martes, 31 de agosto de 2010

Durvasa Muni y Ambarisa Maharaja



Contenido - Contents




Rohan Shanti Shukla - Braj Dham Vrindavan Holi Mahotsav




The Lord's Weapons Belong to His Svarupa


Aakhand Naam kirtan At Shri Nitayanand Kutir.
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so sweet
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Punish, Pawan Dada and Doctor Babu ji
Personas etiquetadas en esta foto: Punish Sharma
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who???????
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Section 60
The Lord's Weapons Belong to His Svarupa.


Only with this intent did Viçvarüpa say (S.B.6.8.32,33):


"Those transcendentalists who have realized that the Lord exists everywhere understand that He is free from all material variety, yet by His own potency He holds energy in the form of ornaments, weapons, and so on. May that Lord Hari, who is proven to be so and who is eternal, all-knowing, encompassing, and all-existing protect us with His various forms."


Ekätmyanubhävänäm means those whose minds are fixed on His transcendental form. Vikalpa-rahitaù means experienced only in the Supreme blissful transcendental feature. But the original personality of Godhead, whose form is endowed with wonderful potencies, appears by His mercy as the possessor of His energy in the form of ornaments, weapons, and so on for those who worship Him as their Lord.


By the authority of the experience of learned devotees meaning if their experience is true, then may the Lord protect us with His wonderful forms characterized with these ornaments, weapons, and so on.


Therefore in the Viñëudharma Puräëa, Bali Mahäräja states in the cakra-stava prayer, "The best of the Yogis cannot delineate His form..." and thereafter, "O King, the daitya then saw the whole universe consisting of bhu, bhuvar, and so on n the navel of the revolving disc (cakra)."


In the ninth canto, Çré Ambariña also prayed in the same manner to disc of the Lord. Lingani in 6.8.32 means ensigns like Garuòa on the flag. By this it should be understood that when statements describe unexpected appearances of weapons and so on, they are just like the appearance of the Lord.


In this regard, the following statement is also helpful (S.B.3.28.28), "The Kaustubha gem, the representation of all pure living beings, decorates the neck of the Lord." Even though the statement (12.11.10), "On the pretext of wearing the Kaustubha gem, Lord Aja upholds the living entities," is made in regard to the Viräö form, for worship, it should be understood in reference to the direct form of the Lord, because this statement is made considering the two forms as non different. Similarly, the Viñëu Puräëa states (1.11.68):


"Lord Hari upholds the living entities of this world who are free from and unaffected by the modes of nature and pure, in the shape of the Kaustubha gem."


PURPORT


After explaining that the Lord's body is part of His svarüpa and thus non-different from Him, Çréla Jéva Gosvämé begins explaining that even the Lord's dress and weapons are part of His innate nature. Our own experience is that dress and ornaments do not belong to the body. A change in one's dress and ornaments does not effect a change in the person. Since no one is born wearing dress and ornaments it means these things are extraneous; they are not part of the body.


Such is not the case with the Lord. Although Kåñëa's ornaments and dress are put on His body, they also belong to His innate nature, just like His body. There is no difference between either the Lord, His body, His dress, nor His ornaments (S.B. 10.3.9). In the previous Text it was explained that when Lord Kåñëa appeared as Viñëu before Vasudeva and Devaké in Kaàsa's prison, He was bedecked with His famous ornaments and yellow dress. Süta Gosvämé therefore described Him as adbhut bälaka, a wonderful baby. NO baby takes birth with dress and ornaments on his body. Similarly, when the Lord appeared to Aditi and Kaçyapa Muni, He had His weapons and ornaments. Later He turned Himself into a dwarf boy. (S.B. 8.18.12):


"The Lord appeared in His original form, with ornaments and weapons in His hands. Although this ever-existing form is not visible in the material world, He nonetheless appeared in this form. Then, in the presence of His father and mother, He assumed the form of Vämana, a brähmaëa-dwarf, a brahmacäré, just like a theatrical actor."


The two verses at the beginning of this anuccheda are by Viçvarüpa and are part of the Näräyaëa shield. Viçvarüpa was the son of Tvañtä and the officiating priest of the demigods after Båhaspati left, being insulted by Indra. Viçvarüpa prays to the Lord who is holding weapons, and wearing ornaments and insignia made from His internal energy. The term svamäyä is used to indicate that He holds the weapons and wears the ornaments out of His mercy. The word mäyä here means mercy.


Çrépada Vijayadhvaja Tértha gives the following quote from the småti çästra to show that the weapons and ornaments of the Lord are His svarüpa çakti:


"The Supreme unborn Lord Viñëu exists in the form of His energies as ornaments, cakra, and flag." In this verse the ornaments also indicate His dress and other weapons.


For this reason the Lord's ornaments and weapons are also worshipable by the devotees. Viçvarüpa offers prayers to them (S.B. 6.8.24):

"O club in the hand of the Supreme Personality of Godhead, you produce sparks of fire as powerful as thunderbolts, and you are extremely dear to the Lord. I am also His servant. Therefore kindly help me pound to pieces the evil living beings known as Kusmandas, Vainayakas, Yaksas, Raksasas, Bhutas and Grahas. Please pulverize them."


When Durväsä Muni created a witch to attack the great devotee, King Ambaréña, Sudarsana Cakra came to his rescue. Durväsä ran all over the universe to seek shelter but no one could help him, not even Brahmä. Finally, he went to Lord Viñëu who advised him to beg Ambaréña's forgiveness. Ambaréña Maharaja then requested the Lord's cakra to spare Durväsä Muni. Form these prayers it is evident that the cakra is as powerful as the Lord (S.B. 9.5.3,5,6):


"Maharaja Ambarisa said: O Sudarsana cakra, you are fire, you are the most powerful sun, and you are the moon, the master of all luminaries. You are water, earth and sky, you are the air, you are the five sense objects (sound, touch, form, taste and smell), and you are the senses also."


"O Sudarsana wheel, you are religion, you are truth, you are encouraging statements, you are sacrifice, and you are the enjoyer of the fruits of sacrifice. You are the maintainer of the entire universe, and you are the supreme transcendental prowess in the hands of the Supreme Personality of Godhead. You are the original vision of the Lord, and therefore you are known as Sudarsana. Everything has been created by your activities, and therefore you are all-pervading."


Ambaréña Mahäräja offers prayers to Sudarçana Cakra just as he would to the Supreme Lord because He is the energy of the Lord. An object of worship cannot be imaginary or material. The weapons of the Lord can appear in the same way the Lord does as was seen when Sudarçana came to protect Ambriña Maharäja. When Lord Kåñëa prepared to disappear form the world, His weapon left for Vaikunöha before Him. This was seen by Däruka, His driver. (S.B. 11.30.45):


"All the divine weapons of Viñëu rose up and followed the chariot. Lord Janärdana then spoke to His chariot driver, who was most astonished to see this."


Thus it is seen that the weapons of the Lord are conscious and transcendental like the Lord. Sometimes they appear with the Lord and sometimes appear independently, just like the Lord's associates. In Section Ten it mentioned that the Lord's associates are transcendental. The Lord's weapons and ornaments are also His associates and are thus transcendental and belong to His internal energy.


Fuentes - Fonts



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ScaGoudy
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FOLIO 4.2
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indevr20.ttf - 53 KB








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