sábado, 21 de abril de 2012






Creado por juancas  del 21 de Abril del 2012

The Hari-bhakti-vilasa states:

yena janma-shataih purvam
vasudevah samarcitah
tan mukhe hari-namani
sada tishthanti bharata 

O best of the Bharatas! The holy name of Hari can be always present in the mouth of only one who has perfectly worshiped Vasudeva for hundreds of previous births.

In the sixteen word Hare Krishna mantra there are eight pairs of names. 

Corresponding to these eight pairs, Chaitanya Mahaprabhu has recited the eight shlokas of the Shikshashtaka.

The first pair of names—Hare Krishna—signifies the subduer of ignorance and the performance of nama-sankirtana with faith. 

The second pair—Hare Krishna—means Krishna's names are invested with all potencies. One should have attachment for bhajana by taking shelter of the holy names in the association of sadhus. Gradually by performing bhajana, anarthas (unwanted contaminations) are destroyed. As anarthas are removed, nishtha (firm faith) develops. 

The third pair—Krishna Krishna—indicates the company of pure devotees and becoming fixed in firm faith throughout the day and night. 

By the fourth pair—Hare Hare—unmotivated devotion is awakened along with a taste for nama-sankirtana.

The fifth pair—Hare Rama—represents the taste for pure service along with remembrance of the holy names as prescribed in the Shikshashtaka. 

In the sixth pair—Hare Rama—chanting in the beginning stage of transcendental emotion leads to material detachment and complete attachment to Krishna. 

The seventh pair—Rama Rama—awakens attachment for the mellow of conjugal rasa, the shelter of Radha's lotus feet, and feelings of separation. 

The eighth pair—Hare Hare—leads to attainment of the goal of life—loving service to Radha and Krishna following in the mood of the gopis of Vrindavana throughout the eight divisions of day and night (ashta-kala).

--from the Parthama-yama Sadhana (6) by Srila Bhaktivinoda Thakura--

The status of grihastha, brahmacari, vanaprastha and sannyasi, sudra, vaisya, kshatriya and brahmana of the varnasrama system, and their respective habits and qualities, are external distinctions which in no way determine who is a sadhu. The chief characteristic of a sadhu is his complete surrender to Krishna, which is not dependent on a certain varna or asrama.

--Hari Naam Chintamani (chap. 4)

Where there is a Vaisnava, there is a pilgrimage. Making your heart stable, make the constant association with Vaisnavas.

I do not visit the place of pilgrimage where there is no Vaisnavas. What is the use of walking to a far-off country?

Where there are Vaisnavas, there is a Vrindavan. 

The Holy Ganges is reduced to the ground. A hill becomes Govardhan and becomes Vrindaban there. So says Binode, "What fruits do I have out of these visits? My Mission is to render service to the Vaisnavas."

--Srila Bhaktivinoda Thakura's sentiment, from his Kalyana Kalpataru--

The Lord says, 'My servant, the jiva, may succumb to the treachery of My illusory potency, but I keep his best interests in My heart. By degrees I inspire him to develop an aversion to sense enjoyment and liberation, and then grant him attraction to devotional service unto Me. I lead the jiva in his pursuit to fulfill his material desires by engaging him in the indirect devotional processes of karma and jnana, and in this way I strengthen his faith and love for Me.' 

The Lord is an ocean of magnanimity, and the supreme controller of everyone. He is always keen to serve the conditioned souls, including the karmis and jnanis. Thinking of their welfare, He provides them the opportunity for indirect devotional service. 

The karmi who follows varnasramadharma associates with saintly persons and executes his duties for the satisfaction of the Supreme Lord Hari. Such activities cleanse his heart and gradually destroy the desire for more fruitive work. In its place the seed of sraddha, or pure faith, is sown within his heart. 

The jnani who sincerely seeks transcendental wisdom humbly enters the company of pure devotees and invokes their inherent compassion towards him. By their grace, he easily develops firm faith in the direct process of pure devotional service. In this way, by the jnani's indirect devotion to knowledge, he gets the shelter of the pure devotees. 

--From the Hari Nama Cintamani--

"I forsook You, O Lord, and came to this world of pain and sorrow. Now I submit my tale of woe at Your lotus feet.

While still in the unbearable fetters of my mother’s womb, I saw You before me You revealed Yourself but briefly and then abandoned this poor servant of Yours.

