martes, 13 de abril de 2010


Contenido - Contents

Fotos de Bhaktin Nina - Jay JayAnanda!!!

Perfil de Bhaktin

Perhaps the most defining characteristic of Jayananda was that he never criticized anyone. Even if a devotee did something that warranted criticism, he would usually not say anything, or else make the mistake appear as something perfectly natural. He never spoke harsh words or chastised anybody. Sometimes devotees would come to him with expansive ideas of how to spread Krishna consciousness. Jayananda would encourage these ideas, however extraordinary. At the same time he was not a fool. He could always pick up the right man for the job.
Añadida el 09 de junio

In the Nectar of Instruction (Verse 5), Srila Rupa Goswami says, 'one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.' Jayananda could not even bear to hear the criticism of another devotee. If such a thing were happening he would simply leave the room. These are the characteristics of an uttama-adhikari, one who has reached the highest level of perfection in his sadhana bhakti.
Añadida el 09 de junio

Del álbum:
Jay JayAnanda!!! de Bhaktin Nina

Del álbum:
Jay JayAnanda!!! de Bhaktin Nina

Del álbum:
Jay JayAnanda!!! de Bhaktin Nina

Del álbum:
Jay JayAnanda!!! de Bhaktin Nina

Fotos de Gauranga Sundara Das

Gauranga Sundara Das

Añadida el 22 de noviembre de 2009

Añadida el 05 de noviembre de 2007 ·

Contenido - Contents

Kama, Kamadeva

Kama: (sáns. vaiëòava). 1) disfrute material o deseo de gratificar los sentidos burdos. En terminos de desarrollo de conciencia, se considera el primero y más bajo de los cuatro purusarthas u objetivos humanos. Los que no tienen más deseos que la satisfacción de los sentidos burdos aspiran a este placer. Los animales no conocen otra cosa aparte de esto. Las personas en las cuales la propensión animal carece de restricciones están guiadas por estos deseos. Como no tienen más objetivo que el disfrute sensual burdo, su purusartha se conoce como kama. (Ver tambien artha, dharma y moksa). 2) lujuria material, el deseo de complacer los sentidos propios. Esto está en oposición directa con prema, que es el deseo de complacer los sentidos de Ärî Kèëòa. 3) la naturaleza del amor de las gopis por Kèëòa. Aunque el prema de las gopis es completamente puro y carece del más mínimo rastro de egoísmo, a veces se habla de el como kama porque kama quiere decir el deseo desenfrenado de felicidad. En el caso del kama material, ese deseo se dirige hacia uno mismo, pero en el caso del kama de las gopis se dirige hacia Kèëòa. Su deseo de complacer a Kèëòa es tan intenso que no está limitado por ninguna restricción. Por lo tanto, este deseo no restringido, que es la naturaleza del prema, se conoce adecuadamente como kama (ver kama-rupa y sambandha-rupa).

Contenido - Contents

Kama, Kamadeva: (sáns. hindú). The god of love; Eros, Cupid. In the Rigveda (x 19) desire is said to have been the first movement that arose in the One after it had come into life through the power of fervor or abstraction "Desire first arose in It, which was the primal germ of mind; (and which) sages, searching with their intellect have discovered in their heart to be the bond which connects entity with nonentity "It is well known," Muir observed, "that Greek mythology connected Eros, the god of love, with the creation of the universe somewhat in the same way." This Kama or desire, not of sexual enjoyment, but of good in general, is celebrated in a curious hymn of the Atharvaveda, which exalts Kama into a supreme God and Creator.

Kama was born the first. Him neither gods, nor fathers, nor men have equalled. Thou art superior to these and for ever great. In another part of the same Veda, Kama appears to be first desire, then the power which gratifies the desire. Kama is also in the same Veda often identified with Agni, and when distinguished from each other, Kama may be looked upon as a superior form of the other deity." According to the Taittiriya Brahmana, he is the son of Dharma, the god of justice, by Shraddha, the goddess of faith; but according to the Harivansha he is son of Lakshmi, Another account represents him as springing from the heart of Brahma. A fourth view is that he was born from water, wherefore he is called Iraja, "the water-born;" a fifth is that he is Atmabhu, "self-existent," and therefore he is called, like other of the gods, Aja, "unborn," or Ananyaja, "born of no other." In the Puranas his wife is Rati (coitus) or Reva, the goddess of desire. He inspired Shiva with amorous thoughts of Parvati while he was engaged in penitential devotion, and for this offence the angry god reduced him to ashes by fire from his central eye. Shiva afterwards relented and allowed Kama to be born again as Pradyumna, son of Kèëòa and Rukmini or Maya, "delusion." He has a son named Aniruddha, and a daughter, Trisha. He is lord of the Apsarasas or heavenly nymphs. He is armed with a bow and arrows: the bow is of sugar-cane, the bowstring a line of bees, and each arrow is tipped with a distinct power. He is usually represented as a handsome youth riding on a parrot and attended by nymphs, one of whom bears his banner displaying the Makara, or a fish on a red ground. The mysterious origin of Kama and the universal operation of the passion he inspires have accumulated upon him a great variety of names and epithets. Among his names are Ishma, Kanjana and Kinkira, Mada, Rama or Ramana, and Smara. As produced in the mind or heart he is Bhavaja and Manoja. As Pradyumna, son of Kèëòa, he is Karshni, and as son of Lakshmi he is Mayi or Mayasuta and Ärînandana. As reduced to ashes by Shiva he is Ananga, "the bodiless." He is Abhirupa, "the beautiful"; Darpaka and Dipaka, the "inflamer"; Gadayitnu, Gridhu, and Gritsa, "lustful or sharp"; Kamana and Kharu "desirous"; Kandarpa, "the inflamer of Brahma"; Kantu, "the happy,"

Kalakeli, "the gay or wanton"; Mara, "destroyer"; Mayi, "deluder"; Madhudipa, "the lamp of honey" or "the lamp of spring"; Muhira, "the bewilderer"; Murmura, "the crackling fire"; Ragavrinta, "the stalk of passion"; Rupastra, "the weapon of beauty"; Ratanaricha, "the voluptuary"; Shamantaka, "destroyer of peace"; Sansaraguru, "teacher of the world"; Smara, "remembrance"; Ärîngarayoni, "source of love"; Titha, "fire"; Vama, "the handsome." From his bow and arrows he is called Kusumayudha, "armed with flowers"; Pushpadhanus, "whose bow is flowers"; and Pushpashara, "whose arrows are flowers." From his banner he is known as Makaraketu; and from the flower he carries in his hand he is Pushpaketana. 2. The object of desire. An ancient Rishi's name. 3. In the Atharvaveda, the name of the supreme God and Creator. 4. Viëòu's 297 th name as listed in the Viëòu Sahasranama.

Contenido - Contents

ISKCON desire tree - Sri Krishna Kathamrita - Bindu 111


ISKCON desire tree

This ebook is compiled by ISKCON desire tree for the pleasure of Srila Prabhupada and the devotee vaishnava community. Media - ebooks derived from vedic or hindu teachings. For morevisit

ISKCON desire tree - Sri Krishna Kathamrita - Bindu 111

ISKCON desire tree published this 04 / 27 / 2009

ISKCON desire tree - Sri Krishna Kathamrita - Bindu 111

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