viernes, 1 de junio de 2012

MAHA-MANTRA-YOGA - Sastra Reading




MAHA-MANTRA-YOGA - Sastra Reading

Creado por juancas  del 01 de Junio del 2012

Sastra Reading


The purpose of this book is to firmly establish that the chanting of the Hare Krishna maha-mantra (Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare) as taught by the Lord of Kali-yuga and the Supreme Personality of Godhead Shri Gauranga Mahaprabhu (who is Lord Krishna Himself) is the specific means of spiritual emancipation for all living entities in the universe. In order to become successful in achieving God, one has to be very simple in his mind and heart. Such a person will very clearly be able to ascertain by reading this book (which is full of statements from the Vedic literatures) that he or she has to take full shelter of the loud or soft chanting of the Hare Krisna maha-mantra to be able attain spiritual advancement or progress in this age of Kali.

The ten offenses in chanting the Hare Krishna maha-mantra must be given up to achieve success in the chanting process. They are described in the Padma Purana, Brahma Khanda 25.15-18

Offenses to the holy name are analyzed as ten, according to scripture. One should be fearful of committing these offenses:

1. To blaspheme or criticize the Vaishnavas.
2. To consider that other living entities, such as the demigods, are independent of Krishna.
3. To disobey or disrespect the guru.
4. To disrespect scriptural authority.
5. To interpret the meaning of the name and to think that the glories of the name are imaginary.
6. To commit sinful activity on the strength of the holy name.
7. To give the name to the unfaithful who are not ready to accept.
8. To consider the holy name as karma and pious activity.
9. To be inattentive while chanting the holy name. 
10. After having taken correct knowledge, being aware of the glories of the name, to remain attached to the material world of "I and mine," and ultimately reject the name."

The first namaparadha is described as follows:

satam ninda namnah paramam aparadham vitanute;
yatah khyatim yatam katham u sahate tad-vigarham.

“To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare Krishna maha-mantra is the worst offense at the lotus feet of the holy name. One should not criticize a preacher of the glories of the Hare Krishna maha-mantra. If one does so, he is an offender. The Nama-prabhu, who is identical with Krishna, will never tolerate such blasphemous activities, even from one who passes as a great devotee."


Vaishnava aparadha includes the actions of the body, mind, words and heart. To not feel joyful upon seeing a Vaishnava is an offense arising from a heart immersed in envious feelings. 

The Skanda Purana describes six different types of Vaishnava aparadha:

hanti nindati vai dveshthi vaishnavan-nabhi-nandati;
krudhyate yati no harsham darshane patanani shat.

1) One who kills a devotee.
2) One who blasphemes devotees.
3) One who is envious of devotees.
4) One who fails to offer obeisances to Vaishnavas upon seeing them.
5) One who becomes angry with a Vaishnava.
6) One who does not become joyful upon seeing a Vaishnava. These six classes of foolish men who blaspheme Vaishnavas go to, the worst kind of hell along with generations of their ancestors.

"Then raising His golden arms, Lord Chaitanya declared to the entire world, ‘Renouncing criticism of others, everyone please chant Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare! I will personally deliver anyone who does not criticize others and who once chants “Krishna!” Hearing Lord Chaitanya speak thus, the devotees cheered “Jai! Jai! Jai!’”

Mother Shachi’s Offense

“Lord Chaitanya’s brother, Visvarupa, always stayed with Advaita Acarya tasting the mellows of pure devotion. After some days, Visvarupa accepted sannyasa and left home. Although she did not say anything, Saci was grief-stricken and felt that Advaita had made her son leave. 

When Lord Chaitanya also started spending time with Advaita, Saci became unhappy and told everyone that Vaishnava is not Advaita, but Dvaita-maya (full of duplicity), for he has driven one son away and now he will do it again.

Although Lord Chaitanya was distributing ecstatic krishna-prema to all His devotees, He refused to give it to His own mother Saci because of her offense against Advaita. Following Gaura’s advice, Saci became free from her Vaishnava aparadha when she took the dust from Advaita’s feet. 

On the pretext of rebuking His mother, Lord Chaitanya, who is the shiksa-guru of all, taught everyone to carefully avoid Vaishnava aparadha.

