Fotos de Anuradha Bhattacharya
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Añadida el 02 de enero
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The Garuda Purana and the Bhagavata Purana both mention twenty-two, with a proviso in the latter, that the incarnations of Vishnu are many; the Matsya Purana, on the other hand, refers to twelve incarnations. However, it is generally accepted that there are ten incarnations of Vishnu. Of these ten universally accepted Avatars, nine are said to have manifested themselves (each at a different time and era) while the tenth is yet to appear in this world. Each manifestation has a related legend which essentially demonstrates the restoration of righteousness and Dharma in the world, through the divine intervention of Vishnu.
In Treta Yuga The two incarnations are:
Vishnu resides in Vaikuntha (the abode of gods) and his vehicle is Garuda, a giant winged eagle with a human-shaped figure and a beaked nose. Vishnu is depicted as a dark (a dark blue color analogous to the color of the infinite sky) majestic kinglike figure with four hands bearing, respectively, a conch shell (shankha), a discus or a spinning wheel (chakra), a club or mace (gada) and a lotus flower (padma).
The shankha, held in the upper left hand, represents the primeval sound of the five elements – air, water, fire, earth and sky – the building blocks of creation. The chakra, held in the upper right hand, called the ‘Sudarshan chakra’ is the celestial disc of the sun for dispelling darkness and restoring peace on earth; derived from the Sanskrit words ‘su’ meaning ‘good’ and ‘darshan’ meaning vision, it symbolizes a weapon for overcoming one’s mind-set and ego to be able to visualize the eternal truth. The gada, held in the lower left hand, is called the ‘Kaumodaki’ and signifies the God’s absolute prowess to destroy evil, while the padma, in the lower right hand, symbolizes purity, truth (satya) and knowledge (gyan); the building blocks of the rules of conduct (dharma).
The Garuda Purana and the Bhagavata Purana both mention twenty-two, with a proviso in the latter, that the incarnations of Vishnu are many; the Matsya Purana, on the other hand, refers to twelve incarnations. However, it is generally accepted that there are ten incarnations of Vishnu. Of these ten universally accepted Avatars, nine are said to have manifested themselves (each at a different time and era) while the tenth is yet to appear in this world. Each manifestation has a related legend which essentially demonstrates the restoration of righteousness and Dharma in the world, through the divine intervention of Vishnu. In Satya yugaThe Five incarnations are:
1. MATSYA (Fish) Avatar: (Satya Yuga). During the deluge before the latest re-creation of the universe, the four Vedas (the holy scriptures) which were required by Brahma for the re-creation, were drowned deep in the waters. Vishnu took the form of a fish to retrieve the sacred scriptures. Another legend has it that Vishnu in his Matsya Avatar instructed Manu (the progenitor of mankind in each creation) to build a huge boat and gather samples of all species in it. The Matsya then pulled the ark to safety through the deluge and floods to enable Brahma to start the work of re-creation.
2. KACHYUP or KURMA (Tortoise) Avatar: (Satya Yuga). The gods (Devas), suddenly lost their immortality due to the curse of a sage, soon after the new creation of the universe. Afraid of the Asuras (Demons), they turned for help to Vishnu who advised them to churn the ocean to obtain Amrita (Ambrosia), which would restore their power. The churning had to be done with the Mandara Mountain as the churning stick. Vishnu then assumed the form of a Kachyup (tortoise) to hold up the mountain on his back to enable the churning to be done. The help of Vishnu in restoration of immortality of the Devas is another example of the upholding of the dominance of Dharma.
3. VARAHA (Boar) Avatar: (Satya Yuga). The earth (prithvi or goddess Bhudevi) was swamped deep under the cosmic ocean at the end of the deluge before the re-creation of the present universe. At this time, Hiranyaksha, an Asura (demon) who had attained extraordinary powers through penance, was wreaking havoc among the Devas (gods). On the request of Brahma, who needed the earth for his work of recreation, and of the Devas, who needed succor from Hiranyaksha, Vishnu assumed the form of a Varaha (boar). He carried the earth from the bottom of the ocean on his tusks in this Avatar; also slaying the rampaging Asura in the process.
4. NARASIMHA (half-man half-lion) Avatar: (Satya Yuga). Hiranyakashipu, a demon king and a tyrant, had through severe penance, obtained a boon from Brahma that no natural-born man or animal could kill him; nor could he be killed in heaven or earth, by any weapon, either during day or night. He started considering himself as the supreme God and banned the worship of gods; even trying to kill his own son Prahlada, who was a Vishnu devotee. Vishnu assumed the form of Narasimha (neither man nor animal); emerged from a pillar (not natural born); during evening (neither day nor night); laid the demon-king across his thighs (neither heaven nor earth) and tore his entrails out with bare claws (no weapon).
5. VAMANA (Dwarf) Avatar: (Treta Yuga). The legend associated with this Avatar has it that the valorous demon- king Bali, a descendant of Hiranyakashipu, empowered by severe penance, defeated Indra, the king of the Devas and conquered the whole world. Fearing that he would overcome all three worlds ( Swarga, Marta and Patala or heaven, earth and the nether worlds), the Devas appealed to Vishnu. Taking birth in a Brahmin family and growing up to be a dwarf, Vishnu approached Bali for alms when the latter was performing a religious sacrifice. Bali, in an expansive mood promised him whatever he wanted – which was as much land as he could cover in three strides. Vishnu then covered heaven and earth in two strides to emancipate the Devas and banished Bali to the nether world.
