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 ||

Gayatri Mantra

O Gayatri Mantra é o mais venerado mantra no Hinduismo. Consiste no prefixo :oṃ bhūr bhuvaḥ svaḥ ॐभूर्भुवस्वः, uma fórmula tirada do Yajurveda, e o verso 3.62.10 do Rig Veda (que é um exemplo da métrica Gayatri). Porque todos os outros três Vedas contêm muito material reorganizado do Rig Veda, o Gayatri mantra é encontrado em todos os quatro Vedas. O deva invocado neste mantra é Savita, e conseqüentemente o mantra também é chamado de Sāvitrī.

Amplamente aclamado na Índia e por hindus, a posição suprema do Gāyatrī Mantra é mais adiante aumentada pela proclamação do Senhor Krishna no seu discurso espiritual, o Bhagavad Gita, que entre os mantras ele é o Gāyatrī. O Gayatri Mantra é proclamado no Gita como a Oração Universal, sem consideração de casta, credo ou sexo. É uma oração com o propósito de proteger qualquer indivíduo, e, quando expressado com imensa devoção e concentração, vai proteger a pessoa. Contudo, uma pronúncia adequada é necessária e espera-se que a pessoa seja um vegetariano rígido.

ॐ भूर्भुवस्वः ।
तत् सवितुर्वरेण्यं ।
भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् ॥
Om bhūr bhuvar svar

tat savitur varenyam

bhargo devasya dhīmahi

dhiyo yo nah prachodayāt
"Que nós possamos atingir aquela excelente glória de Savitr :(c) "Para que, assim, ele possa estimular as nossas orações."
Explicação palavra-por-palavra (palavras não estão na ordem exata):-

om O som sagrado, ver Om.
bhū 'terra'
bhuvas 'atmosfera'
svar 'luz, céu, espaço'
dhīmahi 'Que nós possamos atingir' (1a pessoa plural médio optativo de dhā- 'Pôr, trazer, fixar' etc.)
tat vareṇyam bhargas 'aquela excelente glória' (acusativos de tad (pronome), varenya- 'desejável, excelente' e bhargas- 'radiância, lustre, esplendor, glória')
savitur devasya 'de Savitr o Deus' (genitivos de savitr-, 'estimulante; nome de uma deidade solar' e deva- 'deus' ou 'demi-deus')
yaḥ pracodayāt 'que possa estimular' (nominativo singular do pronome relativo yad-; causativo 3a pessoa de pra-cud- 'colocar em movimento, apressar, persuadir, impelir, impulsionar')
dhiyaḥ naḥ 'nossas orações' (plural acusativo de dhi- 'pensamento, meditação, devoção, oração' e naḥ enclítico pronome pessoal

Originalmente a personificação do mantra, a deusa Gayatri é considerada veda mata, a mãe de todos os Vedas e a cônjugue do deus Brahma, e também a personificação do onipenetrante Parabrahman, a realidade imutável que está por trás de todos os fenômenos.

Gayatri é geralmente retratada sentada num lótus vermelho, significando riqueza. Ela aparece em qualquer uma dessas formas:

Como tendo cinco cabeças, com dez olhos olhando nas oito direções e o céu e a terra, e dez braços segurando todas as armas de Vishnu, simbolizando todas as suas reencarnações.
Acompanhada por um cisne, segurando um livro em uma mão, e uma cura na outra, como a deusa da Educação.

Hari Namashtakam

[Octet on Lord Hari]
Translated by P. R. Ramachander

Sri Kesavachyutha mukunda Radangapane,
Govinda, madhava Janardhana dhanavare,
Narayanamarapathe, srijagannivasa,
Jihve japethi sathatham Maduraksharani. 1

Hey toungue, always repeat the sweet letters,
Kesava*, Achyutha, Mukunda, He who holds the wheel,
Govinda, Madhava, Janardhana, killer of asuras,
Narayana, lord of devas, and he who lives all over the universe.
* For meaning of these names look in Vishnu Sahasranama translation.