At that moment I swore to worship You after taking birth; but birth came, and with it the network of wordly illusion which robbed me of all good sense.

As a fondled son in the lap of relatives, I passed my time smiling and laughing. My parents’ affection helped me to forget the pangs of birth, and I thought the world was very nice.

Day by day I grew and soon began playing with other boys. Shortly my powers of understanding emerged. I read and studied my lessons incessantly.

Travelling from place to place, proud of my education, I grew wealthy and maintained my family with undivided attention. O Lord Hari, I forgot You!

Now in old age, Bhaktivinoda is sad. He weeps. I failed to worship You, O Lord, and instead passed my life in vain. What will be my fate now."

--From the Saranagati by Srila Bhaktivinoda Thakura--

Srila Bhaktivinoda Thakura wrote the following in his Vaisnava Siddhanta Mala:

Different religions have different instructions for the worship of either Isvara (the personal God), Paramatma (the localized supersoul in the heart) or Brahma (His all-pervading impersonality) — but all three of these types of religions are ultimately pointing in the direction of Krishna-Tattva

After the jivas evolve upwards through their various courses of development, they eventually will attain Krishna Bhakti in the end...

Sri Chaitanya Mahaprabhu was born in Mayapur in the town of Nadia, just after sunset on the evening of the 23rd Phalguna 1407 Sakabda, corresponding to February 18th, 1486 of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as usual on such occasions, in bathing in the Bhagirathi (Ganges River) with loud cheers of “Haribol!” His father,Jagannath Misra, was a poor Brahmana (priest) of the Vaidic order, and His mother Sachidevi was a woman of ideal character. Both descended from Brahmana families originally residing in Sylhet. 

Mahaprabhu was a beautiful child, and the ladies of the town came to present Him with gifts. His mother’s father, Pandit Nilambar Chakravarti, a renowned astrologer, foretold that the child would be a great personage in time, and he therefore gave Him the name Vishvambhar. The ladies of the neighborhood called Him Gaurahari because of His golden complexion, and His mother called Him Nimai because there was a neem tree near the place where He was born. The boy was very beautiful and everyone loved to see Him every day. As He grew up He became a mischievous and frolicsome lad. After His fifth year He was admitted into a school where He mastered the Bengali language in a very short time.

It is said that when He was an infant in His mother’s arms, He wept continually, and when the neighboring ladies and His mother cried “Haribol,” He would stop. Thus there was a continuation of the utterance of “Haribol” in the house, foretelling the future mission of the Lord.

When His mother once gave Him sweets to eat, He ate clay instead of the food. When His mother asked for the reason, He stated that as every sweet was nothing but clay transformed, He could eat clay just as well. His mother, who was also the wife of a scholar, explained that every element in a particular state was adapted to a special use. Earth, while in the state of a jug, could be used as a water pot, but in the state of a brick such a use was not possible. Clay, therefore, in the form of sweets was usable as food and not clay in its other states. The lad was convinced and admitted His foolishness in eating the clay and agreed to avoid the mistake in the future.

Another miraculous act has been related. A Brahmana on pilgrimage became a guest in the house of Jagannath Misra. The Brahmana cooked his food and said his grace while meditating on Krishna. In the meantime the lad came and ate up the cooked rice. The Brahmana, astonished at the lad’s act, cooked again at the request of Jagannath Misra. The lad again ate up the cooked rice while the Brahmana was offering the rice to Krishna by meditation. The Brahmana was persuaded to cook for the third time. This time, all the residents of the house had fallen asleep and the lad showed Himself as Krishna, the Supreme Personality of Godhead, and he blessed the traveler. The Brahmana was then lost in ecstasy at the appearance of the object of his worship.

It has also been stated that two thieves stole away the lad from His father’s door, intending to steal His jewels, and giving Him sweets on the way. The lad exercised His illusory energy however, and directed the thieves back toward His own house. The thieves, for fear of detection, left the boy there and fled.

Another miraculous act has been described of the lad’s demanding and getting from Hiranya and Jagadish all the offerings they had collected for worshiping Krishna on the day of Ekadasi... 

--excerpts from the Life of Sri Caitanya Mahaprabhu by Srila Bhaktivinoda Thakura

"Thought it is worthless to criticize a difference in religious system, if one sees a fault, one should not tolerate it. It is beneficial for the living entities if one attempts to correct the fault in the proper way. Thus Mahabprabhu, in discussing with Buddhists, Jains and impersonalists, led them to the proper path. The devotees of Lord Chaitanya should always take the Lord's behavior as the proper example to follow.

