Sri Krishna Vasant Rasa Yatra, de Anuradha Bhattacharya
Sri Krishna Vasant Rasa is similar excepting that it is in the Spring (Vasant), at this time everyone dresses in yellow. On this full moon night the devotees usually leave out pots of sweet rice payasam for the Lord to enjoy during His rasas.
In India, there are many festivals held for the worship of Krsna. There, the year is divided into six seasons, each lasting for two months. Among the six seasons, the most glorious is Vasanta, Spring. The Vasanta season is very pleasant, for the weather is neither too hot nor too cold at that time. An abundance of fragrant flowers, like beli, cameli, jui and others bloom everywhere, and flowers such as ratkerani (night queen) bloom even at night. Rivers like Ganges and Yamuna are especially clean and pure at that time, looking as though they are simply waiting for Radha and Krsna, and the lands in many places look like yellow carpets because they are full with varieties of yellow flowers. Krsna's garments are also yellow, because His most beloved Srimati Radhika has a yellowish golden complexion and He wants to be always embraced by Her.
Today is the beginning of the Vasanta season, Vasanta-Pancami, at which time the Rasa Dance of Krsna was performed in Govardhana, in the village of Parasauli, by the lake known as Candra Sarovara. At that time the gopis were dancing with Krsna for the duration of a night that became billions of years; it became as long as one entire day of Brahma. On that night the moon stood still, not moving from its best view of the sight of the dancing of Radhika and all Her sakhis with Krsna. Such beautiful pastimes were born from an ocean of rasas, sweet transcendental mellow tastes, saturated with unlimited happiness.
In Saradiya, the autumn season, the Rasa Dance was performed in Vrndavana, under the shade of the Vamsivata tree, in the beginning of Kartika month. All classes of gopis participated in that Saradiya rasa-yatra, whereas in this Govardhana vasanti-rasa-yatra only the highest class of gopis were allowed to participate. In this lila, Krsna openly demonstrated the prominence and superiority of Srimati Radhika.
Krsna disappeared in the midst of this vasanti-rasa-lila, and all the gopis were bitterly crying, "Where is Krsna? Where is Krsna?" The gopis were searching for Him everywhere, and after some time they saw Him in His four-handed form, standing like a statue. Coming nearer, they said, "Oh, He looks like Krsna, but at the same time He is not Krsna. Our Krsna is not four-handed. Where has His flute, His peacock feather, and all His other apparel gone? He now carries a sankha, cakra, gada and padma (conch shell, disc, club, and lotus flower) – in four hands!" They prayed to Him,"We are very attached to Krsna, and we are searching for Him. Without Him we willdie. If you are Narayana, please be merciful and tell us which way Krsna went.Be merciful so that we may find Him." Then, after praying in this way, they left Him and went on their way.
When Srimati Radhika was arriving after the other gopis had left that place, the breeze that had just touched Her veil carried so much fragrance from Her body that it entered the nostril of Krsna and He thought, "Oh, My most beloved is near." He forgot that He was supposed to maintainHis four-handed form, and He could no longer hide His original form. Two hands disappeared at once, entering His body, and His original two-armed form reappeared – with His flute in His hands and His peacock feather atop His head.
["At the beginning of the rasa dance, Lord Krsna hid Himself ina grove just to have fun. When the gopis came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when Srimati Radharani came there, Krsna could not maintain His four arms in Her presence. This is the wonderful glory of Her love." (a quotation from the Ujjvala-nilamani by Srila Rupa Gosvami, as quoted in Sri Caitanya-caritamrta Adi 17.293)]
When Krsna sees Radhika, His most beloved and the embodiment of all love and affection, He forgets everything else. She is no one other than Krsna. She is Krsna Himself, but in the body of Radhika.
In this way, Krsna returned to His own form and quickly embraced Her. This occurred in vasanti-rasa-lila.
