lunes, 5 de diciembre de 2011

Notas variadas de Pushkaraksha Das III



His

Grace

Pushkaraksha

Das

CONTENT - CONTENIDO


  1. Becoming a vaishnava and benefitting both one's ancesters and descendants...
  2. Srila Prabhupada: preacher of raganuga bhakti
  3. Kunthi Sthuthi
  4. Kunti Stuti कुंती स्तुति
  5. Prayers of Queen Kunti
  6. Prayers of Queen Kunti

Pushkaraksha Das


  1. "A Life Of Purity" de Pushkaraksha Das - jueves 20 de octubre de 2011
  2. Notas variadas de Pushkaraksha Das - martes 11 de octubre de 2011
  3. Notas variadas de Pushkaraksha Das II - lunes 5 de diciembre de 2011


Becoming a vaishnava and benefitting both one's ancesters and descendants...

de Pushkaraksha Das, el Martes, 27 de septiembre de 2011 a las 6:48

Pushkaraksha Das

" Sri Caitanya Mahaprabhu showed this by His example when He went to Gaya to offer oblations to His forefathers. Even today there is a Visnu temple in Gaya where such oblations are offered at the lotus feet of Lord Visnu. There have been cases where one's father or mother took the body of a ghost at death, and after oblations were offered at the lotus feet of Lord Visnu at Gaya, the father or mother was delivered. However, anyone who becomes a Vaisnava offers oblations to Visnu at every moment, and thus his forefathers are automatically delivered. If one son in the family becomes a Vaisnava, he can deliver fourteen generations of ancestors and fourteen generations of yet unborn descendants. This is confirmed in the Srimad-Bhagavatam." (Bhaktivedanta Swami, Caitanya caritamrita, Madhya 5.11)

Srila Prabhupada: preacher of raganuga bhakti

de Pushkaraksha Das, el Martes, 20 de septiembre de 2011 a las 9:36

The following is a class on the Srimad Bhagavatam 1st canto 2nd chapter text number 8 given by his divine grace AC BhaktiVedanta Swami Prabhupad recorded on the sixth of September 1972 in New Vrindavan, West Virginia: 

 

Om namo bhagavate Vasudevaya

Pradyumna Prabhu does the Sanskrit iteration. 

 

Prabhupad says: "That's all, so dharmah svanusthitah pumsa, in the human society there is always some kinds of religious institution; that is called Dharma faith.

 

Real dharma means that I have already explained occupational duty, constitutional duty that is called dharma functional duty. So, real dharma, real religion is to become servant of or to render service to god that is real religion, but we have manufactured so many religions, different society, different circumstances, different country; therefore it is advised here that you may execute any kind of religious faith, but the result should be perfect. You can say "I'm very perfectly executing the ritualistic ceremonies and the tenors described in my scripture bible, or Veda, or Koran that's very good, but what is the result? 

 

The result is that you must develop or increase your tendency to hear about god, but if you are ultimate truth is impersonal; mostly they consider "god has no form" then if god has no form then what will you hear about him simply formless formless. How long you can go on like this god is form less if god is form less then your idea of hearing about him is finished, because formless there is nothing- activities, but actually god is not formless. 

 

Several times I have explained gods has got his form he's person he has got his activities; therefore in the Bhagavad gita it is said "Janma Karma ajyopisum abi atma ----opisam" although he is aja nobody has to die aja. Aja means birth nobody takes birth either the living entity or god na jayate na mriyate. In the Bhagavd gita it is said that the living entity is, we are all living entity, is na jayate they donot take birth neither do they die "na jayate na mriyate va kada cit" at any time then what is this death and birth? The death and birth is simply change of the body the subtle body and the gross body just like every night you die, the gross body remains inactive on the bed and the subtle body takes me away I dream, I go in the dream land, I go to some friend, I'm talking to some body, I'm working in a different way that is our daily experience. 

 

This means that we have got two kinds of body one body is this gross body and the other body is subtle body. Made of mind intelligence and ego, so foolish persons they don?t see the subtle body, but the subtle body is there every one will accept "I'm working with my mind intelligence and ego" everyone knows. So, although we cannot see the subtle body it is there so death means this gross body this over coat is left I'm carried away by the subtle body and I enter into another body or gross body so practically this is called death cause we have no vision of the subtle body how the soul is being transferred, transmigrating from one gross body to another gross body. Keeping the subtle body intact and the subtle body is given up when one is liberated and at that time he goes when he's liberated free from the subtle body. 

 

Also at that time he's promoted to the spiritual kingdom in spiritual body; therefore while living in this grossbody we have to educate our subtle body in such a way that it becomes spiritualized. Completely the subtle body is mind intelligence and ego, so if you think of Krishna in the mind always and if we work intelligently for Krishna that is mind and intelligence and if we change our false ego, ego means I am so I am at the present moment thinking "I'm American I'm Indian I'm white I'm black like that I'm human being I'm animal cat or dog" so many things I am this I am has to be changed; I am eternal servant of Krishna. In this way if you educate or transfer the activities of the subtle body mind intelligence and ego then at the time of death you will give up the subtle body the material subtle body mind, intelligence, and ego and by your spiritual body you will go back to home back to godhead. 

 

This is called Krishna Consciousness movement! Gross body automatically we give up now we should practice to give up this subtle body. To give up this subtle body one has to develop love for god, prema and the process is how to give up this subtle body adau sraddha first of all sraddha. Sraddha means a faith or some respect actually it means respect just like you have come here out of faith and respect. You hear their talking about god, "there is temple of god let us go there" this is faith and respect adau sraddha this is the beginning.

 

Now, after coming here when you hear about god, because our only business is: you don't talk here politics or sociology or anything that comes automatically as subordinate things. But, our business is to talk about god so those who talk about god they are called saintly persons. 

 

There are two kinds of man in this world materialistic person and transcendentalist or man interested in spiritualism, so those who are interested in spiritual life they talk of self realization and those who are materialistic person they also talk, they talk about this body how to keep this body nicely. Their are politics, sociology, welfare activities, so many things all concerning to the body. So, there are many talks just like in the news paper in your country especially bunch of news paper, so many talks advertisement fashion this news that news full of, so the materialistic person they read the newspaper, but we read srimad bhagavata that is the difference. We are also reading they are also reading so ninam santi sahasra so tab byani rajendra ninam sant sahasra sukadeva goswami said pariksit maharaj my dear king: there are many hundreds and thousands of topics for the materialistic person, sahasra sahasrah means thousands and that is fact. 