Sri deva deva, madhusudhana, saranga pane,
Damodhararnva nikethana, Kaida bhaare,
Viswambharabharana bhooshitha bhumipala,
Jihve japethi sathatham Maduraksharani. 2

Hey toungue, always repeat the sweet letters,
Lord of lords, killer of Madhu, He holds Saranga,
Damodhara, he who sleeps on the sea, enemy of Kaidabha,
He who dresses with universe and the king who is well ornamented.

Sri Padma lochana, gada dhara, Padmanabha,
Padmesha padma pada pavana, padma pane,
Peethambara ambara ruche ruchiravathara,
Jihve japethi sathatham Maduraksharani. 3

Hey toungue, always repeat the sweet letters,
He who has eyes like lotus, he who holds the mace,
He who has lotus on his belly, He who is the Lord of Lakshmi,
He who has soft feet like the lotus, he who holds a lotus,
He who wears yellow silk, he who wears the sky and
He who has very interesting incarnations.

Srikantha kousthubha dhararthi harabjapane,
Vishno, Trivikrama, maheedhara, dharma setho,
Vaikunta vasa, vasudhadhipa, Vasudeva,
Jihve japethi sathatham Maduraksharani. 4

Hey toungue, always repeat the sweet letters,
Consort of Sri, holder of Kousthubha, killer of troubles,
Holder of lotus flower, Vishnu, Trivikrama, lifter of earth,
Bridge to Dharma, He who lives in Vaikunta,
King of the earth, Son of Vasudeva.

Sri Narasimha Narakanthaka, kanthamurthe,
Lakshmipathe, garudavahana, sesha sayin,
Kesi pranasana, sukesi kireeta moule,
Jihve japethi sathatham Maduraksharani. 5

Hey toungue, always repeat the sweet letters,
Narasimha, killer of hell, loved God,
Lord of Lakshmi, rider of eagle, he who sleeps on Sesha,
Stealer of life of Kesi and Leader of those praised by women.

Sri vathsa lanchana, surarshabha shankapane,
Kalpantha varidhi vihara hare murare,
Yagnesa yagnamaya yagnabhugadhi deva,
Jihve japethi sathatham Maduraksharani. 6

Hey toungue, always repeat the sweet letters,
He who has the mark of Sri Vathsa and lord of the devas holding a conch,
He who is the Vishnu who killed Mura and he who would play in the water at deluge,
He Who is the god of Yagna* and is full of yagna and is the primeval God who enjoys Yagna.
* Fire sacrifice.

Sri Rama ravana ripo,raghu vamsa ketho,
Sithapathe, dasaradathmaja, Rajasimha,
Sugreevamithra mruga vedhana chapa bane,
Jihve japethi sathatham Maduraksharani. 7

Hey toungue, always repeat the sweet letters,
Rama who is the enemy of Ravana, the star of the clan of Raghu,
Lord of Sita, son of Dasaratha, lion among kings,

Sri Krishna vrushnivara yadhava radhikesa,
Govardhanodharana kamsa vinasa soure,
Gopala venu dhara pandu suthaika bandho,
Jihve japethi sathatham Maduraksharani. 8

Hey toungue, always repeat the sweet letters,
Krishna, the blessing of Vrushni clan, cowherd, lord of Radha,
He who lifted Govardhana, He who killed Kamsa,
Gopala, He who holds the flute and friend of the sons of Pandu.

Ithyashtakam Bhagavatha sathatham naro yo,
Namangitham patathi nithya mananya chetha,
Vishno param padamupaithi punarna jathu,
Mathu payodhara rasam pibadeeha sathyam. 9

That man who reads this octet of the names,
Of God daily with mind focused on reading,
Would attain the ultimate place of Vishnu,
And would truly never, ever drink mother’s milk.

Mantra do Amor Divino

,santo nome.