In the chapter of Sri Caitanya-caritamrta called Raya Ramananda Samvad, Sri Caitanya Mahaprabhu questioned Sri Raya Ramananda Prabhu, "What is our sadhya (perfection) and our sadhana (the process to achieve that perfection)?" Raya Ramananda replied, beginning from Varnasrama-dharma. He told Mahaprabhu, "According to the adherents of Varnasrama-dharma, to be in family life and pursue Varnasrama-dharma (the execution of the religious duties of the different castes and statuses of life), in order to please Krsna, is the best process to please Him." Mahaprabhu rejected this and said, "In Varnasrama there is no pure relationship between the soul and Krsna." After that, Raya Ramananda suggested, "One should offer the fruits of allhis activities to the lotus feet of Krsna," but Mahaprabhu rejected this also, and said, "This is okay, but go further." After that Raya Ramananda said, "One should take shelter of the lotus feet of Krsna," and he quoted a verse from Bhagavad-gita:
["Abandon all varieties of religion and just surrender unto Me.I shall deliver you from all sinful reactions. Do not fear." (Bhagavad-gita 18.66)]
Krsna is saying here, "If you take the shelter of My lotus feet, you will be happy forever." People all over the world think that this is the essence of the Bhagavad-gita, but Mahaprabhu rejected it as external and therefore not the ultimate goal of life, and He told Raya Ramananda, "Go on; continue further. Raya Ramananda then suggested karma-jnana-misra-bhakti (devotion contaminated by mental speculation and the desire to enjoy the fruits of one's actions), and he uttered the verse:
["One who is transcendentally situated by realizing the impersonal brahma never laments or desires to have anything. He is equally disposed toward every living entity. He has the opportunity to realize the Supreme Brahman and become fully joyful if he attains pure devotional service unto Me."(Bhagavad-gita 18.54)]
Mahaprabhu also rejected both these concepts, karma-jnana-misra-bhakti and brahma-bhutah, because they are devoid of pure devotion, and then Raya Ramananda gradually came to the topic of prema-bhakti. Still, Mahaprabhu replied, "This may be the stage of perfection, but please go further." Raya Ramananda then discussed dasya, sakya, and vatsalya-prema (love for Krsna in the moods of servant, friend, and parent) and Mahaprabhu said, "Oh, very good, very good! But please continue further." In bhakti-rasa Krsna is not anyone's father or mother.In pure bhakti, the Supreme Lord cannot be anyone's father or a mother – He may only be a son. One can serve Krsna in four relationships, but if we thinkthat Krsna is our father and mother, we cannot serve Him because fathers and mothers serve their children.
After hearing about these relationships, Caitanya Mahaprabhu told Raya Ramananda, "Please speak further," and Raya Ramananda then said, "Gopi-prema (serving Krsna as a beloved) is the highest attainment, and among the gopis Srimati Radhika is the best. When Mahaprabhu asked Raya Ramananda to give an example of a pastime that reveals Radhika's supremacy, Raya Ramananda first gave the example of Saradiya rasa-lila. He said, "All the gopis were dancing with Krsna, and it appeared that one gopi danced between each two Krsnas and one Krsna danced between each two gopis. Billions of gopis were dancing together with Krsna, but all of a sudden He disappeared. Why did He disappear? He did so to please Radhika. He took Her with Him, and no one knew where He or His beloved had gone."
Mahaprabhu then expressed His doubt thus: "Because Krsna met with Radhika after His disappearance from the Rasa Dance, it seems that He was fearing all the other gopis. If He openly gives up all the gopis, leavingwith Radhika in front of them all, then only it will be shown that the love of Radhika is the highest."
Sri Raya Ramananda therefore explained about this vasanti-rasa.He said, "Krsna was dancing with billions of gopis, and meanwhile Radhika thought, 'Krsna always promises: "You are My most beloved." But I see that He is dancing with Me and all the other gopis as well; so perhaps we are all equal in His eyes.' At that time Radhika adopted a sulky mood and became somewhat angry. She thus left the rasa dance in front of all the other gopis, and Krsna followed Her.
"Krsna was thinking, 'If Radhika is not here, there can be no rasa. There can be no meaning to the Rasa. I am performing rasa-lila onlyfor Radhika. She is My half, My whole, My guru, and My servant; She is everything to Me. She is my life and soul. In vasanti-rasa, Krsna declared this openly."
Mahaprabhu then said, "Oh, this is good!" and He questioned further, "I want to know about krsna-tattva, radha-tattva, prema-tattva, and rasa-tattva from you." When Raya Ramananda began to deeply describe these topics, however, Mahaprabhu stopped him and said, "Don’t say anymore. These subject matters are so elevated that there is no one in this world qualified to hear them. If you continue to speak about them, I will at once enter the mood of Krsna and I will have to give up this form of Sacinandana Gaurahari." Raya Ramananda then stopped speaking.
