhagavan declares that He is of the japa yajna among the various yajnas. Here reference is to the mantra japam of one's ishta devata or upasana murti or the sacred ashtakshara maha-mantram.
Yaga is generally associated with elaborate performance of fire sacrifices on a large scale ( Vajapeyam, Paundarikam, Ashvamedham etc ) Special priests with expertise in Vedic injunctions(vidhis) such as advharyu (officating priest), hotr(for Rg Vedic recitation), udgata(Sama Vedic passage reciter ) and brahma (presiding priest, often employed at a Soma Yaga) are involved in the successful conductance of these Yagas. The Number of priests can go as high as16 in complicated sacrifices.
Homa is generally a small scale "yaga" and is performed at home as opposed to yagas , which take place in a public place with attendance of a large group of people. Some times the scriptural passages are recited in the format of a homa . Examples of such homas are the Purusha Sukta Homa and Bhagavat Gita Homam. Agni is involved and sacrificial offerings are made to propitiate the Lord or the sacred passages associated with the Vedas or Vishnu.
Havis is the term used for the oblations offered to the Lord, which are offered with reverence into the Fire. Havis generally is an oblation of burnt offering. It can be clarified butter also. Agni is the medium, which carries the havis.
Havyapaka: is the oblation cooked with butter and milk.
Purva Mimamsa Sutras of Jaimini go into great detail about the various aspects (the vessels to be used, the different priests, et al ) of the yagas,
The Vishnu Sahasra-nama (971-982) deal with the yajna swarupam of Lord Narayana.The namas and the meanings as intrepreted by Parasara Bhattar are as follows:
971: om yajnaya namah - He is Himself the sacrifice (japa-yajna) for those who wish to attain Him , But who do not have the wherewithall to acquire the dharma to worship Him.
972: Yajna pathi - He gives the fruit of the sacrifice done to please Him.
973: Yajva-- He who performs the sacrifice for those , who are unable to do a yajna. In the Vaishnava Dharma in the Ashvamedha Parva , Lord Krishna says: " O Yudhishtira, for the purification of those ( who are unable to observe the daily rites ), I am myself doing the yajna at both dawn and dusk every day. I never fail in carrying out this vow of Mine."
974: Yajnangah - He who has the sacrifices of others as an accessory to what He is doing.
975: Yajna-vahana - He helps those,who perform the sacrifices by investing them with the necessary power, faith and equipment to perform them.
976: Yajna bhrit - He, who brings about the completion of the sacrifice.
977: Yajna krit – He who created the sacrifice.
978: Yajni - He for whose sake the sacrifices are done.
979: Yajna bhuk - The enjoyer or the protector of the sacrifice.
980: Yajna sadhana - He who is an accessory to the sacrifice.
981 : Yajnanta krit -He who produces the fruits of the sacrifice.
982: Yajna guhyam - He, who is the secret of the sacrifice.
The Nama "Yajna Guhyam" is very elaborately commented upon by Parasara Bhattar this way:
" Though Bhagavan is not in wants, He accepts the offerings made in a sacrifice as though He has been long expecting them and enjoys them. Thus, He feels satisfied and also satisfies those,who do sacrifices. This is understood only by the wise, who know the injunctions, the means and the fruit of sacrifices, but not by those who have only a superficial knowledge. Hence the name of Him as the Secret of the sacrifice."
"All the Vedas and all that has to be learnt , all the Sastras and all sacrifices, and all worship--All are Shri Krishna. O Kings! Those, who know Krishna correctly in this way ,may be considered to have completed successfully all sacrifices."
"All the shining luminaries in the world, the three worlds and three guardians of the Worlds ,the three fires and the five offerings in them and all the Gods--All are Shri Krishna ,the son of Devaki."
Yajna Varaha Murti and Shrimad Bhagavatam
The relation between Bhagavan and the yajnas is described by Shrimad Bhagavatam.
The third Canto of Bhagavatam in the verses 13 to 35 describe the body of the Lord as made up of the various utensils used in the yajnas, the ceremonies and all the havis. In this description, the havis known as purodasam is seen as the stomach of the Lord, Pracityam (Brahma's havis) as the mouth of Yajna Varaha-murti. Bhagavatam also describes the 7 Soma yajnas(Agnishtomam,Atyagnishtomam, Ukthyam, Sodashi, Vajapeyam, Atiratram, Abtoryamam) as taking the parts of skin, flesh, medhas, bones, majjai, blood and shukra . The total view of the Yajna Varaha-murti is that of a yajna without the affiliation of the soma creeper (lata) .