 

So many novels, so many fictions, so many so called philosophy, news paper, cinema paper, this paper that papaer. So many sahasra so tab byani rajendra ninam santi sahasratah apasyatam-atma tattvam grihesu griha-medhinam apasyatam-atma tattvam, because they donot know they have no information of the soul. Their talking about this body or some times about this mind philosophical speculation, concoction one philosophy is theorizing something another philosopher is theorizing something.

 

Lots of literature all nonsense because it is mental speculation. "I speculate in one way you speculate in another way you refute me I refute you". So therefore, these talks of the body and talks of the mind there are varieties ninam sant sahasra apasyatam atma tattvam why they are engaged in so many talks because they donot know apsyatam they have no vision of the soul. atma tattva grihesu griha medhi na grihamedhi those interested simply to maintain this body they are called griha medhi, generally. Athiest class they have no interseest in god. The athiest class long long ago thousands of years ago there was athiest. Also because, there are two classes of men always within this world, athiest and thiest asur and deva devata.

 

Not, that athiest class men had developed at the present moment it maybe the number has increased but athiest class of man was long ago. There was also charva muni he was also called muni, muni means mental speculator or thoughtful. So this charvat muni he also presented his philosophy atheism reenam kritva kritam pravet javed jive sukham jivet- "so long you live you live very joyfully by enjoying your senses" this is atheistic principle and in India the sense enjoyment principle is based on ghee clarified butter; because if they get they prepare so many nice preperations you have also learned how to do it, but in India there are varieties people. Sometimes go to India in Delhi there are shops many varieties of food stuffs all from grains and fruits that?s all grains fruits ghee sugar and salt varieties hundreds, so eating, sleeping the basic principle is eating sleeping, mating. So, charvar muni says that live very joyfully and eat very nicely enjoy your senses finish your life that is atheism apasyatam atma they have no vision there is soul. The soul is transmigrating there are 8,400,000 species of body and you are transmigrating one to another in this way. They don?t care for it, even if he's informed that if you are acting like this you are going to be a tree next life "o it doesn't matter let me enjoy"

 

They say frankly "if I become tree what is the harm I shall forget". People have become so rubbish they have lost their self-interest. Just like if you say to a child that you are always playing, you are not going to school, you are not becoming educated, you will suffer in your future, you will have no position in this society, but he will say I don?t care. He may say that, but the risk is there. Similarly, the modern human being you inform him about the transmigration of the soul and by his activities he supposed to become next life very low grade animal: aquatics, reptiles.

 

So, if they?re informed they don?t care that is not very good intelligence. This is a fact! Just like in my this life I can experience each stage of my life, I have my passed present and future you are all young boys you had your passed as a child as boy now your young and your future is also there as old as I have become old. So, in any stage of life there is past present and future, so why not I'm old man and when I should die why is there no future, there must be future. I had my past and I'm at present and there must be future also the future is that I must get another body that maybe of animal, or trees, or demigod or god. That is stated in the bhagavad gita janti deva britha devam prithin janti prithah you can prepare yourself for the next body. So, ultimate goal is to get a body in the kingdom of god that is san siddhim paramapita that is highest perfection. You can get a body next as a human being in rich man's family, or as a king, or as a leader, or as a cat, as a dog, as a tree that will depend on your work; similarly, you can get your next body as associates of god that is stated that you can have mad jyaji mopi nad those who are my devotees they come to me Krishna says, and what is the benefit of going to Krishna mam upeta kaunteya dukalayam asa sitam na pabanti if somebody comes to me then he does not get anymore this material body. 

 

To come to this material world what is the harm if I come to the material world dukalayam susatriyam this material world is full of miseries and that also temporary even if I accept that I shall adjust my miserable condition of life, but still nature will not allow you to live there. You may think that we are Americans we have got enough money vast land resources I shall live as American, you can live as Americans for lets say fifty years, you will not be aloud to live as American or as Indian, this or that even as Brahma you will not be allowed. Brahma has got his one day millions of years he will also not be allowed, the ant will not be allowed, the cat will not be allowed, an ant will not be allowed, the man will not be allowed the demi god will not be allowed, to live forever. Hyranya kasipu tried to live forever he underwent sever penances to become immortal, it was not possible of course the lunatic scientists says that by scientific advancement we shall become immortal they are lunatic. It is not possible because in the passed there is no such incidents, so in the presence there is no such incidence, so how can you expect in the future such incidents? That is not possible, therefore; intelligent person they should try to get ultimate transmigration ultimate transmigration, means go back home back to godhead that should be the actual aim of life. That is first class intelligent, but they donot know; therefore we are trying to render our humble service to the human society to give this information. That you are trying for so many things for becoming happy but instead of being happy you are becoming hippie, so please take this Krishna consciousness and actually you will be happy that is our mission that is our mission.

 

Therefore, the bhagavata says the civilized human being(those who got some religious principle)church religious institution " that you're executing your religious principle very nicely that's alright, but if you do not develop the propensity for hearing about god, just like we have got this temple we are worshipping Radha Krishna deity it's alright, but side by side we MUST develop to hear about Krishna. Otherwise, it will be finished after a few days sravanam, kirtanam, as soon as there will be no interests for hearing about god all these churches and temples and mosks will be finished. 

 

In the Christian world that is happening, not only Christian in other also. They are selling churches nobody is going to church because simply officially going on Sunday without any enlightenment, without any understanding about god.

 

How long will it be prolonged? It cannot be prolonged people will be disinterested and they will not go. Actually, it is happening there are so many churches nobody is going.

 

In London I have seen in your country also there are so many churches vacant, we have purchased so many churches. Los Angeles we have purchased that church, when it was running as church it was deserted since we have taken that, every night, every day hundreds of people are gathering like this because there are words of Krishna and people are hearing about Krishna visaksena katha sriya so you can have your churches Temple or Mosque, but if you donot develop your tendency to hear about god then it will not be successful.

 

sravamayih kevalam dharmasan sritam pumsan dharma visvaksena katha sriya (sorry if the sanskrit incomplete it was uttered so rapidly)by going daily to the temple or to the church or to the mosque or anywhere any religious building or institution if you DO NOT DEVOLOP your propensity to hear about god then you have wasted your time.

 

Going and coming it is simply labor so that is the test; therefore either in temple, or in church, or mosque there must be regular recitation on the talks of god, otherwise people will lose interest and the temples and churches have to be closed.

