Krishna murari

01 My Body is a Temple (Krishna Murari)
by Srila Bhaktivinoda Thakur
Language: Bengali

krishna murari krishna murari
krishna murari sri krishna murari

mama mana mandire, mandire, mandire
mama mana mandire

mama mana mandire raha nisi din
krishna murari, sri krishna murari

bhakti priti mala chandan
tumi nio he nio cita-nandan

jivana marana tova puja nivedan
sundara he mana-hari

eso nanda-kumara ar nanda-kumar
habe prema-pradipe aroti tomar

nayana jamuna jare anibar
tomara virahe giridhari

(Radhe! Radhe Govinda!)

Translation
From morning until night, live in my heart, your temple, O Krishna Murari!
Takes these gifts: flower garlands, sandalwood—my love, my devotion. Accept them, O Delight of My Heart.
In life or in death I worship You with these offerings, Beautiful One, O Enchanter of the Heart!
Come, Son of Nanda, with the light of my love, I will offer You arati. Without You, the Yamuna river cascades from my eyes, O holder of Govardhana Hill!
I want to pass my life absorbed in Your song, in Your Praise, O Krsna Murari, Sri Krsna Murari!

Qual o real sentido do ''Oi tudo bom?Eu sou...''

Hare Krishna. Qual o real sentido do ‘’Oi tudo bom? Eu sou...’’
Não estranhem o titulo do texto...é isso mesmo o que eu quis dizer,qual o real sentido de nossas apresentações ‘’formais’’?

Claro que a maioria das pessoas irão dizer que é para se identificar em meio aos outros,é uma forma de mostrar-mos quem somos,mas será que realmente é isso?ou se é isso,será que é da maneira correta que fazemos?
Sempre procuramos fazer parte de algo,de um grupo,time ou seja lá o que for... e isso é até bom,se identificar com coisas, pessoas ou lugares faz parte da existência dos seres vivos,mas devemos estar atentos com uma coisa,a superficialidade das pessoas quando elas fazem isso.

Não considero nem mesmo culpa nossa,afinal o sistema quer assim,tudo superficial...e hipócrita...
Alguns trechos dos Sastras dizem: eu sou um ser espiritual,minha pátria é o Cosmos e meu Destino é a Divindade que reina na imensidão.
Considero isso como verdade indiscutível,não é porque sou espiritualista mas porque sou lógico,Srila Prabhupada já dizia que a Vida vem da Vida, e isso é verdade também.
Partindo desse ponto devemos ver nossa real origem,a famosa pergunta de cunho filosófico:de onde vim?para onde vou?e oque sou?

Compreender isso é o início da auto-realização do ser vivo.Sitarei de novo uma frase já conhecida entre os que buscam conhecimento:Penso,logo existo.
Terei a audácia de complementar esta frase: antes de pensar eu sinto e sinto porque tenho consciência,tenho consciência porque sou uma personalidade e se sou uma personalidade eu existo.

O que eu quero dizer com tudo isso é que somos mais que simples corpos ou nomes civis em nossos documentos ou títulos religiosos ou políticos.Algumas podem até enlouquecer com idéias assim,mas é so questão de pensar e analizar as coisas.
Mesmo o vazio tem uma origem,mesmo o vazio que por vezes temos por dentro é apenas falta de saber nossa real identidade,O Ser Supremo e você incorporados nesse existencialismo material.

Todos nós,seres humanos,insetos,plantas e até os Deuses manores(semideuses)temos uma origem em outro plano,tudo faz parte dos sonhos de Vishnu para as entidades vivas.
De onde vim? Do plano espiritual,transcendente sem ansiedades.

Para onde vou?Novamente retorno para o plano espiritual no fim de minha atual existência,no fim da Era,quando o Senhor Shiva executar sua dança e ocorrer a pralaya,devo buscar ter consciência espiritual,evolução,cantar os Santos Nomes Hare Krishna Hare Krishna Krishna Krishna Hare Hare/~Hare Rama Hare Rama Rama Rama Hare Hare como ensinado por Mahaprabhu e dito no Kalishantarana Upanishad pelo Senhor Brahma.