For us, today is the observance of the anniversary celebration of that very same vasanti-rasa, and for Krsna this rasa is going on eternally. All of His pastimes are eternally manifest in Goloka Vrndavana, and He also displays them throughout innumerable universes as He appears in one universe after another. Here in vasanti-rasa, Krsna declared openly, "My super-most beloved is Srimati Radhika." There is no difference between Radhika and Krsna. Krsna manifested Radhika from His left side. If we can make Radhika happy, then Krsna will be happy and He will be controlled quite easily; and thisis the purpose of our observance of vasanti-rasa.
fields of yellow mustard flowers growing
Local tradition:
http://indiafairs.dgreetings.com/indian/festivals/vasantpanchami/
Celebrated on the onset of spring, it marks the beginning of new life with yellow mustard flowers starting to bloom and nature displaying her majestic best. Thus the colour of the festival is yellow and women can be seen dotted in saffron dresses. The puja on this day is devoted to Saraswati and people pray for wisdom and understanding. There are several ways in which puja is conducted on this day. In Bengal, the place where the statue of Saraswati is kept is decorated with a rangoli. The design of a fish is considered auspicious. Family members bathe early in the morning and dress in whit or yellow coloured clothes. Then they gather around the idol, where the priest commences the puja.
Aarti is taken of the idol and the flame is passed arounfd the devotees to warm there hands and touch there foreheads. Children place their books at the goddesses feet. No books our touched that day, signifying that the books are being blessed by the goddess. In Rajsthan also the puja is conducted in a very colourful manner. The youngest girl of the house present sets the stage for the puja by putting a teeka on everyone's forehead. This is followed by the devotees sprinkling water, aipun and roli on the diety. The puja ends with the lady of the house giving a few bers, some sangaris and a laddoo and a paan to everyone present. Not only is the celebration of Basant, a Hindu festival, some sections of the Muslims also celebrate the advent of this colourful season There is an interesting story associated with it. The celebration of the Basant or spring season can be traced back to the Chisthi Sufis, as early as the twelfth century. The legend goes that 12th Century Chishti Saint Nizamuddin Aulia of Delhi was once so grieved because of the passing away of his young nephew Taqiuddin Nooh, that he withdrew himself completely from the world for a couple of months either locked inside his room or sitting near his nephew s grave. His close friend, the famous court poet Amir Khusro could no longer bear to see his mater being saddened like this and so started to think of ways to brighten him up. One day Khusro met a few women on the road who were dressed up beautifully, singing and carrying colorful flowers.
Upon Khusro's inquiry as to why they appeared to be cheerful and brightly dressed, the women told him that they were celebrating Basant Panchami, and were taking the offering of Basant to their god. Khusro found this very fascinating, and smiling he said, "well, my god needs an offering of Basant too". Immediately, he dressed himself up like those women, took some mustard flowers and singing the same songs, started walking towards the graveyard where his pir would be sitting alone.
[ Source :http://www.salagram.net ]
In India, there are many festivals held for the worship of Krsna. There, the year is divided into six seasons, each lasting for two months. Among the six seasons, the most glorious is Vasanta, Spring. The Vasanta season is very pleasant, for the weather is neither too hot nor too cold at that time. An abundance of fragrant flowers, like beli, cameli, jui and others bloom everywhere, and flowers such as ratkerani (night queen) bloom even at night. Rivers like Ganges and Yamuna are especially clean and pure at that time, looking as though they are simply waiting for Radha and Krsna, and the lands in many places look like yellow carpets because they are full with varieties of yellow flowers. Krsna's garments are also yellow, because His most beloved Srimati Radhika has a yellowish golden complexion and He wants to be always embraced by Her.
Today is the beginning of the Vasanta season, Vasanta-Pancami, at which time the Rasa Dance of Krsna was performed in Govardhana, in the village of Parasauli, by the lake known as Candra Sarovara. At that time the gopis were dancing with Krsna for the duration of a night that became billions of years; it became as long as one entire day of Brahma. On that night the moon stood still, not moving from its best view of the sight of the dancing of Radhika and all Her sakhis with Krsna. Such beautiful pastimes were born from an ocean of rasas, sweet transcendental mellow tastes, saturated with unlimited happiness.