A água, o ar e praticamente tudo hoje em dia está poluído.
Assim como os oceanos estão poluídos por veneno,prejudicando os peixes e os que consomen os peixes,a vibração sonora material também polui e envenena a atmosfera.As pessoas espalham venenos para matar insetos,envenenando os grãos e aquele que os comem.Similarmente,a vibração sonora material na forma de ofensas,críticas aos outros,discussões e assim por diante,e de fato,qualquer vibração material,polui as mentes,sentidos e corações por todo o mundo.Nós podemos neutralizar esta poluição e dor cantando o mantra Hare Krishna.
Podemos dar o exemplo de um grande lago.Se jogarmos uma pedra em suas águas,as ondas criadas tocarão todas as margens do lago.Este universo é assim também.O cantar de Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare cria muitas ondas de vibração espiritual.Tais ondas alcançam tudo-até o fim do mundo-movem-se daqui para ali e purificam o universo inteiro de toda a poluição.
O Senhor Krishna é inconsebívelmente poderoso.Ele pode criar o universo inteiro em um segundo e então destruí-lo, e novamente é capaz de criar outros universos.Ele investiu toda Sua misericórdia,poder e opulência em Seus Nomese, portanto,estes também são ilimitadamente poderosos.Eles movem-se rapidamente através do universo como vibrações sonoras espirituais e a poluição gradualmente desaparece.
Árvores,trepadeirars,animais e insetos não podem falar(não como nós),eles não entendem nossa linguagem;ainda assim todas as criaturas em todo o universo,não apenas seres humanos,serão tocadas poderoso santo nome,estejam conscientes ou não disto.Se uma pessoa toca o fogo consciente ou inconscientemente sentirá seus efeitos,simirlamnete,estes santos nomes irão inspirar e purificar todas as entidades vivas,de forma consciente ou não.
Árvores ,gramíneas e seres humanos,todos se tornam afortunados quando ouvem sobre Krishna,e mesmo os seres das florestas serão gradualmente liberados do sofrimento.
Se cantarmos em voz alta,todos os nossos sentidos serão purificados e não haverá nada a ser criticado e nem memórias infelizes.Através de esforços materiais não podemos controlar os pensamentos tristes e maléficos que entram em nossas mentes,mas eles são conquistados muito facilmente pelo cantar.
Nossos corações serão gradualmente purificados por este cantar e então realizaremos que nosso verdadeiro interesse pessoal-a Alma de nossas almas-é o Senhor Krishna.
Portanto,se O servirmos,seremos beneficiados e o mundo inteiro também será.

‘’Deus é Amor e Amor é Deus
Cante Hare Krishna e seja Feliz!’’
(extraído do livro O caminho do Amor de Sua Divina Graça
Sríla Bhaktivedanta Narayana Gosvamí Maharaj-págs 28 e 29).

Tilak

A Hindu Primer
by

Shukavak N. Dasa

Copyright © 2007 Sanskrit Religions Institute
All rights reserved.

Religious Marks: Tilaka/Tika




Going hand in hand with religious denomination (sampradaya) are the religious marks worn by the devotees of the the various schools of Hindu theology. These marks are called tilaka, or in Hindi and many other regional languages, tika. The tilaka is a religious mark worn mainly on the forehead and is made primarily of sandal paste, clay, or ash. The word tilaka is literally a “freckle” or “spot” and it is considered highly auspicious to wear these marks. In general, there are three broad categories of tilaka marks, those worn by Vaishnavas, those worn by Shaivas and general marks. Tilaka marks are made with white, red, yellow or black colors. Vaishnava marks run vertically on the body and Shaiva marks run horizontally. The Vaishnava tilaka is the most extensive. A trained observer can tell exactly which school of theology a devotee is coming from by the color and shape of these tilaka marks. It is fun to visit a traditional holy place of pilgrimage during festival season to watch the holy men and try to read their tilaka and determine which sampradaya they are representing.

Shaiva Marks


Shaiva Tilaka
In general Shaiva tilaka is made of ash coming from burned wood, cow dung or incense. The tradition of ash goes back to stories that tell how Shiva would smear his body with ash taken from cremation sites, and so today, Shaivas mark their bodies with holy ash. In general, amongst Shaivas, the wearing of tilaka is not as extensive or as rigid as it is in the Vaishnava schools. Here are the most common Shaiva patterns. See the illustrations.