 

So, that talks of god is here in Krishna consciousness, because our god is not impersonal void no he's the supreme person Krishna you can see personally how he's standing, how he's enjoying with his eternal consort lover Srimati Radharani here is god actually god is not engaged in punishing somebody.

 

Original god is engaged in enjoying with his eternal consort Srimati Radharani, Srimati Radharani is enchanting Krishna and Krishna is enchanting Radharani this is the buisness of god.

 

due lage ua hari in the Caitanya Caritamrta it is said that when Krishna comes before Radharani she becomes so much engladened by seeing the beauty of Krishna that she becomes more beautiful and as soon as Radharani becomes more beautiful Krishna becomes enchanted and he becomes more beautiful, so unlimitedly there is competition of becoming more beautiful. du he lage hurai that is this statement competition because in the spiritual world everything is unlimited so unlimitedly both of them are becoming beautiful and both of them are enjoying unlimitedly this is Krishna conscious. So, similarly if we develop our propensity to hear about god and his activities with his cow heard boy friend with his girl friends the gopis with his mother with his father with his teacher so many. Every thing is imitation perverted reflection here. Also we have got those relationships, relationships between father and son relationships between conjugal lovers the boy and the girl, relationships between friend and friend, relationships between master and servant everything is here also.

 

But, because they are material they donot stand "I'm servant of somebody if he does not pay me salary I give up his service I'm friend of somebody if my intention is not fulfilled then I give up that friendship my love with a boy or girl is there but as soon as discrepancy there is divorce" so here everything is perverted so many faulty ideas, but this very thing is there in the kingdom of god. In relationship with god Krishna and there everything is eternal by becoming servant of god you eternally enjoy him as master, by becoming a friend of god, you enjoy eternal friendship, by becoming father or mother of god you enjoy the parental affection between father and son, and by becoming lover of god you become eternally happy. So, unless you hear about these things then how you can be intensified to go to god? Just like when I hear about something some country this country is like this, such and such happiness and such and such enjoyment, then we think of making a tourist lease to go there; therefore to go back to home back to godhead unless we hear about him how you can be inclined; therefore god comes Krishna comes he manifests his pastimes in Vrindavan. 

 

How he's dealing with friends servants mother father lover so that we maybe inclined to go back to home back to godhead this is gods mercy; therefore executing religious principles means the result must be to develop our propensity to hear about god not parye da gatim this rati rati means just like rati is called sexual appetite. The goswamis they have described rati how rati is explained jugatana jatah juno just like young boy and young girl they meet together immediately their sex impulse becomes agitated it hasn't got to be taught to them naturally if he want to talk or she wants to talk so this is called rati spontaneous attraction this is called. It has not to be taught spontaneous, so as soon as there is spontaneous attraction to hear about god. That means that you're attaining perfection in religion so if you are going on as a ethnic program to the church to the temple to the math but there's no spontaneous attraction for hearing about god then it is simply labor simply a waste of time, that's all. That is explained here: 1.2.8 so to come this platform of spontaneous attraction you have to execute some other formulas. Was, is that that as you are coming here with some faith or respect here is a temple you should come regularly why adau sraddha tato sadhu sanga if you come regularly then these boys and girls who are engaged in the worship of Krishna or who are developing the life of devotee practicing under the direction of a spiritual master they are called sadhu.

 

Sadhu means those who are acting very pious. So, those who are acting for Krishna they are automatically pious because god is pure and those who are acting for god they are pious. Each and every activity in this temple are pious activity; therefore they are pious adau sraddh tato sadhu sanga and as soon as you associate with the pious devotees naturally there will be inclination to act like them why not act like them.

 

Actually, that is happening they are dressing like this, they are keeping there body like this, they are chanting Hare Krishna Mantra, in the back they are worshipping, they are reading why not become like them? So, adau sraddha first with respectful tendency to come in the center then to make association with them and the next stage is to become like them then he approaches the spiritual master "kindly initiate me" bhajana kriya and as soon as you take to this bhajana kriya to devotional service anartha nvriti syat anartha some unwanted things which you have practiced what is that illicit sex, or if you want sex why don?t you marry and live respectfully, husband and wife. Why illicit sex? This is unwanted, but you are practicing, but if you become devotee you can give up this nonsense practice illicit sex, meateating. Why meat eating? We have got so many nice preparations sandesh, rasagual, hallavah puri, ruci why shall I eat these nasty things rotten it is slaughtered and kept for three thousand years in the refrigerator (devotees laugh) and that rotten thing is taken and eaten. So, why should we take that? Why smoking this nonsense? It is stated in every cigarette box it is injurious to health or something like that was is that warning? But, still they are eating that poison they are drinking so these are anarthas unwanted, things by bad association we are a habituated to this nonsense practice but, if you become devotee and render service to Krishna under the direction of your spiritual master these things will automatically vanquish anartha nvrirti syat tato nistha then your faith becomes firm tato nistha tato ruci tata asakti, asakti spontaneous attraction.

 

Religious principle means you have to execute the preliminary formulas, but the ultimate end will be you will have spontaneous attraction for hearing about god or Krishna that is wanted. If that thing is not done then you're simply wasting time by going to church or temple or mosque or any nonsense nas ravhe navahi kevaklla 1-2 simply waste of time. So, don't become a saw bottle of religious matters actually try to understand what is religion, what is god, and make your life successful.

 

Thank you very much.

Kunthi Sthuthi

de Pushkaraksha Das, el Domingo, 18 de septiembre de 2011 a las 9:47

Kunthi Sthuthi

Translated by P. R. Ramachander

[At the end of the Maha Bharatha War between Kauravas and Pandavas, when the entire Kaurava army has perished, Aswathama the son of Guru Drona sent the Brahmastra to kill all the Pandavas. In return Arjuna also sent another Brahmasthra. Lord Krishana made Arjuna to take the shiro rathna (Gem on the head) of Aswathama and asked Aswathama to aim his asthra at the unborn child of Abhimanyu. Lord Krishna then entered the womb of the wife of Abhimanyu and saves her child. Thus the clan of Pandavas is saved. At this juncture, Kunthi the mother of the Pandavas addresses this prayer to Lord Krishna. This occurs in the 8th chapter of the first Skanda of Bhagwatha Purana. It is interesting to note that Kunthi is the sister of Vasudeva the father of Krishna and was earlier given in adoption to king Kunthi Bhoja by Surasena, the father of Vasudeva. Thus she was the maternal aunt of Lord Krishna. 