--quote from Maha-Mantra-Yoga chapter 6--

"From Brahma down to the grass, every living being is Lord Krishna’s energy. Therefore, all sastras declare, ‘Lord Krishna becomes very angry with anyone who blasphemes another living being.’"

--MMY (cha. 6)--

A person who calls one Vaishnava ‘a big Vaishnava’ and another Vaishnava a ‘little Vaishnava’ may be peaceful and happy for now, but for how long will he remain peaceful and happy? One should avoid a person who offends Vaishnavas, even if that person is otherwise very qualified. A little association with an offender will make one fall down.

--Maha-Mantra-Yoga (chapter 6)--

Lord Chaitanya delivers everyone, except the sinners who blaspheme Vaishnavas.

“Lord Chaitanya said, ‘All the living entities in the numberless universes are My eternal servants. Therefore, any living entity who harms or offends another living entity will perish.‘

--Maha-Mantra-Yoga (chapter 6)--

Sri Gaura Govinda Swami gave a brilliant description of the first offense on the Holy Name:

“Bhakti-devi completely disappears by committing Vaishnava aparadha. Vaishnava aparadha means to blaspheme, find fault, criticize or speak ill of devotees. Generally, this is done out of fear and enviousness. Vaishnava aparadha takes place where there are fear and enviousness.

“When Vaishnava aparadha is committed the offender will become very angry with that Vaishnava. He’s afraid of that Vaishnava because he is a very powerful Vaishnava. Therefore, he thinks, ‘He’s making rapid advancement and I’m not making such advancement.’ He becomes afraid and envious of that Vaishnava.

“Fear comes and therefore he criticizes, finds fault, and speaks ill of that Vaishnava. He commits Vaishnava aparadha and becomes angry with that Vaishnava. It is only because of enviousness of that Vaishnava that this hatred and criticism arises. And therefore, he speaks ill of that Vaishnava and concocts stories. 

“Are you perfect yourself? If you have some defects yourself, then why do you find fault with others? Sages say don’t see bad in others, but see the bad in yourself. If you have that nature or tendency to see bad, then see what bad is there in yourself. But see the good in others.

“If you find something good in some person, then just accept that. Think, ‘Yes, that is good in him. Let me accept that.’ Close your eyes on the bad things, and open your eyes to the good things. Paramhamsas never see anything bad. In their vision everything is related to Krishna. Speaking ill of others is a great anartha for the sadhaka who has come to the path of bhajana.” (Shri Guru Vandanam)

--Maha-Mantra-Yoga Chapter Six--

The Fault Lies Within

Shrila Bhaktisiddhanta Sarasvati Thakura said, “The best of all persons thinks himself to be less than all others. Why should a person be anxious to pry into the defects of others when he does not seek to scrutinize his own conduct? The acts and expressions of the Vaishnavas cannot be understood even by the wise. Let us not be misled by the apparent sight. Many a person has mistaken a pebble for a pearl; a snake for a rope; evil for good; by falling a victim to delusion by relying on apparent sight. When faults in others misguide and delude you, you should have patience, be introspective, and find the faults in yourself. Know that others cannot harm you unless you harm yourself.” 

--Maha-Mantra-Yoga (chapter six)--

Some people think if devotees commit forbidden acts, it is not offensive to criticize them, since it is simply stating the facts. In his commentary on Shrimad-Bhagavatam, Shridhara Swami says, nindanam dosha-kirtanam, “Whether it is true or not, narrating the faults of a sadhu constitutes blasphemy.” The Shrimad-Bhagavatam warns that hearing blasphemy of a devotee will send one to hell:

nindam bhagavatah shrinvams, tat-parasya janasya va;
tato no paiti yah so ’pi, yaty adhah sukrita-cyutah.

Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will lose his piety and fall down to hell. (SB 10.74.40)

But shouldn’t a sadhu be corrected if he is really guilty? Rectification is the duty of the guru or other potent guardians, not the ordinary sadhaka. One will only incur an offense by engaging in faultfinding or discussing someone’s fault with others. In this regard, the Bible says, “Judge not, lest you be judged.”