In Saradiya, the autumn season, the Rasa Dance was performed in Vrndavana, under the shade of the Vamsivata tree, in the beginning of Kartika month. All classes of gopis participated in that Saradiya rasa-yatra, whereas in this Govardhana vasanti-rasa-yatra only the highest class of gopis were allowed to participate. In this lila, Krsna openly demonstrated the prominence and superiority of Srimati Radhika.
Krsna disappeared in the midst of this vasanti-rasa-lila, and all the gopis were bitterly crying, "Where is Krsna? Where is Krsna?" The gopis were searching for Him everywhere, and after some time they saw Him in His four-handed form, standing like a statue. Coming nearer, they said, "Oh, He looks like Krsna, but at the same time He is not Krsna. Our Krsna is not four-handed. Where has His flute, His peacock feather, and all His other apparel gone? He now carries a sankha, cakra, gada and padma (conch shell, disc, club, and lotus flower) – in four hands!" They prayed to Him,"We are very attached to Krsna, and we are searching for Him. Without Him we willdie. If you are Narayana, please be merciful and tell us which way Krsna went.Be merciful so that we may find Him." Then, after praying in this way, they left Him and went on their way.
When Srimati Radhika was arriving after the other gopis had left that place, the breeze that had just touched Her veil carried so much fragrance from Her body that it entered the nostril of Krsna and He thought, "Oh, My most beloved is near." He forgot that He was supposed to maintainHis four-handed form, and He could no longer hide His original form. Two hands disappeared at once, entering His body, and His original two-armed form reappeared – with His flute in His hands and His peacock feather atop His head.
rasarambha-vidhau niliya vasata kunje mrgaksi-ganair
drstam gopayitum svam uddhura-dhiya ya susthu sandarsita
adhayah pranayasya hanta mahima yasya sriya raksitu
sa sakya prabhavisnunapi harina nasic catur-bahuta
drstam gopayitum svam uddhura-dhiya ya susthu sandarsita
adhayah pranayasya hanta mahima yasya sriya raksitu
sa sakya prabhavisnunapi harina nasic catur-bahuta
["At the beginning of the rasa dance, Lord Krsna hid Himself ina grove just to have fun. When the gopis came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when Srimati Radharani came there, Krsna could not maintain His four arms in Her presence. This is the wonderful glory of Her love." (a quotation from the Ujjvala-nilamani by Srila Rupa Gosvami, as quoted in Sri Caitanya-caritamrta Adi 17.293)]
When Krsna sees Radhika, His most beloved and the embodiment of all love and affection, He forgets everything else. She is no one other than Krsna. She is Krsna Himself, but in the body of Radhika.
In this way, Krsna returned to His own form and quickly embraced Her. This occurred in vasanti-rasa-lila.
In the chapter of Sri Caitanya-caritamrta called Raya Ramananda Samvad, Sri Caitanya Mahaprabhu questioned Sri Raya Ramananda Prabhu, "What is our sadhya (perfection) and our sadhana (the process to achieve that perfection)?" Raya Ramananda replied, beginning from Varnasrama-dharma. He told Mahaprabhu, "According to the adherents of Varnasrama-dharma, to be in family life and pursue Varnasrama-dharma (the execution of the religious duties of the different castes and statuses of life), in order to please Krsna, is the best process to please Him." Mahaprabhu rejected this and said, "In Varnasrama there is no pure relationship between the soul and Krsna." After that, Raya Ramananda suggested, "One should offer the fruits of allhis activities to the lotus feet of Krsna," but Mahaprabhu rejected this also, and said, "This is okay, but go further." After that Raya Ramananda said, "One should take shelter of the lotus feet of Krsna," and he quoted a verse from Bhagavad-gita:
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
["Abandon all varieties of religion and just surrender unto Me.I shall deliver you from all sinful reactions. Do not fear." (Bhagavad-gita 18.66)]
Krsna is saying here, "If you take the shelter of My lotus feet, you will be happy forever." People all over the world think that this is the essence of the Bhagavad-gita, but Mahaprabhu rejected it as external and therefore not the ultimate goal of life, and He told Raya Ramananda, "Go on; continue further. Raya Ramananda then suggested karma-jnana-misra-bhakti (devotion contaminated by mental speculation and the desire to enjoy the fruits of one's actions), and he uttered the verse:
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
["One who is transcendentally situated by realizing the impersonal brahma never laments or desires to have anything. He is equally disposed toward every living entity. He has the opportunity to realize the Supreme Brahman and become fully joyful if he attains pure devotional service unto Me."(Bhagavad-gita 18.54)]
Mahaprabhu also rejected both these concepts, karma-jnana-misra-bhakti and brahma-bhutah, because they are devoid of pure devotion, and then Raya Ramananda gradually came to the topic of prema-bhakti. Still, Mahaprabhu replied, "This may be the stage of perfection, but please go further." Raya Ramananda then discussed dasya, sakya, and vatsalya-prema (love for Krsna in the moods of servant, friend, and parent) and Mahaprabhu said, "Oh, very good, very good! But please continue further." In bhakti-rasa Krsna is not anyone's father or mother.In pure bhakti, the Supreme Lord cannot be anyone's father or a mother – He may only be a son. One can serve Krsna in four relationships, but if we thinkthat Krsna is our father and mother, we cannot serve Him because fathers and mothers serve their children.