Blessed indeed are those, who can do homa in one form or other , while understanding the significance of them and their intimate relationship to the Lord .
terça-feira, 1 de janeiro de 2008
Cem por cento Krsna Lila
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
No livro "A Arte de Cantar Hare Krsna", SS Mahanidhi Swami explica citando os "Ensinamentos de Sri Caitanya":
"O Maha Mantra Hare Krsna não tem nada a ver Com Rama Lila.
O nome "Rama" significa Radha Ramana Rama, ou Krsna - aquele que dá prazer a Srimati Radharani.
Os Gaudiya Vaisnavas acreditam que o Maha Mantra é cem por cento consciente de Krsna e não consciência de Rama.
O conceito interno do Mantra é responsável pelo nosso destino espiritual.
Se alguém canta "Rama" e pensa no Senhor Ramacandra, esta sua atracção leva-lo-á para Ayodhya (morada do Senhor Rama).
Se o devoto canta "Rama" pensando que Rama significa Radha Ramana Rama, então irá para Goloka Vrndavana.
O conceito interno do devoto irá determinar seu destino.
Hare é a forma vocativa de Hara o qual significa Radha.
Hara (Radha) significa aquela que pode roubar mesmo a atenção de Krsna, Hari.
Krsna significa aquele que é o mais atractivo."
Uma Prática Provocativa
Diferentemente de outros Mantras, o Maha Mantra Hare Krsna está no caso vocativo, o qual significa que o Senhor e Sua consorte divina Sri Radha são "chamados".
"Hara é a energia de prazer suprema do Senhor, o qual muda para Hare no vocativo". (Ciência da Auto Realização)
Uma pessoa deve sentir que está a chorar e chamar pessoalmente por Radha e Krsna com um coração desejoso disto quando canta o Maha Mantra Hare Krsna:
Hey Radhe!
Hey Krsna!
Hey Radhe!
Hey Krsna!
Hey Krsna!
Hey Krsna!
Hey Radhe!
Hey Radhe!
Hey Radhe!
Hey Radha Ramana!
Hey Radhe!
Hey Radha Ramana!
Hey Radha Ramana!
Hey Radha Ramana!
Hey Radhe!
Hey Radhe!
Vosso servo
Prahladesh Dasa
Hare Rama Hare Rama Rama Rama Hare Hare
No livro "A Arte de Cantar Hare Krsna", SS Mahanidhi Swami explica citando os "Ensinamentos de Sri Caitanya":
"O Maha Mantra Hare Krsna não tem nada a ver Com Rama Lila.
O nome "Rama" significa Radha Ramana Rama, ou Krsna - aquele que dá prazer a Srimati Radharani.
Os Gaudiya Vaisnavas acreditam que o Maha Mantra é cem por cento consciente de Krsna e não consciência de Rama.
O conceito interno do Mantra é responsável pelo nosso destino espiritual.
Se alguém canta "Rama" e pensa no Senhor Ramacandra, esta sua atracção leva-lo-á para Ayodhya (morada do Senhor Rama).
Se o devoto canta "Rama" pensando que Rama significa Radha Ramana Rama, então irá para Goloka Vrndavana.
O conceito interno do devoto irá determinar seu destino.
Hare é a forma vocativa de Hara o qual significa Radha.
Hara (Radha) significa aquela que pode roubar mesmo a atenção de Krsna, Hari.
Krsna significa aquele que é o mais atractivo."
Uma Prática Provocativa
Diferentemente de outros Mantras, o Maha Mantra Hare Krsna está no caso vocativo, o qual significa que o Senhor e Sua consorte divina Sri Radha são "chamados".
"Hara é a energia de prazer suprema do Senhor, o qual muda para Hare no vocativo". (Ciência da Auto Realização)
Uma pessoa deve sentir que está a chorar e chamar pessoalmente por Radha e Krsna com um coração desejoso disto quando canta o Maha Mantra Hare Krsna:
Hey Radhe!
Hey Krsna!
Hey Radhe!
Hey Krsna!
Hey Krsna!
Hey Krsna!
Hey Radhe!
Hey Radhe!
Hey Radhe!
Hey Radha Ramana!
Hey Radhe!
Hey Radha Ramana!
Hey Radha Ramana!
Hey Radha Ramana!
Hey Radhe!
Hey Radhe!