Tolo é o materialista ou Hedonista que se apega a tudo o que tem aqui.

O que sou?Sou alma espiritual,parte da Divindade Vasudeva,Todo penetrante,Vishnu,ponto de origem de todos os mundos,da Suprema Personalidade de Deus, origem de todas as almas e formas no plano ESPIRITUAL.

Voltemos à nossa pergunta inicial,me perdoem me alongar neste tema,o que há por trás de nossas apresentações ditas formais? Há nada mais do que o verdadeiro desejo de se identificar,mostrar o motivo de estar aqui,o seu eu ,sua existência,seu ser real.
Quando abandonar-mos o corpo físico não levaremos nenhum titulo ou honrarias,mas unicamente nossa essência, o que verdadeiramente somos em nosso ser.

Aconselho aos buscadores da Auto Realização a se esforçarem para aprender sobre isso.
Muito obrigado por sua atenção dispensada à esse humilde servo do servo do servo de um Vaishnava(dasadasanu dasa), buscando os Pés de Lótus de Sri Guru e Sri Hari.

Obrigado

Verdadeira nacionalidade

A espiritualidade está em falta em muitas ditas Nações desenvolvidas no mundo,as brigas por território,política,enfim, todo todo o tipo de desavenças está presente.
Por incrível que pareça nacionalidade exacerbada tembém é um tipo de falta de espiritualidade.Não sou muito perito nos Sashtras ou em citar trechos Deles,mas lembro-me muito bem de que o Senhor Krishna foi enfático de que se nos render-mos a Ele através do Serviço Devocional acabaremos por retornar ao mundo espiritual,ao plano espiritual auto-refulgênte da Divindade.
De alguma maneira demos as costas para Krishna e quando isso ocorre não nos resta outra alternativa a não ser cair neste mundo material,repleto de doenças,velhices,perdas , etc,precisamos nos esforçar para sair deste mundo da maneira adequada,sendo consciente de Krishna.
Voltando ao título do texto,verdadeira nacionalidade é Vaikuntha,é Goloka Vrindavana,é o plano espiritual do Senhor,nossa verdadeira nacionalidade é unicamente essa.Por força de nossos karmas acabamos nascendo em determinado lugar,país,região,etc,mas devemos saber muito bem que somos almas espirituais tendo experiências físicas e não o contrário.Eu Lila Govinda Das pertenço à Vaikunthaloka,você pertence também ao plano espiritual,não é preciso ser altamente religioso para saber disso,basta ser espiritualista(o que necessariamente não é a mesma coisa),apenas pessoas materialistas grosseiras pensam o oposto,segundo essas pessoas ,somos esses corpos,e vivemos apenas para trabalhar,comer,reproduzir e nos defender(coisas que qualquer entidade viva básica faz),e onde esta o tempo para nosso espírito?,para Krishna?
Não tenho nada contra a levantar-mos a bandeira do país (qualquer um)mas devemos saber que estamos aqui provisóriamente,e de nada vale brigar por jogo,moda,política,pois são todas questões temporárias e quando desencarnar-mos tudo isso,absolutamente TUDO ficará por aqui.
A minha opnião,é que devemos voltar nossos olhos para o campo do espírito,ao que é eterno,ao imanifesto que se torna manifesto,essa é a verdadeira pátria a que todos nós devemos seguir,e não desperdiçar-mo nosso tempo de vida com coisas que não nos levam a nada.
De acordo com os sábios Védicos,e com a própria literatura Védica a forma humana de vida é valiosa,é o degrau a mais que subimos e não devemos desperdiçar-mos essa forma de vida com coisas superficiais,em como vamos fazer para nos manter daqui á vários anos,etc,antes de tudo devemos nos dedicar à Krishna ,ao Guru,às Escrituras e ao Serviço Devocional,levando uma vida ao menos exemplar e digna,considerando-se mais humilde que uma palha na rua,mais tolerante que uma árvore,dando respeito a todos sem esperar respeito em troca.
Seria fácil fazer isso?Com um pouco de boa vontade tudo tornar-se possível.Devemos mostrar a característica de sermos de Goloka Vrindava,de sermos servos de SriSri RadhaKrishna,de Gurudeva ,dos Shastras,atuando em serviço abnegado à essa causa.
Acredite em mim é satisfatório agir assim,é satisfatório saber que somos de um plano superior e presentes aqui apenas para aprender a evoluir com outras formas de vida.
Essa é a verdadeira pátria,a verdadeira bandeira,o verdadeiro time que devemos honrar,desejar fazer parte e retornar para lá.
Cantem Hare Krishna Hare Krishna Krishna Krishna Hare Hare/Hare Rama Hare Rama Rama Rama Hare Hare , e sejam felizes por fazer parte desse time.
Goura Premanande HariiiHariiiboooolll.