After hearing about these relationships, Caitanya Mahaprabhu told Raya Ramananda, "Please speak further," and Raya Ramananda then said, "Gopi-prema (serving Krsna as a beloved) is the highest attainment, and among the gopis Srimati Radhika is the best. When Mahaprabhu asked Raya Ramananda to give an example of a pastime that reveals Radhika's supremacy, Raya Ramananda first gave the example of Saradiya rasa-lila. He said, "All the gopis were dancing with Krsna, and it appeared that one gopi danced between each two Krsnas and one Krsna danced between each two gopis. Billions of gopis were dancing together with Krsna, but all of a sudden He disappeared. Why did He disappear? He did so to please Radhika. He took Her with Him, and no one knew where He or His beloved had gone."
Mahaprabhu then expressed His doubt thus: "Because Krsna met with Radhika after His disappearance from the Rasa Dance, it seems that He was fearing all the other gopis. If He openly gives up all the gopis, leavingwith Radhika in front of them all, then only it will be shown that the love of Radhika is the highest."
Sri Raya Ramananda therefore explained about this vasanti-rasa.He said, "Krsna was dancing with billions of gopis, and meanwhile Radhika thought, 'Krsna always promises: "You are My most beloved." But I see that He is dancing with Me and all the other gopis as well; so perhaps we are all equal in His eyes.' At that time Radhika adopted a sulky mood and became somewhat angry. She thus left the rasa dance in front of all the other gopis, and Krsna followed Her.
"Krsna was thinking, 'If Radhika is not here, there can be no rasa. There can be no meaning to the Rasa. I am performing rasa-lila onlyfor Radhika. She is My half, My whole, My guru, and My servant; She is everything to Me. She is my life and soul. In vasanti-rasa, Krsna declared this openly."
Mahaprabhu then said, "Oh, this is good!" and He questioned further, "I want to know about krsna-tattva, radha-tattva, prema-tattva, and rasa-tattva from you." When Raya Ramananda began to deeply describe these topics, however, Mahaprabhu stopped him and said, "Don’t say anymore. These subject matters are so elevated that there is no one in this world qualified to hear them. If you continue to speak about them, I will at once enter the mood of Krsna and I will have to give up this form of Sacinandana Gaurahari." Raya Ramananda then stopped speaking.
For us, today is the observance of the anniversary celebration of that very same vasanti-rasa, and for Krsna this rasa is going on eternally. All of His pastimes are eternally manifest in Goloka Vrndavana, and He also displays them throughout innumerable universes as He appears in one universe after another. Here in vasanti-rasa, Krsna declared openly, "My super-most beloved is Srimati Radhika." There is no difference between Radhika and Krsna. Krsna manifested Radhika from His left side. If we can make Radhika happy, then Krsna will be happy and He will be controlled quite easily; and thisis the purpose of our observance of vasanti-rasa.
fields of yellow mustard flowers growing
Local tradition:
http://indiafairs.dgreetin
Celebrated on the onset of spring, it marks the beginning of new life with yellow mustard flowers starting to bloom and nature displaying her majestic best. Thus the colour of the festival is yellow and women can be seen dotted in saffron dresses. The puja on this day is devoted to Saraswati and people pray for wisdom and understanding. There are several ways in which puja is conducted on this day. In Bengal, the place where the statue of Saraswati is kept is decorated with a rangoli. The design of a fish is considered auspicious. Family members bathe early in the morning and dress in whit or yellow coloured clothes. Then they gather around the idol, where the priest commences the puja.