The devotee does not accept those religions which are filled with atheism, skepticism, materialism, pantheism and impersonalism as real religions. He knows them to be false religions, anti-religious movements, perverted religions, and he understands that their followers are unfortunate. The devotees must try to protect the living entities from these false religions.

Pure love is the eternal function of the soul. Though the above mentioned five differences may exist in a religion, the real religion is pure love. This is the final goal of religion. We should not quarrel over external differences. If the goal of a religion is pure love, then all else is adjusted. Atheism, skepticism, polytheism, materialism, pantheism, and impersonalism are, by their very nature, contrary to love."

--Srila Bhaktivinoda Thakura in his Caitanya Siksamrta--

"The cultivation of activities which are meant exclusively for the pleasure of Shri Krishna, or in other words the uninterrupted flow of service to Shri Krishna, performed through all endeavours of the body, mind, and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to Shri Krishna, is called uttama-bhakti, pure devotional service.”

Uttama-bhakti means the stage where the devotional creeper is in its completely pure or uncontaminated form. For example, uncontaminated water means pure water, meaning that in this water there is no colour, smell or adulteration of any kind caused by the addition of another substance. Similarly, the phrase uttama-bhakti refers to bhakti which is devoid of any contamination, adulteration or attachment to material possessions and which is performed in an exclusive manner... 

Just as when desiring to drink water people generally ask, “Is this water uncontaminated?” Similarly, in order to describe the attributes of uttama-bhakti, our previous acaryas considered it necessary to indicate that people mostly practice mishra-bhakti or mixed devotion...

--From the Bhakti Tattva (1)--

Bhakti is awakened when one associates with bhaktas of Shri Bhagavan. Association with suddha-bhaktas is attained only by the accumulation of transcendental pious activities performed over many lifetimes.

--Jaiva-dharma (chap. 3)--
 — con Archana Bahuguna.

The nitya-dharma of the jiva is servitorship to Krishna. When he forgets this, he is subjected to the tyranny of maya, and from that very moment he becomes diverted from Krishna. 

The fall of the jiva does not take place within the context of material time. Accordingly, the words anadi-bahirmukha are used, meaning that the jiva has been diverted since time without beginning. 

From the moment of this diversion and the jiva's entry into maya, his nitya-dharma becomes perverted. Therefore, by the association of maya, the jiva develops nisarga, an acquired nature, which thus facilitates the display of his temporary function and disposition known as naimittika-dharma

The nitya-dharma (eternal function) is one, indivisible, and faultless in all different situations; but the naimittika-dharma (temporary function) assumes many different forms when seen in diverse circumstances, and when it is described in various ways by men of divergent opinions.

--JD (The Eternal and Temporary Dharmas of the Jiva)

Sankaracarya is none other than Mahadeva-Sankara, or Sivaji. Sankara is guru for the Vaishnavas, and for this reason Mahaprabhu has referred to him as acarya (spiritual preceptor). For his own part, Shri Sankara was a perfect Vaishnava.

At the time Sri Sankara's appeared in India, there was a great need for a guna-avatara like him, an incarnation who presides over the qualities of material nature. The study of the Vedic sastras and the practice of varnasrama-dharma had become practically extinct in India due to the influence of sunyavada (voidism), the nihilistic Buddhist philosophy. 

Sunyavada is vehemently opposed to the personal conception of Bhagavan. 

Although it partially accepts the principle of the living being's identity as a conscious, spiritual soul (jivatma), it is an extreme example of anitya-dharma (impermanent religion). 

The brahmanas of that era had abandoned the Vedic dharma and had in effect all become Buddhists. At that point, Sankaracarya appeared as an extremely powerful incarnation of Mahadeva. He re-established the credibility of the Vedic literatures and converted the sunyavada doctrine of voidism into the brahmavada doctrine of nirvisesa (featureless) brahma. This was an extraordinary feat, and India will remain ever indebted to Sri Sankaracarya for this tremendous contribution.

All activities in this world fall into one of two categories: some are relative to a particular period of time, and some are applicable for all time. The work of Sankaracarya was relative to a particular period and bestowed tremendous benefit. Sankaracarya laid the foundation upon which great acaryas such as Shri Ramanujacarya erected the edifice of pure vaishnava-dharma. Consequently, Sankaravatara was a great friend and preceptor who pioneered vaishnava-dharma

Vaishnavas are now reaping the fruit of Sankaracarya's philosophical precepts. For the jivas who are bound by matter, there is a great need for sambandha-jnana, knowledge of the soul's entanglement in material nature and of his relationship with Bhagavan...