Vaishnavism

Vaishnavism (Devanagari: वैष्णव धर्म) is a tradition of Hinduism, distinguished from other schools by its worship of Vishnu or his associated avatars, principally as Rama and Krishna, as the original and supreme God. This worship in different perspectives or historical traditions addresses God under the names of Narayana, Krishna, Vāsudeva or more often "Vishnu", and their associated avatars. Its beliefs and practices, especially the concepts of Bhakti and Bhakti Yoga, are based largely on the Upanishads, and associated with the Vedas and Puranic texts such as the Bhagavad Gita, and the Padma, Vishnu and Bhagavata Puranas.

The followers of Vaishnavism are referred to as Vaishnava(s) or Vaishnavites. A large percentage of Hindus are Vaishnavas, with the vast majority living in India. Awareness, recognition, and growth of the belief has significantly increased outside of India in recent years. The Gaudiya Vaishnava branch of the tradition has significantly increased the awareness of Vaishnavism internationally, since the mid-1900s, largely through the activities and geographical expansion of the Hare Krishna movement, primarily through ISKCON and more recently, through several other Vaishnava organizations conducting preaching activities in the West
Bhagavatism, early Ramaism and Krishnaism, merged in historical Vishnuism, a tradition of Historical Vedic religion, distinguished from other traditions by its primary worship of Vishnu. Vaishnavism, is historically the first structured Vaishnava religion as "Vishnuism, in a word, is the only cultivated native sectarian native religion of India." Although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names by which the god of Vaishnavism is known. The other names include Narayana, Vasudeva and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct. For example, in the Krishnaism branch of Vaishnavism, such as the Gaudiya Vaishnava, Nimbaraka and Vallabhacharya traditions, devotees worship Krishna as the supreme form of God, Svayam Bhagavan, in contrast to the belief of the devotees of the Vishnu tradition.

Supreme God

Vishnu, as commonly depicted in his four-armed formThe principal belief of Vishnu-centered sects is the identification of Vishnu or Narayana as the one supreme God. This belief contrasts with the Krishna-centered traditions, such as Vallabha Sampradaya and Gaudiya Vaishnavas, in which Krishna is considered to be the supreme god and the source of all avataras. The belief in the supremacy of Vishnu is based upon the many avataras (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga. The latter are instead classified as demi-gods or devas. Vaishnavites consider Shiva, one of the Hindu Trimurti (Trinity) as subservient to Vishnu, and a Vaishnava himself. Swaminarayan, founder of the Swaminarayan faith, differs with this view and holds that Vishnu and Shiva are different aspects of the same God. Notably, the Swaminarayan view is a minority view among Vaishnavites.

A few Vaishnava schools also identify the God of the Abrahamic religions with Vishnu; this is problematic in instances where YHWH/Allah is viewed as a single eternal being, outside, beyond and separate from his creation. Vishnu is viewed through the panentheistic lens of Hinduism where all existence is a part of God, and God includes all existence.[19] Another distinguishing feature of the Vaishnava teachings, is that God (Vishnu and/or Krishna) "is a real person and His variegated creation is also real". This diffusion of God in creation is also evident in many Abrahamic traditions.