Aarti is taken of the idol and the flame is passed arounfd the devotees to warm there hands and touch there foreheads. Children place their books at the goddesses feet. No books our touched that day, signifying that the books are being blessed by the goddess. In Rajsthan also the puja is conducted in a very colourful manner. The youngest girl of the house present sets the stage for the puja by putting a teeka on everyone's forehead. This is followed by the devotees sprinkling water, aipun and roli on the diety. The puja ends with the lady of the house giving a few bers, some sangaris and a laddoo and a paan to everyone present. Not only is the celebration of Basant, a Hindu festival, some sections of the Muslims also celebrate the advent of this colourful season There is an interesting story associated with it. The celebration of the Basant or spring season can be traced back to the Chisthi Sufis, as early as the twelfth century. The legend goes that 12th Century Chishti Saint Nizamuddin Aulia of Delhi was once so grieved because of the passing away of his young nephew Taqiuddin Nooh, that he withdrew himself completely from the world for a couple of months either locked inside his room or sitting near his nephew s grave. His close friend, the famous court poet Amir Khusro could no longer bear to see his mater being saddened like this and so started to think of ways to brighten him up. One day Khusro met a few women on the road who were dressed up beautifully, singing and carrying colorful flowers.
Upon Khusro's inquiry as to why they appeared to be cheerful and brightly dressed, the women told him that they were celebrating Basant Panchami, and were taking the offering of Basant to their god. Khusro found this very fascinating, and smiling he said, "well, my god needs an offering of Basant too". Immediately, he dressed himself up like those women, took some mustard flowers and singing the same songs, started walking towards the graveyard where his pir would be sitting alone.
[ Source :http://www.salagram.net ]
Escrito hace aproximadamente una semana
Perfil de Mukesh K
This ghat is situated between Rädhä-Kunda and Syäma-Kunda. The two kunds meet under this platform. Sangama means “meeting”. This is the Yogapitha of the eternal pastimes of the Divine Couple Sri Rädhä-Krishna. Vaisñavas first bathe in Rädhä-Kunda and then in Syäma-Kunda. It is said that there was an old tamäla tree here that disclosed to one devotee that it was Agastya Rishi.
Fotos de Mukesh K Agrawal - Shri Vraj Dham Darshan Part- 1
Sangama-Ghat
This ghat is situated between Rädhä-Kunda and Syäma-Kunda. The two kunds meet under this platform. Sangama means “meeting”. This is the Yogapitha of the eternal pastimes of the Divine Couple Sri Rädhä-Krishna. Vaisñavas first bathe in Rädhä-Kunda and then in Syäma-Kunda. It is said that there was an old tamäla tree here that disclosed to one devotee that it was Agastya Rishi.
Sri Mädhavendra Puri’s sitting-place
Sri Vallabhäcärya’s sitting-place
Nearby Vallabha ghat which is situated west of Tamäla-talä on the southern bank of Syäma-kunda. Sri Vallabhäcärya sat in the shade of a choharä tree here with his associates and glorified both kunds. He remained here for some time and bathed at this ghät daily. He would also speak on Srimad-Bhägavatam here.
Map of Shri Radha Kunda and Shri Shyam Kunda
The seven Mahädevas acting as area-protectors (ksetra-päls) of Shri Rädhä-Kunda.
Giriräja-Govardhana is situated some fourteen miles west of Mathurä. Shri Krishna protected Vraja by holding the enormous Govardhana Hill on the little finger of His left hand for seven days, thus shattering the pride of Indra. Giriräja has descended from Shri Krihsn's transcendental abode Goloka-Vrindävana to Vraja on this Earth planet. He came with secluded bowers, caves, pure lakes and ponds, and various minerals, like red ochre (gairika), that are useful in the service of the Divine Couple Sri Rädhä-Krishna.
Giriräja-Govardhana is non-different from Krishn in tattva, yet he is considered to be hari-däsa-varya, the best among all the servants of Hari. The gopis spoke of him as follows: “O my friend, this Giriräja is the topmost among Sri Hari’s servants and is absorbed in supreme bliss, being always touched by Sri Balaräma’s and Sri Krishn’s lotus feet. Giriräja serves and satisfies Sri Krishn, Balaräma, the cowherd boys and the cows by providing them with water from his pure lakes and ponds, with lush grass, fruits, roots and various minerals like gairika.