 

1. Namasthe purusham thwadhyameeswaram prakruthe param, 

Alakshyam sarva bhoothanaam anthar baihiravasthitham.

 

I salute the Lord Vishnu, the primeval God and the divine Nature, 

Who is invisible to all beings, though he is inside and outside all of them.

 

2. Mayaa ja vanikacchanna majnadhoksham avyayam, 

Na lakshyase mooda drusaa nato natyadharo Yadhaa.

 

He is covered by the curtain of illusion and is invisible and imperishable, 

And not felt by the foolish humans and is like an actor dressed for playing the part.

 

3,.Thadha parama hamsaanaam muni nama malathmanaam, 

Bhakthi yoga vidharatha, kadham pasyema hi sthriya.

 

How can you be perceived by ladies, as you appear only for great sages, 

And philosophers who can recognize the soul and also to experts in the path of devotion.

 

4. Krishnaya Vasudevaya, Devaki nandhanaya cha, 

Nanda gopa kumaraya, govindaaya namo nama

 

Salutations and salutations to Krishna, son of Vasudeva and Devaki, 

Who is the son of Nandagopa and Lord of all beings.

 

5. Nama Pankhaja nabhaya, nama Panjkaja maline, 

Nama Pankaja nethraya, namathe pankajangraye.

 

Salutations to him who has a lotus on his navel

Who wears a lotus wreath, who has eyes like a lotus, 

And who has soft feet like that of a lotus flower.

 

6. Yadha hrishikesa, khalena Devaki kamsena rudhathichiram sucharpitha, 

Viomochithaham cha sahathmaja Vibho thwayaiva nadhena muhurvipadganath.

 

You are the Lord of the senses, 

Who freed Devaki from sorrow, 

As she was imprisoned by the envious Kamsa, 

And Oh Lord you have also repeatedly helped my children, 

From various constant and serious groups of threats.

 

7. Vishan mahagnai purushaa dadarsanadha sad sabhaaya, vana vasa kruchratha, 

Mrudhe, mrudhe aneka maha radhasthratho drounyasthrathaschasma hare abhisakshitha.

 

You saved us from poison, great fire, 

Look of evil people, from assembly of the wicked, 

From perils of dangerous forest life, 

From very many great arrows from great warriors, 

In the war and now from the arrow of Aswathama, the son of Drona.

 

8. Vipadha santhu nasashwathathra thathra jagat guro, 

Bhavatho darsanam yathsyadha punarbhava darsanam.

 

Oh teacher of the universe, let these calamities occur frequently, 

For we are blessed with meeting with you which eliminates the sorrows, 

Of this life with its ever occurring cycles of births and deaths.

 

9. Janmai aiswarya srutha sri bhiredhamana madha pumaan, 

Naivaar hathyabhidhaathum vai thwama kinchana gocharam.

 

Those gentleman intoxicated by wealth, fame, education and beauty, 

Will not be ever in a position to even utter your name, 

For you being approachable only by those who have nothing of their own.

 

10. Namo akinchana vithaya, nivrutha guna vruthaye, 

Aathmaramaya santhaya kaivalya pathaye nama.

 

Salutations to the god who is the wealth of those who do not have anything, 

Who is beyond the three characters of Saintly, regal and base, 

Who delights with himself, who is peace and the path to salvation.

 

11. Manye thwaam kaala meesana manadhi nidhanam vibhum, 

Samam charantham sarvathra bhoothanaam yanmidha kali.

 

I believe that you are the" time", the great God who does not have any end or beginning, 

Who travels equally in all the beings who appear to differ among themselves.

 

12. Na vdhe kaschidbhagawasi keershitham thweha manasya nrunaam vidambanam, 

Na yasya kaschid dayitho asthi karhichid dweshyascha yasmin vishamaamathirnrunaam.

 

No one ever understands what is in your mind, 

When you are acting like a human being, 

You are not close or far off from any one, 

And it is people who think that you are biased.

 

13. Janma karma cha viswathman, na kasya karthur aathmana, 

Thiryang nrushishu yaadhaa sa thadathyantha vidambanam.

 

Oh soul of the universe, you are completely devoid of birth and soul, 

And your birth among small creatures, men, sages and aquatic creatures is your pastime.

 

14. Gopyaa dhadhe thwayi kruthadai dhama thavaadhya they dasasru kalilanjanaa sambhramaksham, 

Vakram neeneeya bhaya bhavanaaya sdhithasya saa maam vimohayathi bheerapi yaddbhethi.

 

When you broke the pot of curd and offended your foster mother, 

And when she took the rope to tie you, since you were naughty, 

You stood full of fear, bent face, collyrium flowing due to your tears

And with your eyes rolling in confusion and this filled me with wonder, 

Because when even fear was afraid of you, how can you be afraid of some one.

 

15. Kechid dahurajam jaatham punya slokasya keerthaye, 

Yadho priuasyanvavaye malayasyeva chandanam.

 

Some say that though you do not have birth, 

You were born in the clan of the famous and great Yadhu, 

In order to add to his fame like the sandalwood tree, 

Which is born in the Malaya mountains to enhance the glory of the mountain.

 

16. Apare vasudevasya devakyaam yachitho abhyagaath, 

Ajasthwamasya kshemaya vadhaya cha suradwishaam.

 

Others say that though you are birth less, 

You were born to Vasudeva and Devaki, 

As an answer to their prayer and for, 

Killing of all the enemies of Devas.

 

17. Bharava thaaranayanye bhuvo naava ivodhadhou, 

Seedhanthyaa bhoori bharena jatho hyatha bhuvathithaa.

 

Other say that you appeared like a boat in a great sea, 

To take away the burden of earth, which appeared sinking, 

As an answer to the prayers of Lord Brahma.

 

18. Bhave asmin kilasya maana nama vidhyaa kama karmabhi, 

Sravana smanaarhani karishyannathi kechane.

 

Some people tell that you have descended on earth, 

To do acts fit to be heard or dealt with, 

Even by those who are being tormented in this world, 

Of ignorance, desire and selfish acts.

 

19. Sruvanthi, gayanthi grunanthyabhhekshnasa smaranthi nandanthi thavehitham janaa, 

Tha yeva pasyanth yachirena thavakam bhava pravahoparam padaambhujam.

 

The people who are partial to you listen, 

Sing, repeat to others and meditate, 

And would alone soon see your lotus like feet 

That would end waves of life of birth and death.