Sankara has even taught that the worship of Shri Hari is the method by which one can purify the heart and attain liberation. He has only remained silent regarding what extraordinary destination...

--Jaiva Dharma Chapter Two, entitled: "The Nitya Dharma of the Jiva is Pure Eternal"--

Krishna is infinite spiritual substance (brhat-cid-vastu), whereas the jivas are infinitesimal spiritual substance (anu-cid-vastu). The oneness of Krishna and the jivas lies in their spiritual nature (cid dharma), but they are undoubtedly different as well, because their natures are complete and incomplete respectively. 

Krishna is the eternal Lord of the jivas, and the jivas are Krishna's eternal servants. This interrelationship is natural. Krishna is the attractor, and the jivas are attracted. Krishna is the supreme ruler, and the jivas are ruled. Krishna is the observer, and the jivas are observed. Krishna is the complete whole, and the jivas are poor and insignificant. Krishna is the possessor of all potency, and the jivas are devoid of potency. 

Therefore, the eternal svabhava or dharma of the jiva is krishna-dasya, eternal service and obedience to Krishna...

--Jaiva Dharma Chapter One)

Water is an object and its svabhava (true nature) is liquidity. When water solidifies, due to certain circumstances, and becomes ice, the acquired nature of solidity takes the place of its inherent nature, liquidity. 

In reality, this acquired material nature is not eternal; rather, it is occasional or temporary. It arises because of some cause, and when that cause is no longer effective, this acquired nature vanishes automatically.

However, the svabhava (true nature) is eternal. It may become distorted, but it still remains inseparably connected to its object (jiva), and the original nature will certainly become evident again when the proper time and circumstances arise.

The svabhava of an object is its nitya-dharma (eternal function), while its acquired nature is its naimittika-dharma (occasional function). 


Our Nitya-dharma is to be servants of the Supreme Personality of Godhead, Krishna, the handsome joy of Mother Yasoda... (padyavali)
 — con Rafael Torres.

"The boundary region between land and the water of a river is known as a tata or shore. This tata may be considered to be both land and water; in other words, it is situated in both. The divine aisi-sakti, which is situated in the border region, upholds the properties of both land and water, as it were, in one existential entity."

Krishna is endowed with unlimited potencies. His complete potenc...y (purna-sakti) is perceived in the manifestation of the spiritual world, cit-jagat. Similarly, His tatastha-sakti, or marginal potency, is observed in the manifestation of the jivas

A special potency acts in assembling the finite world (apurna-jagat), and this potency is known as tatastha-sakti

The action of the marginal potency is to create an entity (vastu) which exists between the animate objects (cid-vastu) and inanimate objects (acid-vastu) and which can maintain a relationship with both the spiritual and material worlds. 

Purely transcendental entities are by nature quite the opposite of inanimate objects, and therefore have no connection whatsoever with them. Although the jiva is an animate spiritual particle, he is capable of a relationship with inanimate matter due to the influence of aisi-sakti, a divine potency, which is known as the tatastha-sakti.

--Jaiva Dharma--

"Krishna is the complete transcendental substance (cid-vastu). He is often compared to the sun of the spiritual realm, and the jivas are compared to the sun's atomic particles of light.

Jivas are innumerable. When it is said that they are individual parts of Krishna, it does not mean that they are like the pieces of stone that form a mountain. Although innumerable jiva portions emanate from Shri Krishna, He is not diminished by this in the slightest. 

For this reason, the Vedas have compared the jivas in one respect to sparks emanating from a fire. In reality, no adequate comparison can be made. No comparison-whether to sparks of a blazing fire, atomic particles within the rays of the sun, or gold produced from powerful mystic jewels-is completely appropriate. 

The true nature of the jiva is easily revealed in the heart, but only when the mundane conception of these comparisons is given up...”

--chapter one of the Jaiva-Dharma by Srila Bhaktivinoda Thakura, entitled: "The eternal and Temporary Dharmas of the Jiva--
 — con Rafael Torres.