Shri Giriraja Govardhana is situated some fourteen miles west of Mathurä. Shri Krishna protected Vraja by holding the enormous Govardhana Hill on the little finger of His left hand for seven days, thus shattering the pride of Indra. Giriräja has descended from Shri Krihsn's transcendental abode Goloka-Vrindävana to Vraja on this Earth planet. He came with secluded bowers, caves, pure lakes and ponds, and various minerals, like red ochre (gairika), that are useful in the service of the Divine Couple Sri Rädhä-Krishna.
Giriräja-Govardhana is non-different from Krishn in tattva, yet he is considered to be hari-däsa-varya, the best among all the servants of Hari. The gopis spoke of him as follows: “O my friend, this Giriräja is the topmost among Sri Hari’s servants and is absorbed in supreme bliss, being always touched by Sri Balaräma’s and Sri Krishn’s lotus feet. Giriräja serves and satisfies Sri Krishn, Balaräma, the cowherd boys and the cows by providing them with water from his pure lakes and ponds, with lush grass, fruits, roots and various minerals like gairika.
Página PRINCIPAL
OBRAS y AUTORES CLÁSICOS
Agradecimientos
Cuadro General
Disculpen las Molestias
(1) Kundeswar Mahädeva on the south-western side of Sri Rädhä Kunda
(2) Mahädeva in the west of the village, north of Sivakhora
(3) Mahädeva in the temple of Shri Rädhä-Rama ji.
(4) Mahädeva on the northern side of Shri Syäma-Kunda
(5) Bankhandi Mahädeva on the south-eastern side of Sri Syämakunda
(6)Mahimesvara Mahädeva near Mälyahärini-Kunda.
(7)Mahädeva in the western part of Vallabhäcärya’s baithaka.
(2) Mahädeva in the west of the village, north of Sivakhora
(3) Mahädeva in the temple of Shri Rädhä-Rama ji.
(4) Mahädeva on the northern side of Shri Syäma-Kunda
(5) Bankhandi Mahädeva on the south-eastern side of Sri Syämakunda
(6)Mahimesvara Mahädeva near Mälyahärini-Kunda.
(7)Mahädeva in the western part of Vallabhäcärya’s baithaka.
Giriräja-Govardhana is situated some fourteen miles west of Mathurä. Shri Krishna protected Vraja by holding the enormous Govardhana Hill on the little finger of His left hand for seven days, thus shattering the pride of Indra. Giriräja has descended from Shri Krihsn's transcendental abode Goloka-Vrindävana to Vraja on this Earth planet. He came with secluded bowers, caves, pure lakes and ponds, and various minerals, like red ochre (gairika), that are useful in the service of the Divine Couple Sri Rädhä-Krishna.
Giriräja-Govardhana is non-different from Krishn in tattva, yet he is considered to be hari-däsa-varya, the best among all the servants of Hari. The gopis spoke of him as follows: “O my friend, this Giriräja is the topmost among Sri Hari’s servants and is absorbed in supreme bliss, being always touched by Sri Balaräma’s and Sri Krishn’s lotus feet. Giriräja serves and satisfies Sri Krishn, Balaräma, the cowherd boys and the cows by providing them with water from his pure lakes and ponds, with lush grass, fruits, roots and various minerals like gairika.
Shri Giriraja Govardhana is situated some fourteen miles west of Mathurä. Shri Krishna protected Vraja by holding the enormous Govardhana Hill on the little finger of His left hand for seven days, thus shattering the pride of Indra. Giriräja has descended from Shri Krihsn's transcendental abode Goloka-Vrindävana to Vraja on this Earth planet. He came with secluded bowers, caves, pure lakes and ponds, and various minerals, like red ochre (gairika), that are useful in the service of the Divine Couple Sri Rädhä-Krishna.
Giriräja-Govardhana is non-different from Krishn in tattva, yet he is considered to be hari-däsa-varya, the best among all the servants of Hari. The gopis spoke of him as follows: “O my friend, this Giriräja is the topmost among Sri Hari’s servants and is absorbed in supreme bliss, being always touched by Sri Balaräma’s and Sri Krishn’s lotus feet. Giriräja serves and satisfies Sri Krishn, Balaräma, the cowherd boys and the cows by providing them with water from his pure lakes and ponds, with lush grass, fruits, roots and various minerals like gairika.
A otras 10 personas más les gusta esto.
Deena Bandhu Das
Putting of sweet rice is not done on Vasanta Rasa, but rather Saradiya Rasayatra at the beginning of Kartika.