 

20. Apyadhya nasthwam swakruthehitha prabho jihaasasi swith suhrudho anujeevina, 

Yeshaam na chanyathbhavatha padambujath paraayanam rajasu yojithaamhasaam.

 

Oh Lord, you always had our interest in mind, 

And today you are going away from us, 

And we your friends do not have any other protection, 

Other than, Your lotus like feet 

And we have made enemies of other kings, 

By inflicting lot of suffering on them by this war.

 

21. Ke vayam namaroopabhyaam yadhubhi saha pandava, 

Bhavatho adarashanam yarhi hrishi kaanas mivesithu.

 

When your name and form are not with Yadhus and Pandavas, 

They all would become like the body without the soul.

 

22. Neyam shobhishyathe thathra yadhe dhanam gadha dhara, 

Thwad padai rangitha bhathi swa lakshana vilakshithai.

 

Oh Lord with the mace, this earth will not shine the as it does now, 

As it would not be adorned by your feet and would not have great symbols.

 

23. Ime jana padhaa svruddhaa supa koushaadhi virudha, 

Vanadhri nadhy dhan vantho hyedhanthe thava veekshithai.

 

This territory with its forests, hills, ripe crops and vegetation, 

Will flourish only when they receive your benign glances.

 

24. Adha Vishwesa vishwathman Viswamoorthe swakeshu may, 

Sneha pasam imam chindhi drudam pandushu Vrushneshu.

 

So Lord of the universe, soul of the universe, personification of the universe, 

Please cut off the strong bondage that I have to the clan of Pandu and Vrushni.

 

25. Twayi may ananya vishayaa mathir madhupathe asakruth, 

Rathi mudhwahatha dhaddhaa gadgai vouga mudhanwathi.

 

Oh Lord of honey, let my mind not go to any other aspects other than you, 

And let it be flowing towards you like the Ganges flows towards the sea.

 

26. Sri Krishna, Krisha sakha vrushnyrusha bhava nidhrug rajaanvyam sadha hanaa napa varga veerya, 

Govnda godwija surarthi haravathara yogeswarakhila guro Bhagavan namasthe.

 

Oh Lord Krishna, friend of Arjuna, greatest in the clan of Vrushni, 

You are the fire that which burns the princes who harm this earth, 

Oh Govinda, who has taken birth to relieve the distress of all cows, 

All Brahmins and all gods, I salute you Oh teacher, Oh God.

Kunti Stuti कुंती स्तुति

de Pushkaraksha Das, el Domingo, 18 de septiembre de 2011 a las 9:41

श्रीमद्भागवतपुराण कुंती कृत श्रीकृष्ण स्तुति

कुन्त्युवाच:

Kunti said:

 

नमस्ये पुरुषं त्वद्यमीश्वरं प्रकृते: परम् ।

अलक्ष्यं सर्वभूतानामन्तर्बहिरवास्थितम् ॥१॥

My obeisances unto You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without.

 

मायाजवनिकाच्छन्नमज्ञाधोक्षमव्ययम् ।

न लक्ष्यसे मूढदृशा नटो नाटयधरो यथा ॥२॥

Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player.

 

तथा परमहंसानां मुनीनाममलात्मनाम् ।

भक्तियोगविधानार्थं कथं पश्येम हि स्त्रिय: ॥३॥

You appear for the sake of the advanced transcendentalists and philosophers who can discriminate between spirit and matter, in order to execute the science that unites them in devotion. But how must we, the women, then exercize respect for You?

 

कृष्णाय वासुदेवाय देवकीनन्दनाय च ।

नन्दगोपकुमाराय गोविन्दाय नमो नम: ॥४॥

Therefore I offer You my respectful obeisances, You the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, the One of Nanda and the cowherd men of Vrindâvana.

 

नम: पङ्कजनाभाय नम: पङ्कजमालिने ।

नम: पङ्कजनेत्राय नमस्ते पङ्कजाङ्घ्रये ॥५॥

My respects for You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotusflowers.

 

यथा हृषीकेश खलेन देवकी कंसेने रुद्धातिचिरं शुचार्पिता ।

विमोचिताहं च सहात्मजा विभो त्वयैव नाथेन मुहुर्विपद्गणात् ॥६॥

You are the master of the senses and have released the distressed Devakî [mother of Krishna] from being imprisoned for so long by the envious [uncle] King Kamsa. And o Lordship, You have protected me and my children against a constant threat.

 

विषान्महाग्ने: पुरुषाददर्शनादसत्सभाया वनवासकृच्छ्रत: ।

मृधे मृधे sनेकमहारथास्त्रतो द्रौण्यस्त्रतश्चास्म हरे sभिसक्षिता: ॥७॥

Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona.

 

विपद: सन्तु ता: शश्वत्तत्र तत्र जगद्गुरो ।

भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥८॥

I wish we would have more of those calamities, o Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death.

 

जन्मैश्वर्यश्रितश्रीभिरेधमानमद: पुमान् ।

नैवार्हत्यभिधातुं वै त्वामकिञ्चनगोचरम् ॥९॥

The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute.

 

नमो sकिञ्चनवित्ताय निवृत्तगुणवृत्तये ।

आत्मारामाय शान्ताय कैवल्यपतये नम: ॥१०॥

All honor to You, the wealth of the ones living in poverty, who transcendental to the emotions one has with the material modes, are the One selfcontented and most gentle; all my respect for You who are the master of beatitude.

 

मन्ये त्वां कालमीशानमनादिनिधनं विभुम् ।

समं चरन्तं सर्वत्र भूतानां यन्मिथ: कलि: ॥११॥

I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other.

 

न वदे कश्चद्भगवंश्चिकीर्षितं तवेहमानस्य नृणां विडम्बनम् ।

न यस्य कश्चिद्दयितो sस्ति कहिर्चिद् द्वष्यश्च यस्मिन्विषमा मतिर्नृणाम् ॥१२॥

O Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one.

 

जन्म कर्म च विश्वात्मन्नकस्याकर्तुरात्मन: ।

तिर्यङ्नृषिषु याद: स तदत्यन्तविडम्बनम् ॥१३॥

O Soul of the Universe, with Your vital energy taking birth although You are unborn and acting although You are inactive, You manifesting Yourself with the animals, the human beings, the wise and the aquatics, are veritably bewildering.