Worship
Vaishnava theology includes the central beliefs of Hinduism such as pantheism, reincarnation, samsara, karma, and the various Yoga systems, but with a particular emphasis on devotion (bhakti) to Vishnu through the process of Bhakti yoga, often including singing Vishnu's name's (bhajan), meditating upon his form (dharana) and performing deity worship (puja). The practices of deity worship are primarily based on texts such as Pañcaratra and various Samhitas.


Temple dedicated to the worship of Vishnu as VenkateswaraWithin their worship Vaishnava devotees consider that Vishnu is within them, as the Antaryami or the God within and as the foundation of their being; which is a part of the definition of the name Narayana. Unlike other schools of Hinduism whose goal is liberation (moksha), or union with the Supreme Brahman, the ultimate goal of Vaishnava practice is an eternal life of bliss (ananda) in service to Vishnu, or one of his many avatars, in the spiritual realm of 'Vaikuntha', which lies beyond the temporary world of illusion (maya). The three features of the Supreme as described in the Bhagavata Purana--Brahman, Paramatma and Bhagavan--are viewed as the Universal Vishnu, Vishnu within the heart, and Vishnu the personality respectively.

Initiation
Vaishnavas commonly follow a process of initiation (diksha), given by a guru, under whom they are trained to understand Vaishnava practices. At the time of initiation, the disciple is traditionally given a specific mantra, which the disciple will repeat, either out loud or within the mind, as an act of worship to Vishnu or one of his avatars. The practice of repetitive prayer is known as japa. The system of receiving initiation and training from a spiritual master is based on injunctions throughout the scriptures held as sacred within the Vaishnava traditions:

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth."(Bhagavad Gita)
"One who is initiated into the Vaishnava mantra and who is devoted to worshiping Lord Vishnu is a Vaishnava. One who is devoid of these practices is not a Vaishnava."(Padma Purana)
The scriptures specific to the Gaudiya Vaishnava group also state that one who performs an act of worship as simple as chanting the name of Vishnu or Krishna can be considered a Vaishnava by practice:

"Who chants the holy name of Krishna just once may be considered a Vaishnava. Such a person is worshipable and is the topmost human being."(Chaitanya Charitamrita)
[edit] Attitude toward scriptures
Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya (see below) as authoritative interpretations of scripture.[16] While many schools like Smartism and Advaitism encourage interpretation of scriptures philosophically and metaphorically and not too literally[citation needed], Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, without fanciful or allegorical interpretations."

Vaishnava sampradayas

Vaishnavite Brahmin students at a theological seminary in Tanjore. Source:The National Geographic Magazine, Nov 1909Within Vaishnavism there are four main disciplic lineages (sampradayas),each exemplified by a specific Vedic personality. The four sampradayas follow subtly different philosophical systems regarding the relationship between the soul (jiva) and God (Vishnu or Krishna), although the majority of other core beliefs are identical.

Lakshmi-sampradaya
Philosophy: Vishishtadvaita ("qualified Non-dualism"), espoused by Ramanujacharya
See Sri Vaishnavism.
Brahma sampradaya
Philosophies: Dvaita ("dualism"), espoused by Madhvacharya, and Achintya Bheda Abheda (literally "inconceivable difference and non-difference"), espoused by Chaitanya Mahaprabhu (see Gaudiya Vaishnavism).
Rudra sampradaya
Philosophy: Shuddhadvaita ("pure nondualism"), espoused by Vishnuswami and Vallabhacharya.
Kumara-sampradaya
Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka.[29]
Other Branches and sects
The Ramanandi movement, begun by Ramananda.
Mahapuruxiya Dharma, espoused by Sankardeva.
Vaisnava-Sahajiya, a tantric school

Sri Dattatreya

Dattatreya (Sanskrit: दत्तात्रेय, Dattātreya) or Datta is considered by Hindus to be god who is an incarnation of the Divine Trinity Brahma, Vishnu and Shiva. The word Datta means "Given", Datta is called so because the divine trinity have "given" themselves in the form of a son to the sage couple Atri and Anasuya. He is the son of Atri, hence the name "Atreya."