Vaishnava Marks



Shri Vaishnava Tilaka
By far the Vaishnava tilaka is the most extensive. Each school of theology, including all the sub-sects, have their own configurations. See the illustrations. In the modern world the wearing of tilaka was two functions, general religious identification and personal sanctification. Nowadays, the need to distinguish sectarian differences is no longer relevant. Amongst the Vaishnavas there was a time when it was considered “sinful” to wear Shaiva tilaka or to even see it. In the past the different schools of theology aggressively debated with each other over the correctness of doctrine and so, like a sports team today, the tilaka was used to identify which school the debater was representing. At one time Madhva Vaishnavas were antagonistic toward Advaita Vedanta Shaivas. Shaiva kings hunted down and even persecuted Shri Vaishnavas. Shaivas would not enter Vaishnava temples and Vaishnavas would not go near Shaiva shrines. But today such sectarian differences hardly exist, and so we see both Shaiva and Vaishnava shrines within the same temple. The function of tilaka has changed greatly. In the West only priests generally wear tilaka and consequently the main function of tilaka is to distinguish a priest from the lay community. This function is similar to how a male Christian priest may wear a collar to distinguish himself from his congregation.





The other function of tilaka is for personal sanctification. Tilaka is generally applied to the body in twelve places (the number varies) after bathing. These places include the forehead, the throat, the heart, the stomach, two shoulders, arms, and so on. Each time a mark is applied, the name of a particular Deity is recited. This touching, marking, and evocation has the effect of personal sanctification. A priest is dedicating his body as a temple of God by applying tilaka.

General Tilaka

Apart from the formal tilaka worn by priests, during a puja generally a simple form of tilaka will be applied to all lay members. This is the application of the so-called "dot" or red mark that is applied during puja or when attending temple. We often explain this by saying that God has given us two eyes for seeing the physical world, the red dot tika is a symbolic third eye or soul’s eye for seeing spiritual reality. During puja someone will often go around amongst the participants and give them tika. This function is akin to “logging in” to the puja, in other words, marking oneself as a faithful participant in the puja.

Krishna nos providencia um Guru

Krishna nos providencia um guru

Quando uma pessoa se rende sinceramente,sem sem o desejo de ganho material,Krishna providencia um guru.Por isso devemos chegar a este estágio e então poderemos facilmente receber a misericórdia rara deste gurur.Tudo depende de Krishna.
Um guru fidedigno é muito raro neste mundo e as escrituras explicam que um discípulo fidedigno que se rende completamente é ainda mais raro.Nós ouvimos sobre a rendição de Arjuna para com Krishna no Bhagavad gita. Os Vedas,Upanishads e Puranas citam muitos exemplos do guru ideal e do discípulo ideal,porém o exemplo mais exaltado é o de Srila Jiva Gosvamí e sua total rendição aos pés de lótus de Srí Rupa e Srí Srila Sanatana Gosvamis.
Agora podemos perguntar quem é o guru de Sríla Sanatana e Srila Rupa Gosvami?Sríla Rupa Gosvami orou para Srí Caitanya Mahaprabhu na sua invocação auspiciosa(mangalacarana),em cada um de seus livros.
Caitanya Mahaprabhu é a personalidade histórica que apareceu 500 anos atrás.No entanto nós compreendemos a partir da autoridade das escrituras que Ele é o próprio Sri Krishna,e que veio como Seu devoto para nos ensinar por meio de Seu exemplo como praticar o serviço devocional.Srí Rupa Gosvami e Srí Sanatana Gosvamí eram seus associados pessoais e discípulos diretos.Mas quando foi que Srí Caitanya Mahaprabhu iniciou Sri Rupa e Sri Sanatana?Ouvimos falar do sacrifício ser executado para a iniciação?E os mantras dados para eles? Não Srí Caitanya Mahaprabhu inculcou tudo em seus corações.Isto é mais importante,seguir Gurudeva interna e externamente.
Se oferecermos nossos corações naturalmente aos pés de lótus de um Vaishnava,ele será nosso guru,independente de ter sido executado ou não um sacrifício de fogo ou ele nos ter dado mantras.Estas são atividades externas e não são tão importantes quanto o processo interno de rendição do coração.
(extraído do livro:Controlado pelo Amor,de Sri Srimad Bhaktivedanta Narayana Maharaj,págs 18-19)