Vosso servo
Prahladesh Dasa
Silanyasa - Fundação da Pedra Fundamental
18 DE FEVEREIRO DE 1973
SYDNEY,
QUERIDO KIRTANANANDA,
POR FAVOR ACEITE MINHAS BENÇÃOS.
ESTOU TE DEVENDO UMA RESPOSTA A SUA CARTA DATADA DE 20 DE JANEIRO JUNTAMENTE COM SEU PROJETO SOBRE O TEMPLO DE RADHA GOVINDAJI EM NOVA VRINDAVANA. nESTE PROJETO TUDO PARECE ESTAR EM ORDEM EXCETO QUE A ABÓBADA FAZ O TEMPLO PARECER COM UMA MESQUITA ENTÃO VOCE POR FAVOR ELIMINE ESTA ABÓBADA E CONSULTE A PLANTA DE MAYAPUR A QUAL VOCE PODERÁ OBTER ESCREVENDO PPARA CALCUTÁ SOBRE DESENHOS DE ABÓBADA . AS DEIDADES DEVEM ESTAR VOLTADAS PARA O LESTE.
SE FOR VOCE QUEM FOR LANÇAR A PEDRA DE FUNDAÇÃO DESTE TEMPLO HÁ UMA CERIMONIA A QUAL VOCE DEVERÁ OBSERVAR . PRIMEIRO FAÇA UMA CERIMONIA DE FOGO COM 4 BRAHMANIS AO REDOR DO CIRCULO DE FOGO CADA UM LENDO UM LIVRO OOS QUAIS SÃO: BHAGAVAD GITA, NECTAR DA DEVO~]AO, SRIMADA BHAGAVATAM E ENSINAMENTOS DO SENHOR CAITANYA. ELES DEVERÃO PERMANECER LENDO DURANTE TODA CERIMONIA.. VOCE DEVERÁ FAZER UMA COVA DE 15 PÉS DE PROFUNDIDADE E TER EM MÃOS UMA MURTI NA FORMA DE ANANTA EM OURO DE MAIS OU MENOS DUAS POLEGADAS. COLOQUE NO FUNDO DA COVA. ENQUANTO ISTO DEVE OCORRER SIMULTANEAMENTE O KIRTANA. ENTÃO 5 TIPOS DE VARIADOS ITENS DEVEM SER COLOCADOS NACOVA.. 5 TIPOS DE JÓIAS, 5 TIPOS DE METAIS, 5 TIPOS DE AMRTA, TODAS AS OFERENDAS EM NÚMERO DE 5. TUDO DEVE SER LEVADO POR UMA ESCADA PELOS BRAHMANIS E QUANDO ELES COLOCAREM NO FUNDO DA COVA TODOS OS ITENS, FRUTAS, FLORES, ETC... ELES DEVEM SUBIR A ESCADA UM POR UM E CANTAR O PRIMEIRO VERSO DO MANTRA GAYATRI. DEPOIS DISTO VOCE COLOCA ALGUNS TIJOLOS EM CIMA DE TUDO E COMEÇA A COBRIR COM TERRA NOVAMENTE.
DEPOIS QUE COBRIR COM TERRA COLOQUE UMA PEDRA DE FUNDAÇÃO EM CIMA DA COVA. ESTA COVA DEVE ESTAR EXATAMENTE LOCALIZADA NO CANTO DO PRÉDIO DO TEMPLO . A IDÉIA É QUE O TEMPLO REPOUSE SOBRE OS CAPELOS DA COBRA ANANTA . ISTO É MUITO AUSPICIOSO. EM SEGUIDA REALIZE VÁRIOS DIAS DE KIRTANA E JEJUM.
O ARRANJO PARA SE CANTAR AS CONTAS É ESTE:
QUANDO EU ENVIAR A CARTA AOS RESPECTIVOS INDIVÍDUOS COM SEUS NOMES, ELES DEVERÃO ENVIAR UMA CÓPIA DA CARTA PARA VOCÊ E AO RECEBER ESTA CÓPIA VOCÊ DEVERÁ CANTAR EM SUAS CONTAS (JAPA).
EU ESTOU AQUI NA AUSTRÁLIA E TUDO ESTÁ INDO MUITO BEM. VOLTAREI PARA A INDIA NO INÍCIO DE MARÇO E DEPOIS PARA A AMÉRICA NO MEIO DE ABRIL E ESPERO ENTÃO VÊ-LO NOVAMENTE.
ESPERO QUE ESTA O ENCONTRE COM BOA SAÚDE.