 

गोप्याददे त्वयि कृतागसि दाम तावद्या ते दशाश्रुकलिलाञ्जनासम्भ्रमाक्षम् ।

वक्रं निनीय भयभावनया स्थितस्य सा मां विमोहयति भीरपि यद्बभेति ॥१४॥

It is bewildering for me to see that at the time the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear in person.

 

केचिदाहुरजं जातं पुण्यश्लोकस्य कीर्तये ।

यदो: प्रियस्यान्ववाये मलयस्येव चन्दनम् ॥१५॥

Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu.

 

अपरे वसुदेवस्य देवक्यां याचितो sभ्यगात् ।

अजस्त्वमस्य क्षेमाय वधाय च सुरद्विषाम् ॥१८॥

Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and for the demise of the ones envious with the godly.

 

भारावतारणायान्ये भुवो नाव इवोदधौ ।

सीदन्त्या भूरिभारेण जातो ह्यात्मभुवार्थित: ॥१९॥

Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ.

 

भवे sस्मिन्क्लिश्यमानानामविद्याकामकर्मभि: ।

श्रवणस्मणार्हाणि करिष्यन्नति केचने ॥२०॥

And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You.

 

शृण्वन्ति गायन्ति गृणन्त्यभीक्ष्णश: स्मरन्ति नन्दन्ति तवेहितं जना: ।

त एव पश्यन्त्यचिरेण तावकं भवप्रवाहोपरमं पदाम्बुजम् ॥२१॥

Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end.

 

अप्यद्य नस्त्वं स्वकृतेहित प्रभो जिहाससि स्वित्सुहृदो sनुजीविन: ।

येषां न चान्यद्भवत: पदाम्बुजात्परायणं राजसु योजितांहसाम् ॥२२॥

O Lord, with all that You did for us, You, today going to the kings engaged in enmity, are leaving us behind. Us, Your intimate friends living by Your mercy alone in dependence on Your lotus feet.

 

के वयं नामरूपाभ्यां यदुभि: सह पाण्डवा: ।

भवतो sदर्शनं यर्हि हृषीकाणामिवेशितु: ॥२३॥

We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left.

 

नेयं शोभिष्यते तत्र यथेदानीं गदाधर ।

त्वत्पदैरङ्किता भाति स्वलक्षणविलक्षितै: ॥२४॥

The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints.

 

इमे जनपदा: स्वृद्धा: सुपक्वौषधिवीरुध: ।

वनाद्रिनद्युदन्वन्तो ह्येधन्ते तव वीक्षितै: ॥२५॥

All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas.

 

अथ विश्वेश विश्वात्मन्विश्वमूर्ते स्वकेषु मे ।

स्नेहपाशमिमं छिन्धि दृढं पाण्डुषु वृष्णषु ॥२६॥

Therefore, o Lord of the Universe, o Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis.

 

त्वयि मे sनन्यविष्या मतिर्मधुपते sसकृत् ।

रतिमुद्वहतादद्धा गङ्गेवौघमुदन्वति ॥२७॥

Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea.

 

श्रीकृष्ण कृष्णसख वृष्ण्यृषभावनिध्रुग्राजन्यवंशदहनानपवर्गवीर्य ।

गोविन्द गोद्विजसुरार्तिहरावतार योगेश्वराखिलगुरो भगवन्नमस्ते ॥२८॥

O Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, o Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances.

॥ इति श्रीकुन्ति कृत श्रीकृष्ण स्तुति: सम्पूर्णम्

Prayers of Queen Kunti

de Pushkaraksha Das, el Domingo, 18 de septiembre de 2011 a las 9:20

Srimad Bhagavatam

SB 1.8.1: Suta Gosvami said: Thereafter the Pandavas, desiring to deliver water to the dead relatives who had desired it, went to the Ganges with Draupadi. The ladies walked in front.

SB 1.8.2: Having lamented over them and sufficiently offered Ganges water, they bathed in the Ganges, whose water is sanctified due to being mixed with the dust of the lotus feet of the Lord.

SB 1.8.3: There sat the King of the Kurus, Maharaja Yudhisthira, along with his younger brothers and Dhrtarastra, Gandhari,Kunti and Draupadi, all overwhelmed with grief. Lord Krsna was also there.

SB 1.8.4: Citing the stringent laws of the Almighty and their reactions upon living beings, Lord Sri Krsna and the munis began to pacify those who were shocked and affected.

SB 1.8.5: The clever Duryodhana and his party cunningly usurped the kingdom of Yudhisthira, who had no enemy. By the grace of the Lord, the recovery was executed, and the unscrupulous kings who joined with Duryodhana were killed by Him. Others also died, their duration of life having decreased for their rough handling of the hair of Queen Draupadi.

SB 1.8.6: Lord Sri Krsna caused three well-performed Asvamedha-yajnas [horse sacrifices] to be conducted by MaharajaYudhisthira and thus caused his virtuous fame to be glorified in all directions, like that of Indra, who had performed one hundred such sacrifices.

SB 1.8.7: Lord Sri Krsna then prepared for His departure. He invited the sons of Pandu, after having been worshiped by the brahmanas, headed by Srila Vyasadeva. The Lord also reciprocated greetings.

SB 1.8.8: As soon as He seated Himself on the chariot to start for Dvaraka, He saw Uttara hurrying toward Him in fear.

SB 1.8.9: Uttara said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality.

SB 1.8.10: O my Lord, You are all-powerful. A fiery iron arrow is coming towards me fast. My Lord, let it burn me personally, if You so desire, but please do not let it burn and abort my embryo. Please do me this favor, my Lord.

SB 1.8.11: Suta Gosvami said: Having patiently heard her words, Lord Sri Krsna, who is always very affectionate to His devotees, could at once understand that Asvatthama, the son of Dronacarya, had thrown the brahmastra to finish the last life in the Pandava family.

SB 1.8.12: O foremost among the great thinkers [munis] [Saunaka], seeing the glaring brahmastra proceeding towards them, the Pandavas took up their five respective weapons.

SB 1.8.13: The almighty Personality of Godhead, Sri Krsna, having observed that a great danger was befalling His unalloyed devotees, who were fully surrendered souls, at once took up His Sudarsana disc to protect them.

SB 1.8.14: The Lord of supreme mysticism, Sri Krsna, resides within everyone's heart as the Paramatma. As such, just to protect the progeny of the Kuru dynasty, He covered the embryo of Uttara by His personal energy.

SB 1.8.15: O Saunaka, although the supreme brahmastra weapon released by Asvatthama was irresistible and without check or counteraction, it was neutralized and foiled when confronted by the strength of Visnu [Lord Krsna].