In the Nath tradition, Dattatreya is recognized as an Avatar or incarnation of the Lord Shiva and as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas. Although Dattatreya was at first a "Lord of Yoga" exhibiting distinctly Tantric traits,[citation needed] he was adapted and assimilated into the more 'devotional' (Sanskrit: bhakti) Vaishnavite cults; while still worshiped by millions of Hindus, he is approached more as a benevolent god than as a teacher of the highest essence of Indian thought. Dattreya is the author of Tripura Rahasya given to Parsurama, best treatise on Advaita Vedanta.

Om Jai Jagadish Hare

Om Jai Jagdish Hare
By Pandit Shardha Ram Phillauri
Translated by P. R. Ramachander

[This is one of the very popular prayers in Hindi sung by all Hindus. It is written in a colloquial dialect of Hindi and touches the heart instantly. This translation is slightly different from what is available in the web. I have tried to translate the words and also tried to have a similar poetic format, so that it can be sung.]

Swami Jai Jagdish hare
Bhakt jano ke sankat
Das jano ke sankat
Shan men door kare
Om jai Jagdish hare. 1

Victory to Vishnu, the lord of the universe
Who will remove in a second,
The sorrow of all his devotees,
And the sorrows of all his followers.
Om victory to Vishnu, the Lord of Universe

Jo dhyave phal pave
Dukh bin se man ka
Swami dukh bin se man ka
Sukh sampati ghar ave
Swami, Sukh sampati ghar ave
Kasht mite tan ka
Om jai Jagdish hare. 2

He who meditates will get the fruit,
Of a mind without sorrows,
Lord, mind without sorrows,
Pleasures and wealth will come to his house,
Lord, Pleasures and wealth will come to his house,
And the sufferings of his body will be cured.
Om Victory to Vishnu, the Lord of the universe.

Mata pita tum mere
Sharan Paoon main kiski
Swami sharan paoon main kiski
Tum bin aur na dooja
Prabhu bin aur na dooja
As karoon main jiski
Om jai Jagdish hare. 3

You are my father and mother,
To whom should I surrender,
Lord, to whom should I surrender?
Except you I do not see any one else,
Lord except you I do not see anyone else,
To whom I should surrender,
Om victory to Vishnu, the Lord of universe.

Tum pooran Paramatam
Tum Antaryami
Swami tum Antaryami
Par Brahm Parameshwar
Swami, Par Brahm Parameshwar
Tum sabke swami
Om jai Jagdish hare. 4

You are the complete eternal lord,
You are the one who resides in me,
Lord, you are the one who resides in me,
You are the greatest Lord who is the eternal truth,
Lord, who is the eternal truth,
And you are the lord of everyone.
Om victory to Vishnu, the Lord of the universe.

Tum karuna ke sagar
Tum palan karta
Swami tum palan karta
Main moorakh khal khami
Main sevak tum swami
Kripa karo Bharta
Om jai Jagdish hare. 5

You are the ocean of mercy,
You are the Lord who takes care of us all,
Lord, you are the one who takes care of us all,
I am a simpleton with wrong wishes,
And Lord, also your humble follower,
Shower your mercy on me, Oh lord.
Om victory to Vishnu, the Lord of the universe.

Tum ho ek agochar
Sab ke pran pati
Swami sab ke pran pati
Kis vidhi miloon Gosai
Kis vidhi miloon Dayalu
Tum ko main kumati
Om jai Jagdish hare. 6

You are the one who is beyond my sight,
You are the lord of soul of everyone,
Lord, you are the lord of soul of everyone,
What rules should I follow sage?
What rules should I follow, merciful one?
In worshipping you, this foolish one.
Om victory to Vishnu, the Lord of the universe.