Amma

Amma (Sudhamani was her original name meaning Ambrosial Jewel) was born into a low caste in the fishing village of Parayakadavu in the district of Kerala. She was born on September 27th, 1953 her birth was unusual in that on being born she did not cry but smiled. Also her parents were shocked to see her skin at birth was dark blue. They were worried she was sickly, but she turned out to be a healthy child, although her skin changed to be much darker than other children. From an early age Amma appeared to be quite different from the other village children. She had a strong devotional element, it is said even by the age of 5 she was spending much of her time singing devotional prayers. Amma says ever since she can remember she has had a great attraction to repeating the name of God. Whatever she was doing her lips appeared to be moving in silent prayer. However, the spiritual inclinations of Amma were not always appreciated by her parents. In particular they disliked her generous, compassionate nature and scolded her for sharing food with the untouchable classes and giving away belongings of the household. At the age of 9 she was taken away from school and given many onerous household tasks to do. Jobs she did with cheerfulness and willingness.
As she grew older her mystical experiences intensified. At times she became so absorbed in spiritual practise she began to attract followers who felt something in her profound state of consciousness. In particular she would often identify with the Hindu Avatar Sri Krishna, during these meditations devotees would say she took on the form and characteristics of Sri Krishna. At this time and later many miraculous healings have been attributed to Amma which have been documented by various sources. However it is interesting to know that Sudhamani (Amma) has said:“I am not interested in making believers by showing miracles, I am here to help you find the real truth, and to find liberation of the Self (Soul) through the realization of your eternal nature.”
Although uneducated, Amma teaches aspirants in the ancient traditions of yoga and Vedanta. Through her own realisation she teaches the ideals of renouncing a false sense of ego. She encourages seekers to concentrate on the divine, true nature of man, through this an aspirant is able to overcome obstacles and attain realisation. By the end of 1979 a group of sincere seekers wished to remain in the presence of Amma and devote themselves to spiritual practise. This small group formed the nucleus of an informal ashram. Soon after Amma started to give strict instructions to her monastic disciples to help them attain spiritual progress. This includes rising at 4.30am and spending a set amount of time in meditation, kirtan and selfless service.
During the past 35 years her main focus has been to travel and offer her unconditional love to people from all walks of life. It is estimated that Amma has hugged over 25 million people. On some days she has hugged up to 50,000 people in a day, often working for up to 20 hours. During these meetings, people come from different religions and walks of life. She never tries to convert anybody to a particular religion. She says that.“ My sole mission is to love and serve one and all.”“There is always a lack of love. It has always been Amma’s wish that her life should become love and compassion itself.”
Although brought up in India with its rich tradition of Hinduism and Hindu Saints Amma does not consider herself to be any particular religion. When asked what her religion is she replies.“My religion is love and service.”
In India to accommodate her many disciples and provide a focus for their spiritual practise a large six storied temple was built. Called Amritapri Ashram, it provides a simple living environment for those who wish to follow the monastic lifestyle of celibacy and meditation. The organisation of Amma is also heavily involved in humanitarian work offering aid to the poor and disadvantaged. At times Amma has taken part in this work herself showing that humility is one of the most important aspects for a spiritual seeker.
In recent years Amma has offered lectures at the United Nations and World Parliament of Religions. She has also spoken at the Global Peace Initiative of Women religious and Spiritual Leaders and in 2002 she was awarded the 2002 Gandhi-King award for Non-violence
By: Tejvan Pettinger