SB 1.8.16: O brahmanas, do not think this to be especially wonderful in the activities of the mysterious and infallible Personality of Godhead. By His own transcendental energy, He maintains and annihilates all material things, although He Himself is unborn.

SB 1.8.17: Thus saved from the radiation of the brahmastra, Kunti, the chaste devotee of the Lord, and her five sons andDraupadi addressed Lord Krsna as He started for home.

SB 1.8.18: Srimati Kunti said: O Krsna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.

SB 1.8.19: Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.

SB 1.8.20: You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?

SB 1.8.21: Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure ofDevaki, the boy of Nanda and the other cowherd men of Vrndavana, and the enlivener of the cows and the senses.

SB 1.8.22: My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.

SB 1.8.23: O Hrsikesa, master of the senses and Lord of lords, You have released Your mother, Devaki, who was long imprisoned and distressed by the envious King Kamsa, and me and my children from a series of constant dangers.

SB 1.8.24: My dear Krsna, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Asvatthama.

SB 1.8.25: I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

SB 1.8.26: My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.

SB 1.8.27: My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the monists.

SB 1.8.28: My Lord, I consider Your Lordship to be eternal time, the supreme controller, without beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to everyone. The dissensions between living beings are due to social intercourse.

SB 1.8.29: O Lord, no one can understand Your transcendental pastimes, which appear to be human and are so misleading. You have no specific object of favor, nor do You have any object of envy. People only imagine that You are partial.

SB 1.8.30: Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongst animals, men, sages and aquatics. Verily, this is bewildering.

SB 1.8.31: My dear Krsna, Yasoda took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me.

SB 1.8.32: Some say that the Unborn is born for the glorification of pious kings, and others say that He is born to please KingYadu, one of Your dearest devotees. You appear in his family as sandalwood appears in the Malaya hills.

SB 1.8.33: Others say that since both Vasudeva and Devaki prayed for You, You have taken Your birth as their son. Undoubtedly You are unborn, yet You take Your birth for their welfare and to kill those who are envious of the demigods.

SB 1.8.34: Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that Brahma, who is Your son, prayed for You, and so You have appeared to diminish the trouble.

SB 1.8.35: And yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation.

SB 1.8.36: O Krsna, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.

SB 1.8.37: O my Lord, You have executed all duties Yourself. Are you leaving us today, though we are completely dependent on Your mercy and have no one else to protect us, now when all kings are at enmity with us?

SB 1.8.38: As the name and fame of a particular body is finished with the disappearance of the living spirit, similarly if You do not look upon us, all our fame and activities, along with the Pandavas and Yadus, will end at once.

SB 1.8.39: O Gadadhara [Krsna], our kingdom is now being marked by the impressions of Your feet, and therefore it appears beautiful. But when You leave, it will no longer be so.

SB 1.8.40: All these cities and villages are flourishing in all respects because the herbs and grains are in abundance, the trees are full of fruits, the rivers are flowing, the hills are full of minerals and the oceans full of wealth. And this is all due to Your glancing over them.

SB 1.8.41: O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pandavas and the Vrsnis.

SB 1.8.42: O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.

SB 1.8.43: O Krsna, O friend of Arjuna, O chief amongst the descendants of Vrsni, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brahmanas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.

SB 1.8.44: Suta Gosvami said: The Lord, thus hearing the prayers of Kuntidevi, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power.

SB 1.8.45: Thus accepting the prayers of Srimati Kuntidevi, the Lord subsequently informed other ladies of His departure by entering the palace of Hastinapura. But upon preparing to leave, He was stopped by King Yudhisthira, who implored Him lovingly.

SB 1.8.46: King Yudhisthira, who was much aggrieved, could not be convinced, despite instructions by great sages headed byVyasa and the Lord Krsna Himself, the performer of superhuman feats, and despite all historical evidence.

SB 1.8.47: King Yudhisthira, son of Dharma, overwhelmed by the death of his friends, was aggrieved just like a common, materialistic man. O sages, thus deluded by affection, he began to speak.

SB 1.8.48: King Yudhisthira said: O my lot! I am the most sinful man! Just see my heart, which is full of ignorance! This body, which is ultimately meant for others, has killed many, many phalanxes of men.

SB 1.8.49: I have killed many boys, brahmanas, well-wishers, friends, parents, preceptors and brothers. Though I live millions of years, I will not be relieved from the hell that awaits me for all these sins.

SB 1.8.50: There is no sin for a king who kills for the right cause, who is engaged in maintaining his citizens. But this injunction is not applicable to me.

SB 1.8.51: I have killed many friends of women, and I have thus caused enmity to such an extent that it is not possible to undo it by material welfare work.

SB 1.8.52: As it is not possible to filter muddy water through mud, or purify a wine-stained pot with wine, it is not possible to counteract the killing of men by sacrificing animals

Prayers of Queen Kunti

de Pushkaraksha Das, el Domingo, 18 de septiembre de 2011 a las 9:15

Srimad Bhagavatam

SB 1.8.1: Suta Gosvami said: Thereafter the Pandavas, desiring to deliver water to the dead relatives who had desired it, went to the Ganges with Draupadi. The ladies walked in front.

SB 1.8.2: Having lamented over them and sufficiently offered Ganges water, they bathed in the Ganges, whose water is sanctified due to being mixed with the dust of the lotus feet of the Lord.

SB 1.8.3: There sat the King of the Kurus, Maharaja Yudhisthira, along with his younger brothers and Dhrtarastra, Gandhari,Kunti and Draupadi, all overwhelmed with grief. Lord Krsna was also there.

SB 1.8.4: Citing the stringent laws of the Almighty and their reactions upon living beings, Lord Sri Krsna and the munis began to pacify those who were shocked and affected.

SB 1.8.5: The clever Duryodhana and his party cunningly usurped the kingdom of Yudhisthira, who had no enemy. By the grace of the Lord, the recovery was executed, and the unscrupulous kings who joined with Duryodhana were killed by Him. Others also died, their duration of life having decreased for their rough handling of the hair of Queen Draupadi.

SB 1.8.6: Lord Sri Krsna caused three well-performed Asvamedha-yajnas [horse sacrifices] to be conducted by MaharajaYudhisthira and thus caused his virtuous fame to be glorified in all directions, like that of Indra, who had performed one hundred such sacrifices.