Deen bandhu dukh harta
Thakur tum mere
Swami Thakur tum mere
Apne hath uthao
Apni sharani lagao
Dwar paoa hoon tere
Om jai Jagdish hare. 7

You are the relation of the oppressed,
You are the one who removes all sorrows,
Lord you are my leader,
Please lift your hand,
Then bless me,
As I have reached the gate of yours.
Om victory to Vishnu, the Lord of the universe.

Vishay vikar mitavo
Pap haro Deva
Swami pap haro Deva
Shradha bhakti baohao
Swami, Shradha bhakti baohao
Santan ki seva
Om jai Jagdish hare. 8

Remove emotions in case of all issues from me,
Oh Lord, who destroys all sins,
Lord, who destroys all sins,
You increase my devotion and attachment to you,
Lord, increase my devotion and attachment,
And make me serve you who does not have an end.
Om victory to Vishnu, the Lord of the universe.

Om jai Jagdish hare
Swami jai Jagdish hare
Bhakt jano ke sankat
Das jano ke sankat
Shan men door kare
Om jai Jagdish hare. 9

Om victory to Vishnu, the Lord of the universe,
Lord, victory to Vishnu, the Lord of the universe,
The sorrows of your dear devotees,
The sorrows of your followers,
You, drive away far, far away in a second,
Om victory to Vishnu, the Lord of the universe.

Japa Yoga

Por Radhanatha Das






O significado da expressão japa-yoga é comunhão com Deus através da recitação suave de Seus santos nomes: Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare; recitação tal qual pode se realizar com o auxilio de uma japa-mala, ou seja, um colar com cento e oitos contas semelhante a um rosário.


Japa-yoga esta inserido dentro do grande processo de Bhakti-yoga e e considerado uma de suas atividades mais essenciais. No Bhagavad-guita (10.25) Krisnha confirma isso: "De todos os sacrifícios Eu sou o cantar dos santos nomes (japa).


Embora muito simples, esta pratica requer muita atenção e orientação. Para melhor elucidar isso vamos nos referir a um verso do Hari-Bhakti-vilasa, que trata magistralmente desse assunto:



manah samharanam shaucham

maunam mantrartha-chintanam

avyagratvam anivedo

japa sampati hetavah.



Se queremos encontrar o tesouro de japa, a primeira qualificação é atenção concentrada, porem a atenção concentrada esta diretamente relacionada a purificação da mente. Sobre isso Srila Prabhupada diz: "Ninguém pode prestar atenção concentrada se não for de mente pura. Ninguém pode ser puro na mente se não e puro na ação, ninguém pode ser puro na ação se não é puro em comer, dormir, temer e acasalar-se" (SB 1.3.44). O Sr. também alerta que o contato com materialistas e muito prejudicial para auto realização justamente por que isso polui a mente. Logo, se queremos desenvolver concentração devemos começar sendo limpos fisicamente e em nossos atos. Do contrario quando a mente de alguém fica poluída e muito difícil se concentrar. Outro elemento muito importante e manter silencio (maunam). Em geral maunam quer dizer um voto de silencio absoluto. Para um devoto maunam significa evitar conversas desfavoráveis a consciência de Krishna. Outra observação mas especifica, e que pelo menos em quanto pratica a japa, o devoto deve abster-se de falar. Essa famosa japa social e um câncer que destrói lentamente o avanço espiritual. Adote o processo como uma forma muito sagrada e reverente de entrar em comunhão com Deus. Quando falamos com uma pessoa e gostamos dela devemos dar atenção, e não ficar interrompendo a conversa e olhando para os lados e para o relógio. Essa falta de educação denota o nosso desinteresse pela pessoa.Da mesma forma Deus e uma pessoa e a nossa prece deve ser atenta.