Paramahansa Yogananda

Paramahamsa Yogananda
Paramahamsa Yogananda was a practitioner of Kriya Yoga who recorded his spiritual journey in the classic work "Autobiography of a Yogi". He was born in Calcutta in 1893. His autobiography was first published in 1946, twenty-six years after he was instructed by his Guru to leave India and go to America to spread the teachings of Kriya Yoga (literally, the Yoga of "ritual action").
Some unusual events are recounted by his mother concerning his early life in the autobiography. His mother described how once when visiting her spiritual teacher, the guru asked her to come forward from the back of a crowd of people and took the young Yogananda in his lap. The master said:
"Little mother, thy son will be a yogi. As a spiritual engine, he will carry many souls to God's kingdom".Another unusual event she recollected occurred when an unknown monk came to her door and told her she did not have much longer to live. He then explained to her that an amulet would materialize in her hands during meditation and that she should make sure that her son Yogananda was given the amulet a year after her death.
Yoganda describes how "a blaze of illumination" came over him and how "many dormant memories were awakened" when he was given the silver amulet by his brother, who explained to him its significance. Yogananda believed the amulet was a gift from teachers in his former lives who were "invisibly guiding" the course of his current life.
Yogananda's writings document his early life in Calcutta, his college days, his efforts to visit the Himalayas to find a teacher, his meetings with various saints, his finding a guru at age seventeen, and finally his becoming a monk. Later in life, he founded a school in Ranchi, Bihar, based on yogic principles. He later went to live in America for many years. There he lectured widely, wrote books on yoga, and started the Self-Realization Fellowship, an organization dedicated to teaching the art of Kriya yoga to Westerners.
Yogananda's spiritual experiences fit into two general categories: the yogic type which focuses on the experience of "cosmic consciousness" and altered perception, and the devotional type which focuses on worship of deities.
The emphasis in the following section of the biography is on Yogananda's spiritual experiences. The first three experiences mentioned here are of the yogic type. In the first, Yogananda has just returned to visit his teacher from an unsanctioned trip to the Himalayan mountains. After apologizing to his teacher for making the trip without his permission, Yogananda went off to meditate, but his thoughts were uncontrollable "like leaves in a storm".
His teacher sensed his mind was disturbed and called him back, expressing sympathy that his trip to the mountains did not produce any tangible spiritual results. The teacher then comfortingly said "your heart's desire will be fulfilled" and struck him gently on the chest above the heart. Yogananda described his experience in the following words.
"My body became immovably rooted; breath was drawn out of my lungs as if by some strange magnet. Soul and mind instantly lost their physical bondage and streamed out like a fluid piercing light from my every pore. The flesh was as though dead, yet in my intense awareness, I knew that I had never been so fully alive. My sense of identity was no longer narrowly confined to a body but embraced the circumambient atoms. (Autobiography of a Yogi by Paramahamsa Yogananda, p. 148) A different saint induced the second spiritual experience in Yogananda. It had some similarities with the first experience as both were induced by the same means. The saint tapped him on the chest above the heart, as both of them stood on a busy Calcutta street. Yogananda described the transformation in his perception that occurred:
A transforming silence ensued. Just as the modern "talkies" become inaudible motion pictures when the sound apparatus goes out of order, so the Divine Hand, by some strange miracle stifled the earthly bustle. Pedestrians as well as passing trolley cars, automobiles, bullock carts, and iron-wheeled hackney carriages were all noiseless transit. As though possessing some omnipresent eye. I beheld the scenes behind me and to each side as easily as those in front. (Autobiography of a Yogi by Paramahamsa Yogananda, p. 83)
Yogananda described his initiation into Kriya yoga by his guru in this third yogic experience.
Master possessed a transforming power; at his touch a great light broke upon my being, like a glory of countless blazing suns together. A flood of ineffable bliss overwhelmed my heart to the innermost core.