  1. JESUCRITO I - viernes 13 de enero de 2012
  2. Mundo Religioso 1 - miércoles 28 de diciembre de 2011
  3. Mundo Religioso 2 - jueves 29 de diciembre de 2011
  4. Mitología Universal 1 (Asturiana) - jueves 29 de diciembre de 2011
  5. El Narrador de Cuentos - UNO - jueves 29 de diciembre de 2011
  6. El Narrador de Cuentos - DOS - jueves 29 de diciembre de 2011


  1. Medicina Natural - Las Plantas Medicinales 1 (Teoría) - miércoles 28 de diciembre de 2011
  2. Medicina Natural - Plantas Medicinales 1 y 2 (Visión de las Plantas) - miércoles 28 de diciembre de 2011
  3. Practica de MEDITATION & RELAXATION 1 - viernes 6 de enero de 2012
  4. Practica de MEDITATION & RELAXATION 2 - sábado 7 de enero de 2012


  1. KRSNA - RAMA - VISHNU -  jueves 16 de febrero de 2012
  2. Gopal Krishna Movies -  jueves 16 de febrero de 2012
  3. Yamuna Devi Dasi -  jueves 16 de febrero de 2012
  4. SRILA PRABHUPADA I -  miércoles 15 de febrero de 2012
  5. SRILA PRABHUPADA II -  miércoles 15 de febrero de 2012
  6. SRILA PRABHUPADA III -  martes 17 de abril de 2012
  7. KUMBHA MELA -  miércoles 15 de febrero de 2012
  8. AVANTIKA DEVI DASI - NÉCTAR BHAJANS -  miércoles 15 de febrero de 2012
  9. GANGA DEVI MATA -  miércoles 15 de febrero de 2012
  10. SLOKAS y MANTRAS I - lunes 13 de febrero de 2012
  11. GAYATRI & SHANTI MANTRAS - martes 14 de febrero de 2012
  12. Lugares Sagrados de la India 1 - miércoles 28 de diciembre de 2011
  13. Devoción - PLAYLIST - jueves 29 de diciembre de 2011
  14. La Sabiduria de los Maestros 1 - jueves 29 de diciembre de 2011
  15. La Sabiduria de los Maestros 2 - jueves 29 de diciembre de 2011
  16. La Sabiduria de los Maestros 3 - jueves 29 de diciembre de 2011
  17. La Sabiduria de los Maestros 4 - jueves 29 de diciembre de 2011
  18. La Sabiduría de los Maestros 5 - jueves 29 de diciembre de 2011
  19. Universalidad 1 - miércoles 4 de enero de 2012


  1. Biografía de los Clasicos Antiguos Latinos 1 - viernes 30 de diciembre de 2011
  2. Swami Premananda - PLAYLIST - jueves 29 de diciembre de 2011


  1. Emperadores Romanos I - domingo 1 de enero de 2012


  1. Ajenaton, momias doradas, Hatshepsut, Cleopatra - sábado 31 de diciembre de 2011
  2. EL MARAVILLOSO EGIPTO I - jueves 12 de enero de 2012
  3. EL MARAVILLOSO EGIPTO II - sábado 14 de enero de 2012
  4. EL MARAVILLOSO EGIPTO III - lunes 16 de enero de 2012
  5. EL MARAVILLOSO EGIPTO IV - martes 17 de enero de 2012
  6. EL MARAVILLOSO EGIPTO V - miércoles 18 de enero de 2012
  7. EL MARAVILLOSO EGIPTO VI - sábado 21 de enero de 2012
  8. EL MARAVILLOSO EGIPTO VII - martes 24 de enero de 2012
  9. EL MARAVILLOSO EGIPTO VIII - viernes 27 de enero de 2012

La Bíblia

  1. El Mundo Bíblico 1 - lunes 2 de enero de 2012 (de danizia)
  2. El Mundo Bíblico 2 - martes 3 de enero de 2012 (de danizia)
  3. El Mundo Bíblico 3 - sábado 14 de enero de 2012
  4. El Mundo Bíblico 4 - sábado 14 de enero de 2012
  5. El Mundo Bíblico 5 - martes 21 de febrero de 2012
  6. El Mundo Bíblico 6 - miércoles 22 de febrero de 2012
  1. La Bíblia I - lunes 20 de febrero de 2012
  2. La Bíblia II - martes 10 de enero de 2012
  3. La Biblia III - martes 10 de enero de 2012
  4. La Biblia IV - miércoles 11 de enero de 2012
  5. La Biblia V - sábado 31 de diciembre de 2011

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