Enquanto se canta , deve se lembrar o significado do maha-mantra Hare Krishna sobre os quais podemos meditar. Vou citar apenas um que me agrada muito, dado por Srila Prabhupada: "O canto e uma maneira espiritual de dirigir-se as Senhor a Sua energia interna. Hara, pedindo-lhes que dêem proteção a alma condicionada. Esse canto é exatamente como o choro genuíno de uma criança por sua mãe. Mãe Hara auxilia o devoto a graça do Pai Supremo, Krishna."


Perseverança e outra qualidade fundamental. Dominadas pelas energia inferiores da natureza,as pessoas são impacientes e imediatistas. Esperam obter tudo num caixa eletrônico ou num clic do mouse. Mas para atingir a perfeição da japa e preciso toda uma vida de dedicação ao processo. O mantra e como uma semente, não se pode esperar colher o fruto no dia seguinte. E os melhores frutos são os que levam mais tempo. Assim devemos cultivar perseverança e paciência por meio da pratica diária de recitar um numero prescrito de voltas de japa-mala.


Por ultimo mas não menos importante,e o entusiasmo. Entusiasmo e uma palavra bastante expressiva que transmite bem o sentido do termo em sânscrito. Etimologicamente entusiasmo quer dizer "com Deus dentro de si". Confiante de que Deus em seu coração fará de tudo para ajudá-lo na senda espiritual, o devoto pega sua japa-mala e em êxtase clama pelo Senhor: HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE, HARE RAMA HARE RAMA RAMA RAMA HARE HARE.


Agora mãos a obra, mãos a japa mala.

Narasimha Mangalam

Narasimha Mangalam
[Well being Stotra addressed to Lord Narasimha]
Translated by P. R. Ramachander

[This Mangala stotra is addressed to Narasimha, an incarnation of Lord Vishnu. These songs are recited after reciting prayers to the Lord or after performing worship. Wishing Mangalam means, wishing all that is good.]

Mangalam sthamba dimbhaya,
Mangalam mruthyu mruthyuve,
Mangalam Roudhra roopaya,
Narasimhaya Mangalam. 1

Mangalam to the one who was born from a pillar,
Mangalam to the lord of death to the lord of death,
Mangalam to him who is fierce looking,
Mangalam to the Lord who is lion man.

Hirani kasipum hathwa,
Daithyendram deva kandakam,
Jagat rakshana duryaya,
Jagat bheejaya Mangalam. 2

Mangalam to the seed of universe,
Who killed the Asura called Hiranya Kasipu,
Who was the lord of Rakshasas and killer of devas,
And the Lord who was interested in saving of the world.

Prahlada Sthuthi santhushta,
Prasanna nija moorthaye,
Varadabhaya hasthaya,
Varadaya cha Mangalam. 3

Mangalam to the giver of boons,
Who was happy with the prayer of Prahlada,
Who was really a God with pleasant mien,
And who shows protection and boons by his hands.

Karagrair vajra samsparsair,
Narair shathru dharine,
Theeshna damshtathanvaya,
Tharkshya vahaya Mangalam. 4

Mangalam to the one carried by Garuda,
Whose hands are as hard to touch like a diamond,
Who puts down the enemies of men,
And who has very sharp protruding teeth.

Nara kanteeravaakara vyakthaa,
Athyugra vibhoothaye,
Mrugendraya narendraya,
Daivathendraya Mangalam. 5

Mangalam to the Lord of Devas,
Who has the shape of the man and lion,
Who has fierce disposition,
And who is the lord of men and beasts.

Kireeta hara keyura,
Kundalalnkruthaya cha,
Koti Surya prakasaya,
Deva simhaya Mangalam. 6

Mangalam to the God lion,
Who decorates himself with,
Crown, garland, bracelet and ear studs,
And who had the brilliance of billon suns.

Triyugadhi triprushtaya,
Trigunaya trimurthaye,
Nara kesari roopaya,
Lakshmi lolaya Mangalam. 7

Mangalam to the lover of Lakshmi,
Who belongs to three ages,
Who has three type of back,
Who has three characteristics,
Who is the three Gods,
And who has a man lion form

Mathsya kachapa varaha,
Rama Vamana murthaye,
Ramakrishnathmane Boudha,
Kalki simhaya Mangalam. 8

Mangalam to the fish, turtle, boat.
Parasu Rama and Vamana incarnations,
Who is the soul of Rama and Krishna and Budha,
And Kalki as well as the lion.