"It was late in the afternoon of the following day before I could bring myself to leave the hermitage." (Autobiography of a Yogi by Paramahamsa Yogananda, p. 109)
Yogananda wrote later that his guru Sri Yukteswar taught him "how to summon the blessed experience at will, and also to transmit it to others" when their intuitive channels were developed.
The second type of experience mentioned by Yogananda is devotional in nature. In this experience, he had a vision while meditating on a statue of the goddess Kali in the Dakshineswar temple. This is the temple near Calcutta where the noted nineteenth century saint Ramakrishna Paramahamsa worshiped and had many visions of the divine mother in the form of the goddess Kali.
Yogananda's sister had complained to him that her husband was ridiculing her religious practice of maintaining pictures of saints in a meditation room in their home. She told her younger brother she had great faith in him and asked for his help. Yogananda went to the temple to ask for the intercession of the "divine mother" to influence his brother-in-law to be more open and accepting of his sister's spiritual interests.
He arrived at the temple at 7AM and began meditation in front of the statue of Kali. He was visualizing her inwardly, and he prayed that she would appear before him in a vision. By noon he had still not received a vision and the temple doors were closed, as was customary. He got up discouraged and walked into the courtyard stepping on the hot pavement. He inwardly addressed the divine mother saying he wanted to offer a prayer to her on behalf of his brother-in-law, but the statue was now hidden from his view with the closing of the temple doors. He describes the vision that followed.
"My inward petition was instantly acknowledged. First a delightful cool wave descended under my back and over my feet, banishing all discomfort. Then, to my amazement, the temple became greatly magnified. Its large door opened slowly, revealing the stone figure of the goddess Kali. Gradually the statue changed into a living form, smiling, nodding in greeting, thrilling me with joy indescribable. As if by a mystic syringe, the breath was withdrawn from my lungs; my body became very still, though not inert.
An ecstatic enlargement of consciousness followed. I could see clearly for several miles over the Ganges River to my left, and beyond the temple into the entire Dakshineswar precinct. The walls of all the buildings glimmered transparently; through them I observed people walking to and fro over distant acres. (Autobiography of a Yogi by Paramahamsa Yogananda, p. 243)
Yogananda goes on to describe how only the goddess statue and the temple were enlarged, how his body seemed to be "composed of some ethereal substance", and how he could read his companions thoughts when he gazed at him through the now transparent temple walls. At this point, Yogananda addressed Kali asking her that his sister's husband be changed spiritually. Kali spoke to grant his wish and the scene changed back to normal.
Someone from the temple staff then offered the two visitors a good meal following the vision. The brother-in-law had been angry at Yogananda for making him miss the temple lunch prior to this. After this unlikely event, the brother-in-law became pensive. Yogananda claims his bother-in-law changed from that point on and became increasingly interested in spirituality.
Yogananda described his relationship with his guru in some detail. Several chapters are devoted to descriptions of how his guru handled different situations at the Serampore ashram. Yogananda was always off doing work for his teacher, and as a result had little time for his university studies. He describes how on a variety of occasions, his guru took steps to make sure "the mad monk" as he was known at school would pass his examinations. He considered his final graduation from college a miracle considering how little time he spent in class.
The guru also predicted a variety of sicknesses that would affect visitors and friends, and helped in the cure of some of them. Yogananda also described how on one occasion, his guru manifested a physical body out of thin air, and addressed him telling him about a change of plans and his coming arrival by train that evening.
Yogananda became a monk and was initiated by his guru into the "Giri" or mountain branch of the Shankaracarya order, one of India's largest and most respected yogic lineages. He wrote a number of books and lectured widely in Europe and the United States before his death in 1952. His organization "The Self-Realization Fellowship" is very much alive in the United States and continues to teach thousands of students the art of Kriya yoga.