SEU BEM QUERENTE
A.C.BHAKTIVEDANTA SWAMI
SYDNEY,
QUERIDO KIRTANANANDA,
POR FAVOR ACEITE MINHAS BENÇÃOS.
ESTOU TE DEVENDO UMA RESPOSTA A SUA CARTA DATADA DE 20 DE JANEIRO JUNTAMENTE COM SEU PROJETO SOBRE O TEMPLO DE RADHA GOVINDAJI EM NOVA VRINDAVANA. nESTE PROJETO TUDO PARECE ESTAR EM ORDEM EXCETO QUE A ABÓBADA FAZ O TEMPLO PARECER COM UMA MESQUITA ENTÃO VOCE POR FAVOR ELIMINE ESTA ABÓBADA E CONSULTE A PLANTA DE MAYAPUR A QUAL VOCE PODERÁ OBTER ESCREVENDO PPARA CALCUTÁ SOBRE DESENHOS DE ABÓBADA . AS DEIDADES DEVEM ESTAR VOLTADAS PARA O LESTE.
SE FOR VOCE QUEM FOR LANÇAR A PEDRA DE FUNDAÇÃO DESTE TEMPLO HÁ UMA CERIMONIA A QUAL VOCE DEVERÁ OBSERVAR . PRIMEIRO FAÇA UMA CERIMONIA DE FOGO COM 4 BRAHMANIS AO REDOR DO CIRCULO DE FOGO CADA UM LENDO UM LIVRO OOS QUAIS SÃO: BHAGAVAD GITA, NECTAR DA DEVO~]AO, SRIMADA BHAGAVATAM E ENSINAMENTOS DO SENHOR CAITANYA. ELES DEVERÃO PERMANECER LENDO DURANTE TODA CERIMONIA.. VOCE DEVERÁ FAZER UMA COVA DE 15 PÉS DE PROFUNDIDADE E TER EM MÃOS UMA MURTI NA FORMA DE ANANTA EM OURO DE MAIS OU MENOS DUAS POLEGADAS. COLOQUE NO FUNDO DA COVA. ENQUANTO ISTO DEVE OCORRER SIMULTANEAMENTE O KIRTANA. ENTÃO 5 TIPOS DE VARIADOS ITENS DEVEM SER COLOCADOS NACOVA.. 5 TIPOS DE JÓIAS, 5 TIPOS DE METAIS, 5 TIPOS DE AMRTA, TODAS AS OFERENDAS EM NÚMERO DE 5. TUDO DEVE SER LEVADO POR UMA ESCADA PELOS BRAHMANIS E QUANDO ELES COLOCAREM NO FUNDO DA COVA TODOS OS ITENS, FRUTAS, FLORES, ETC... ELES DEVEM SUBIR A ESCADA UM POR UM E CANTAR O PRIMEIRO VERSO DO MANTRA GAYATRI. DEPOIS DISTO VOCE COLOCA ALGUNS TIJOLOS EM CIMA DE TUDO E COMEÇA A COBRIR COM TERRA NOVAMENTE.
DEPOIS QUE COBRIR COM TERRA COLOQUE UMA PEDRA DE FUNDAÇÃO EM CIMA DA COVA. ESTA COVA DEVE ESTAR EXATAMENTE LOCALIZADA NO CANTO DO PRÉDIO DO TEMPLO . A IDÉIA É QUE O TEMPLO REPOUSE SOBRE OS CAPELOS DA COBRA ANANTA . ISTO É MUITO AUSPICIOSO. EM SEGUIDA REALIZE VÁRIOS DIAS DE KIRTANA E JEJUM.
O ARRANJO PARA SE CANTAR AS CONTAS É ESTE:
QUANDO EU ENVIAR A CARTA AOS RESPECTIVOS INDIVÍDUOS COM SEUS NOMES, ELES DEVERÃO ENVIAR UMA CÓPIA DA CARTA PARA VOCÊ E AO RECEBER ESTA CÓPIA VOCÊ DEVERÁ CANTAR EM SUAS CONTAS (JAPA).
EU ESTOU AQUI NA AUSTRÁLIA E TUDO ESTÁ INDO MUITO BEM. VOLTAREI PARA A INDIA NO INÍCIO DE MARÇO E DEPOIS PARA A AMÉRICA NO MEIO DE ABRIL E ESPERO ENTÃO VÊ-LO NOVAMENTE.
ESPERO QUE ESTA O ENCONTRE COM BOA SAÚDE.
SEU BEM QUERENTE
A.C.BHAKTIVEDANTA SWAMI
Assinar:
Postagens (Atom)