Sarva bheejaya sathyaya,
SArvadheeshtana murthaye,
SArveswaraya Sarvasmai,
SAthwa simhaya Mangalam. 9

Mangalam to the lion of truth,
Who is the real root of everything,
Who can be approached by every one,
Who is god of all and himself is every one.

Sri Madhurastakam

Krishna.




Text1
adharam madhuram vadanam madhuram
nayanam madhuram hasitam madhuram
hridayam madhuram gamanam madhuram
madhur-adipater akhilam madhuram


His lips are sweet, His face is sweet,
His eyes are sweet, His smile is sweet,
His loving heart is sweet, His gait (walk) is sweet,
Everything is completely sweet about the Lord of Sweetness.

Text2
vachanam madhuram charitam madhuram
vasanam madhuram valitam madhuram
chalitam madhuram bhramitam madhuram
madhur-adipater akhilam madhuram


His words are sweet, His character is sweet,
His dress (garment) is sweet, His posture is sweet,
His movements are sweet, His wandering (roaming) is sweet,
Everything is completely sweet about the Lord of Sweetness.

Text3
venur madhuro renur madhurah
panir madhurah padau madhurau
nrityam madhuram shakhyam madhuram
madhur-adipater akhilam madhuram


His flute-playing is sweet, His foot-dust is sweet,
His hands are sweet, His feet are sweet,
His dancing is sweet, His friendship is sweet,
Everything is completely sweet about the Lord of Sweetness.

Text4
gitam madhuram pitam madhuram
bhuktam madhuram suptam madhuram
rupam madhuram tilakam madhuram
madhur-adipater akhilam madhuram


His song is sweet, His drinking is sweet,
His eating is sweet, His sleeping is sweet,
His beautiful form is sweet, His Tilaka (mark on the forehead) is sweet,
Everything is completely sweet about the Lord of Sweetness.

Text5
karanam madhuram taranam madhuram
haranam madhuram ramanam madhuram
vamitam madhuram shamitam madhuram
madhur-adipater akhilam madhuram

His deeds (activities) are sweet, His conquest (liberating) is sweet,
His thieving (stealing) is sweet, His love-sports are sweet,
His oblations (offerings) are sweet, His countenance is sweet,
Everything is completely sweet about the Lord of Sweetness.

Text6
gunja madhura mala madhura
yamuna madhura vici madhura
salilam madhuram kamalam madhuram
madhur-adipater akhilam madhuram

His gunja-berry necklace is sweet, His flower garland is sweet,
sweet is the Yamuna river, and sweet are her rippling waves,
her water is sweet, and sweet are the lotus flowers also,
Everything is completely sweet about the Lord of Sweetness.

Text7
gopi madhura lila madhura
yuktam madhuram muktam madhuram
dhristam madhuram shistam madhuram
madhur-adipater akhilam madhuram

His gopis (cowherd girlfriends) are sweet, His pastimes (plays) are sweet,
His union (meeting him) is sweet, His deliverance (rescue) is sweet,
His sidelong glances are sweet, His courtesy (etiquette) is sweet,
Everything is completely sweet about the Lord of Sweetness.

Text8
gopa madhura gavo madhura
yastir madhura shristhir madhura
dalitam madhuram phalitam madhuram
madhur-adipater akhilam madhuram


His gopas (cowherd boyfriends) are sweet, His cows are sweet,
His cane (herding-stick) is sweet, His creation is sweet,
His victory (trampling) is sweet, His accomplishment (fruition) is sweet,
Everything is completely sweet about the Lord of Sweetness.





|| iti srimad vallabha-acarya viracitam madhurastakam sampurnam ||

|| Thus ends the the eight stanza hymn madhurastakam composed by Sripad Vallabha-acharya ||