Lugar: Sri Mayapur Dham
6. PARASHURAM Avatar: (end of Satya Yuga or in the Treta Yuga as per different scholars). Vishnu took birth as a Brahman (priest) in this Avatar to free the Brahmans from the depredations of the Kshatriyas (warrior caste) who had become arrogant oppressors of the Brahmans. His name derives from the axe-like weapon (Parsu) he carried - a gift from Shiva. He annihilated the Kshatriyas in battles twenty-one times. Parashuram and Rama, the seventh Avatar, are generally depicted as living at the same time even though the former is said to have appeared in this world before Rama.
7. RAMA Avatar: (Treta Yuga). Vishnu, in this Avatar, incarnates himself as Rama, the Kshatriya king central to the Ramayana epic. By far one of the most popular heroes (along with Krishna) of Hindu mythology, Rama exemplifies the ideal, son, king, father and man. The legend, on the one hand, is a romantic exploit of good triumphing over evil (the slaying of Ravana, the demon-king, by Rama). On another plane, it is a complex dissertation on love, war, brotherhood, fidelity, societal customs and traditions etc.
Lord Ramachandra's life come from the Ramayana, one of the two great epics of India. Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. Rama is the husband of Sita, whom Hindus consider to be an avatar of Lakshmi and the embodiment of perfect womanhood.
Rama's life and journey is one of perfect adherence to dharma despite harsh tests of life and time. He is pictured as the ideal man and the perfect human. For the sake of his father's honour, Rama abandons his claim to Kosala's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana, being unable to live without Rama, decide to join him, and all three spend the fourteen years in exile together. This leads to the kidnapping of Sita by Ravana, the Rakshasa (Asura) monarch of Lanka. After a long and arduous search that tests his personal strength and virtue, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya (the capital of his kingdom) and eventually becomes emperor, after which he reigns for eleven thousand years – an era of perfect happiness, peace, prosperity and justice known as Rama Rajya.
by HDG Srila A.C. Bhaktivedanta Swami Prabhupada.
Krishna Steals the Garments of the Unmarried Gopis
Text 21
tas tathavanata drishtva
bhagavan devaki-sutah
vasamsi tabhyah prayacchat
karunas tena toshitah
TRANSLATION
dridham pralabdhas trapaya ca hapitah
prastobhitah kridana-vac ca karitah
vastrani caivapahritany athapy amum
ta nabhyasuyan priya-sanga-nirvritah
TRANSLATION
Srila Prabhupada comments, “This attitude of the gopis is described by Lord Caitanya Mahaprabhu when he prays, ‘My dear Lord Krishna, You may embrace Me or trample Me under Your feet, or You may make Me brokenhearted by never being present before Me. Whatever You like, You can do, because You have complete freedom to act. But in spite of all of Your dealings, You are My Lord eternally, and I have no other worshipable object.’ This is the attitude of the gopis toward Krishna.”
paridhaya sva-vasamsi
preshtha-sangama-sajjitah
grihita-citta no celus
tasmin lajjayitekshanah
TRANSLATION
By association with their beloved Krishna, the gopis had become more attached to Him than ever. Just as Krishna had stolen their clothes, He had also stolen their minds and their love. The gopis interpreted the whole incident as proof that Krishna was also attached to them. Otherwise, why would He have gone to the trouble of playing with them in this way? Because they thought that Krishna was now attached to them, they glanced at Him with shyness, and being stunned by the rising of their ecstatic love, they could not move from where they stood. Krishna had overcome their shyness and forced them to come out of the water naked, but now, having dressed properly, they again became shy in His presence. In fact, this incident increased their humbleness before Krishna. They did not want Krishna to see them staring at Him, but they cautiously took the opportunity to glance
[ Source : http://vrindavana.wordpres
Radhamati is the greatest devotee and the greatest lover of Krishna..and as krishna had spoken in Gita that everything greatest in every field is me (krishna)...then Radha is krishna himself...there can never be anything greater then krishna...even the greatest devotee can never be anything different from him..they are not two different...radhe radhe !!
tasam vijnaya bhagavan
sva-pada-sparsa-kamyaya
dhrita-vratanam sankalpam
aha damodaro ‘balah
TRANSLATION
sankalpo viditah sadhvyo
bhavatinam mad-arcanam
mayanumoditah so ‘sau
satyo bhavitum arhati
TRANSLATION
Just as Krishna is free of all impure desire, so are the gopis. Their attempt to gain Krishna as their husband was therefore motivated not by a desire for personal sense gratification but by their overwhelming desire to serve Krishna and to please Him. Because of their intense love, the gopis did not see Krishna as God but rather as the most wonderful boy in all creation, and being beautiful young girls, they desired only to please Him by loving service. Lord Krishna understood the pure desire of the gopis and was thus satisfied. The Lord could certainly not be satisfied by ordinary lust, but He was moved by the intense loving devotion of the cowherd girls of Vrindavana.
na mayy avesita-dhiyam
kamah kamaya kalpate
bharjita kvathita dhanah
prayo bijaya nesate
TRANSLATION
The words mayy avesita-dhiyam are very significant here. Unless one has achieved an advanced degree of devotion, one cannot fix the mind and intelligence on Krishna, since Krishna is pure spiritual existence. Self-realization is a state not of desirelessness but rather of purified desire, wherein one desires only the pleasure of Lord Krishna. The gopis were certainly attracted to Krishna in a mood of conjugal love, and yet, having fixed their minds and indeed their entire existence completely on Krishna, their conjugal desire could never manifest as material lust; rather, it became the most exalted form of love of Godhead ever seen within the universe.
yatabala vrajam siddha
mayema ramsyatha kshapah
yad uddisya vratam idam
cerur aryarcanam satih
TRANSLATION
[ Source : http://vrindavana.wordpres
Notas de Anuradha Bhattacharya
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