SB 1.8.7: Lord Sri Krsna then prepared for His departure. He invited the sons of Pandu, after having been worshiped by the brahmanas, headed by Srila Vyasadeva. The Lord also reciprocated greetings.

SB 1.8.8: As soon as He seated Himself on the chariot to start for Dvaraka, He saw Uttara hurrying toward Him in fear.

SB 1.8.9: Uttara said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality.

SB 1.8.10: O my Lord, You are all-powerful. A fiery iron arrow is coming towards me fast. My Lord, let it burn me personally, if You so desire, but please do not let it burn and abort my embryo. Please do me this favor, my Lord.

SB 1.8.11: Suta Gosvami said: Having patiently heard her words, Lord Sri Krsna, who is always very affectionate to His devotees, could at once understand that Asvatthama, the son of Dronacarya, had thrown the brahmastra to finish the last life in the Pandava family.

SB 1.8.12: O foremost among the great thinkers [munis] [Saunaka], seeing the glaring brahmastra proceeding towards them, the Pandavas took up their five respective weapons.

SB 1.8.13: The almighty Personality of Godhead, Sri Krsna, having observed that a great danger was befalling His unalloyed devotees, who were fully surrendered souls, at once took up His Sudarsana disc to protect them.

SB 1.8.14: The Lord of supreme mysticism, Sri Krsna, resides within everyone's heart as the Paramatma. As such, just to protect the progeny of the Kuru dynasty, He covered the embryo of Uttara by His personal energy.

SB 1.8.15: O Saunaka, although the supreme brahmastra weapon released by Asvatthama was irresistible and without check or counteraction, it was neutralized and foiled when confronted by the strength of Visnu [Lord Krsna].

SB 1.8.16: O brahmanas, do not think this to be especially wonderful in the activities of the mysterious and infallible Personality of Godhead. By His own transcendental energy, He maintains and annihilates all material things, although He Himself is unborn.

SB 1.8.17: Thus saved from the radiation of the brahmastra, Kunti, the chaste devotee of the Lord, and her five sons andDraupadi addressed Lord Krsna as He started for home.

SB 1.8.18: Srimati Kunti said: O Krsna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.

SB 1.8.19: Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.

SB 1.8.20: You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?

SB 1.8.21: Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure ofDevaki, the boy of Nanda and the other cowherd men of Vrndavana, and the enlivener of the cows and the senses.

SB 1.8.22: My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.

SB 1.8.23: O Hrsikesa, master of the senses and Lord of lords, You have released Your mother, Devaki, who was long imprisoned and distressed by the envious King Kamsa, and me and my children from a series of constant dangers.

SB 1.8.24: My dear Krsna, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Asvatthama.

SB 1.8.25: I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

SB 1.8.26: My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.

SB 1.8.27: My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the monists.

SB 1.8.28: My Lord, I consider Your Lordship to be eternal time, the supreme controller, without beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to everyone. The dissensions between living beings are due to social intercourse.

SB 1.8.29: O Lord, no one can understand Your transcendental pastimes, which appear to be human and are so misleading. You have no specific object of favor, nor do You have any object of envy. People only imagine that You are partial.

SB 1.8.30: Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongst animals, men, sages and aquatics. Verily, this is bewildering.

SB 1.8.31: My dear Krsna, Yasoda took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me.

SB 1.8.32: Some say that the Unborn is born for the glorification of pious kings, and others say that He is born to please KingYadu, one of Your dearest devotees. You appear in his family as sandalwood appears in the Malaya hills.

SB 1.8.33: Others say that since both Vasudeva and Devaki prayed for You, You have taken Your birth as their son. Undoubtedly You are unborn, yet You take Your birth for their welfare and to kill those who are envious of the demigods.

SB 1.8.34: Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that Brahma, who is Your son, prayed for You, and so You have appeared to diminish the trouble.

SB 1.8.35: And yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation.

SB 1.8.36: O Krsna, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.

SB 1.8.37: O my Lord, You have executed all duties Yourself. Are you leaving us today, though we are completely dependent on Your mercy and have no one else to protect us, now when all kings are at enmity with us?

SB 1.8.38: As the name and fame of a particular body is finished with the disappearance of the living spirit, similarly if You do not look upon us, all our fame and activities, along with the Pandavas and Yadus, will end at once.

SB 1.8.39: O Gadadhara [Krsna], our kingdom is now being marked by the impressions of Your feet, and therefore it appears beautiful. But when You leave, it will no longer be so.

SB 1.8.40: All these cities and villages are flourishing in all respects because the herbs and grains are in abundance, the trees are full of fruits, the rivers are flowing, the hills are full of minerals and the oceans full of wealth. And this is all due to Your glancing over them.

SB 1.8.41: O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pandavas and the Vrsnis.

SB 1.8.42: O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.

SB 1.8.43: O Krsna, O friend of Arjuna, O chief amongst the descendants of Vrsni, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brahmanas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.

SB 1.8.44: Suta Gosvami said: The Lord, thus hearing the prayers of Kuntidevi, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power.

SB 1.8.45: Thus accepting the prayers of Srimati Kuntidevi, the Lord subsequently informed other ladies of His departure by entering the palace of Hastinapura. But upon preparing to leave, He was stopped by King Yudhisthira, who implored Him lovingly.

SB 1.8.46: King Yudhisthira, who was much aggrieved, could not be convinced, despite instructions by great sages headed byVyasa and the Lord Krsna Himself, the performer of superhuman feats, and despite all historical evidence.

SB 1.8.47: King Yudhisthira, son of Dharma, overwhelmed by the death of his friends, was aggrieved just like a common, materialistic man. O sages, thus deluded by affection, he began to speak.

SB 1.8.48: King Yudhisthira said: O my lot! I am the most sinful man! Just see my heart, which is full of ignorance! This body, which is ultimately meant for others, has killed many, many phalanxes of men.

SB 1.8.49: I have killed many boys, brahmanas, well-wishers, friends, parents, preceptors and brothers. Though I live millions of years, I will not be relieved from the hell that awaits me for all these sins.

SB 1.8.50: There is no sin for a king who kills for the right cause, who is engaged in maintaining his citizens. But this injunction is not applicable to me.

SB 1.8.51: I have killed many friends of women, and I have thus caused enmity to such an extent that it is not possible to undo it by material welfare work.

SB 1.8.52: As it is not possible to filter muddy water through mud, or purify a wine-stained pot with wine, it is not possible to counteract the killing of men by sacrificing animals









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