Ashok Lav
thanks for sharing Sri Krishna Vasant Rasa Yatra, full of bhakti-bhaav and details of Vasant!
Raggoo Avirbhav Ashv
_/\_
haribol
haribol
Nimai Charan Das-Neeraj Wadehra
Pranams. Thanks for the post Anuradha!
Olga Neagu
wonderful pastimes rasa-lila!Radhe!Radhe!I saw in a Temple here this painting ,great like the entire wall...Hare Krishna!
Doris Villafane
Thank you very much ...PRECIOSO..no need words just ANANDA...!!!!!!!!!!!!!!!!!!!!!!!!!!!!..Jay dear Anu:)))....!!!!
31 de marzo a las 10:01 ·
En esta nota
Notas de Anuradha Bhattacharya
Página PRINCIPAL
OBRAS y AUTORES CLÁSICOS
Agradecimientos
Cuadro General
Disculpen las Molestias
| Conceptos Hinduistas (1428)SC |
|---|
Category:Hindu (mythology) (3256)SC | Category:Hindu mythology (3270)SC | Categoría:Mitología hindú (3288)SC (indice) | Categoría:Mitología hindú (videos) (3289)SC | Conceptos Hinduista (A - G) SK y SC (videos) (3294)SC Aa-Anc · Aga - Ahy · Ai - Akshay · Akshe - Amshum · Ana - Ancie · Ang - Asvayu · Ata - Az · Baa-Baz · Be-Bhak · Bhal-Bu · C · Daa-Daz · De · Dha-Dry · Du-Dy · E · F · Gaa-Gayu · Ge-Gy · Ha-He · Hi-Hy · I · J · K · Ka - Kam · Kan - Khatu · Ki - Ko · Kr - Ku · L · M · N · O · P · R · S · Saa-San · Sap-Shy · Si-Sy · Ta - Te · U · V · Ve-Vy · Y · Z |
| Conceptos Hinduistas (2919)SK | (2592)SK |
|---|
Aa-Ag · Ah-Am · Ana-Anc · And-Anu · Ap-Ar · As-Ax · Ay-Az · Baa-Baq · Bar-Baz · Be-Bhak · Bhal-Bhy · Bo-Bu · Bra · Brh-Bry · Bu-Bz · Caa-Caq · Car-Cay · Ce-Cha · Che-Chi · Cho-Chu · Ci-Cn · Co-Cy · Daa-Dan · Dar-Day · De · Dha-Dny · Do-Dy · Ea-Eo · Ep-Ez · Faa-Fy · Gaa-Gaq · Gar-Gaz · Ge-Gn · Go · Gra-Gy · Haa-Haq · Har-Haz · He-Hindk · Hindu-Histo · Ho-Hy · Ia-Iq · Ir-Is · It-Iy · Jaa-Jaq · Jar-Jay · Je-Jn · Jo-Jy · Kaa-Kaq · Kar-Kaz · Ke-Kh · Ko · Kr · Ku - Kz · Laa-Laq · Lar-Lay · Le-Ln · Lo-Ly · Maa-Mag · Mah · Mai-Maj · Mak-Maq · Mar-Maz · Mb-Mn · Mo-Mz · Naa-Naq · Nar-Naz · Nb-Nn · No-Nz · Oa-Oz · Paa-Paq · Par-Paz · Pe-Ph · Po-Py · Raa-Raq · Rar-Raz · Re-Rn · Ro-Ry · Saa-Sam · San-Sar · Sas-Sg · Sha-Shy · Sia-Sil · Sim-Sn · So - Sq · Sr - St · Su-Sz · Taa-Taq · Tar-Tay · Te-Tn · To-Ty · Ua-Uq · Ur-Us · Vaa-Vaq · Var-Vaz · Ve · Vi-Vn · Vo-Vy · Waa-Wi · Wo-Wy · Yaa-Yav · Ye-Yiy · Yo-Yu · Zaa-Zy |
Sri Garga-Samhita | Oraciones Selectas al Señor Supremo | Devotees Vaishnavas | Dandavat pranams - All glories to Srila Prabhupada | Hari Katha | Santos Católicos | El Mundo del ANTIGUO EGIPTO II | El Antiguo Egipto I | Archivo Cervantes | Sivananda Yoga | Neale Donald Walsch | SWAMIS
No hay comentarios:
Publicar un comentario