My Dear ParamGuru

Bhaktivedanta Narayana Goswami was born in the village of Tewaripur, near the bank of the Ganges river in Bihar, India on the Amavasya (new moon) day of February 16, 1921.
Throughout his childhood Narayana Goswami would frequently accompany his father to kirtana and pravachan assemblies. When he met Śrī Narottamananda Brahmacari, a disciple of Bhaktisiddhanta Sarasvati Thakura who was travelling and preaching the message of Chaitanya in that area, he soon became convinced of the paramount position of the philosophy given by the acharyas in the line of Rupa Gosvami. In February 1947, Narayana Goswami made the journey from his home village to Navadvipa, West Bengal to meet with his guru for the first time. Within days he left home to join the mission of his spiritual master and surrender his life.
When he arrived in Navadvipa, the annual parikrama was under way and he joined the group. Upon its completion on Gaura-purnima, he was awarded both harinama and gayatri initiations by Bhakti Prajnana Kesava Goswami and received the name Śrī Gaura Narayana. Over the next five years, Narayana Goswami travelled extensively with Bhakti Prajnana Kesava Goswami on preaching tours throughout India, and, in 1952, on Gaura-purnima, Bhakti Prajnana Kesava Goswami awarded him initiation into the sacred order of sannyasa.
In 1954 Bhakti Prajnana Kesava Goswami posted him in charge of his new Radha-Krishna temple in Mathura named Kesavaji Gaudiya Matha. Narayana Goswami would spend part of the year in Mathura and the other part in Bengal. In this way, he continued extensive services in both places for the next fourteen years. Bhakti Prajnana Kesava Goswami appointed him as Vice-President of his institution, the Gaudiya Vedanta Samiti, and Editor-in-Chief of its Hindi publications and the monthly magazine Śrī Bhagavat Patrika. When Bhakti Prajnana Kesava Goswami passed from this world in 1968, Narayana Goswami performed all the necessary ceremonial rituals for his samadhi burial.
During this period Narayana Goswami also began to organize the annual Karttika Vraja Mandala Parikrama which he continues to the present day.
Narayan Goswami was requested by Bhakti Prajnana Kesava Goswami to translate the books of Bhaktivinoda Thakura from Bengali into his native language, Hindi. He has carried out this request by translating some of the Thakura's most prominent books, such as Jaiva Dharma, Caitanya-siksamrta, Bhakti-tattva-viveka, and Vaisnava-siddhanta-mala

My Dear Diksa Guru

Sripad BV Vana Maharaja
Biography
Sripad BV Vana Maharaja was born in the Midnapura district of West Bengal in January, 1959, near the pada tirtha of Caitanya Mahaprabhu called Pichalda mentioned in the Caitanya caritamritam.
Since his boyhood, Maharaja was very attached to Caitanya Mahaprabhu and Nityananda prabhu and worshipped Their lotus feet.
He received his Bachelor degree in Economics from Calcutta University in 1980. His uncle, Bhaktivedanta Madhusudhana Maharaja, who is to this day, temple commander of the Devananda Gaudiya Math inspired him to dedicate his life to the service of Radha and Krishna.
In 1981, Maharaja joined the Gaudiya Vedanta Samiti, and would regularly hear hari katha from Param pujyapada Nitya lila pravistha astotara sri 108 Bhakti Raksaka Sridhara Gosvami Maharaja.
Srila Sridhara Maharaja blessed him, and asked maharaja to stay in his temple, but Maharaja was very attached to Srila Bhaktivedanta Narayana Gosvami Maharaja.
Srila Narayana Maharaja instructed Sripad Vana Maharaja how to enter in vaisnava philosophy,and he would daily give a special class on Jaiva Dharma, Brahma Samita, Bhagavad-gita, the sandharbhas, as well as other vaisnava literature.
Srila Narayana Maharaja gave Sripad Vana Maharaja harinam and after six months, he received diksa from Srila Bhaktivedanta Vamana Gosvami Maharaja, who is currently the President and Acarya of the Gaudiya Vedanta Samiti.
Sripad Vana Maharaja has served Srila B.V. Narayana Maharaja in Mathura since 1982. At the Gaura Purnima festival in the year 2000, Sripad Vana Maharaja was given sannyassa, and is now preaching around the world under the shelter and instructions of Srila Bhaktivedanta Narayana Maharaja.