“Persons who do not blaspheme the Vaishnavas attain Lord Krishna. They attain pure love and devotion for the Supreme Lord’s lotus feet. The only thing obtained by blaspheming Vaishnavas is sin. Thus one should never blaspheme the Vaishnavas. Krishna easily delivers those who chant even once His name without blaspheming anyone.” (Cb. Madhya 9.244-5 )

--Maha-Mantra Yoga (chapter 6)--

--Picture: Lord Sri Krishna playing His flute in the banks of the Yamuna--

Rectification of the First Offense:

Offending Vaishnavas is the first and foremost offense. Although Jagai and Madhai committed every possible sin, they never committed the sin of blaspheming a Vaishnava. Harinama cintamani says one can nullify this offense by repenting bitterly, and falling at the feet of the offended devotee. One should sincerely beg forgiveness with tears in the eyes and regret in the heart. One should then declare himself a fallen wretch in need of the Vaishnava’s mercy. The kindly Vaishnava will surely absolve the offense.

--Maha-Mantra-Yoga (chapter Six)--

--Picture: Lord Krishna holding His Flute--

These are the characteristics of a sadhu:

1. dayalu-merciful,
2. sahishnu-tolerant,
3. sama-equal,
4. droha-shunya-vrata-penance without injury to the body,
5. satya-sara-truthfulness,
6. vishuddhatma-purified,
7. parahita-rata-engaged in the welfare of mankind,
8. kame akshubhita-buddhi-intelligence free from lust,
9. danta-estrained,
10. akincana-devoid of concept of ownership,
11. mridu-gentle,
12. shuci-clean,
13. parimita-bhoji-regulated eating and other habits,
14. shantaman-peaceful,
15. aniha-apathy to materialism,
16. dhriiman-patience,
17. sthira-steadiness,
18. apramatta-attentive, alert,
19. sugambhira-very grave,
20. vijita-shadguna-conquering over the six gunas, (hunger, thirst, lamentation, envy, old age and death),
21. amani-not expecting honor from others,
22. manada-giving respect to others,
23. daksha-skillful,
24. avancaka-nonhypocritical,
25. jnani-knowledgeable of the scriptures.

By these characteristics one can know who is a sadhu. However, here there are two types of characteristics: principal and marginal. 

The principal characteristic is exclusive surrender to Krishna, while all others are dependent upon it. By some good fortune one may get the association of Vaishnavas, and then attain a taste for the name, chant the name and take shelter of Krishna's lotus feet. This becomes the chief characteristic, and by continuing to chant the name, all the other characteristics make their appearance. 

Therefore they are called marginal or accompanying. Though secondary to the principal characteristic, they will certainly appear in the body of a true Vaishnava or sadhu, as an effect of proper chanting of the holy name. (chapter six) 

--Maha-Mantra-Yoga (chapter six)--

The four Kumaras (they explained this concept to Uddhava)
 — con Sreepad Biswas.

The first offense, known as sadhu-ninda, criticism of Vaishnavas, is very harmful for those wanting to progress in spiritual life. First let us define what sadhu or Vaishnava is. 

When one has developed a taste for chanting the pure name, it is said that chanting just one time will destroy the influence of all past sins. Some remnants of those sins may still remain, but they will completely vanish by the influence of the holy name. Since these traces of sin will quickly go, that person is known as the most righteous person. Of course, if the materialist sees those traces of sin in a Vaishnava sadhu, he may consider that the sadhu is just like a materialistic sinner. If he should criticize the sadhu because the sadhu has a trace of sin coming from previous sinful activity, he is committing sadhu-ninda. 

--Maha-Mantra-Yoga (chapter six)--



  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
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  5. El Narrador de Cuentos - UNO - jueves 29 de diciembre de 2011
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  1. Medicina Natural - Las Plantas Medicinales 1 (Teoría) - miércoles 28 de diciembre de 2011
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  3. Practica de MEDITATION & RELAXATION 1 - viernes 6 de enero de 2012
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  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
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  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
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  10. SLOKAS y MANTRAS I - lunes 13 de febrero de 2012
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  12. Lugares Sagrados de la India 1 - miércoles 28 de diciembre de 2011
  13. Devoción - PLAYLIST - jueves 29 de diciembre de 2011
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  19. Universalidad 1 - miércoles 4 de enero de 2012


  1. Biografía de los Clasicos Antiguos Latinos 1 - viernes 30 de diciembre de 2011
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  1. Emperadores Romanos I - domingo 1 de enero de 2012


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La Bíblia

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  5. La Biblia V - sábado 31 de diciembre de 2011

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