miércoles, 30 de mayo de 2012

Jaiva Dharma - Sastra Reading


MUNDO

VAISHNAVA


juancas

Jaiva Dharma - Sastra Reading

Creado por juancas  del 30 de Mayo del 2012


Sastra Reading

Jaiva Dharma



Within this world, the island of Jambudvipa is most excellent.
In Jambudvipa, the land of Bharata-varsa is eminent
and within Bharata-varsa, the topmost place is Gauda-bhumi.
Within Gauda-bhumi, the nine-island region of Shri Navadvipamandala is most distinguished, and in one area of Shri Navadvipamandala,
on the eastern bank of the Bhagirathi river, a beautiful settlement named Sri Godruma is eternally situated. 

Sri Godruma is the place where the author of this book Srila Bhaktivinoda Thakura takes us and he has named this book Jaiva-Dharma since we all maintain some particular conception of dharma or the essential occupation or religion.

In Sanskrit, when the secondary suffix an is added to the word jiva (living being), it causes the medial vowel to be strengthened, and the n in the suffix an to be dropped, and thus we obtain the word jaiva. The word jaiva means 'of or related to the jiva'. Therefore, Jaiva-Dharma means the dharma of the jiva.



Of all earthly realms, Jambudvipa is the best. Of all places in Jambudvipa, Bharata-varsha is the best. Of all places in Bharata-varsha, Gauda-desha is the best. Of all places in Gauda-desha, Shri Navadvipa-mandala is the best. In one part of Shri Navadvipa-mandala, on the Ganga shore, the beautiful village of Shri Godruma is splendidly manifested eternally. In ancient times many bhajananandi devotees made their homes in the gardens of Shri Godruma.

In that place, in a cottage of vines, a surabhi cow once worshiped Lord Gaurasundara, the Supreme Personality of Godhead. Not far from that place was a bhajana-kutira named Pradyumna-kunja. In that bhajana-kutira thick with vines, a paramahamsa babaji, who was an initiated disciple of the Supreme Lord's personal associate Pradyumna Brahmacari, always stayed, rapt in the bliss of worshiping the Lord (bhajanananda).

Aware that Shri Godruma is not different from Shri Nanda-grama in Vrindavana, Shri Prema-dasa Babaji, who was learned in all the scriptures, also took shelter in that holy place. Every day he chanted Lord Hari's holy names two hundred thousand times. Every day he offered hundreds and hundreds of dandavat obeisances to all the Vaishnavas. He maintained his life by madhukari begging at the homes of the cowherd people there. He strictly followed the rules of a saintly life.

(The author of the Jaiva-Dharma, Srila Bhaktivinoda Thakura, speaks in this book about the teachings of this great saint Sri Premadasa Babaji)



An austere sannyasi approached him (Prema Das Babaji) and again and again offered dandavat obeisances at his feet.

Saying, “O Lord Chaitanya, O Lord Nityananda, please be merciful upon me, a fallen soul," the babaji began to weep.

Then the sannyasi said to the saintly babaji, “O master, I am very lowly and fallen. Why, imitating my actions, do you mock me in this way?" Then, taking the dust of the babaji's feet, the sannyasi sat down before him.

Giving the sannyasi a tree-bark sitting place, and then sitting beside him, the babaji, his words choked with spiritual love, said, "O master, I am a fallen soul. How may I serve you?"

Setting down his kamandalu, the regal sannyasi respectfully folded his hands and said, "O master, I am very unfortunate. I studied the sankhya, patanjala, nyaya, vaisheshika, purva-mimamsa, and uttara-mimamsa philosophies. I studied the Vedanta, Upanishads, and many other scriptures also. I traveled on pilgrimage to Varanasi and many other holy places. I spent much time debating with others the meaning of the scriptures.”

“It is twelve years now since I accepted a sannyasi danda from Shrila Saccidananda Sarasvatipada. After I accepted the danda I spent my time always traveling to all the holy places. Wherever I went in Bharata-varsha I always associated with the sannyasi followers of Shankaracarya. Passing through the stages of kuticaka, bahudaka, and hamsa, after a few days I attained the stage of paramahamsa, then I stayed always at Varanasi.

Observing a vow of silence, I took shelter of the sayings `aham brahmasi' (I am Brahman), `prajnanam brahma' (Brahman is consciousness), and `tat tvam asi' (You are that), which Shankara declares are the maha-vakyas (most important statements of the scriptures).

Then one day a saintly Vaishnava singing songs about Lord Hari's pastimes came before me. Opening my eyes wide, I gazed at him. He was bathed by the tears flowing from his eyes, and the hairs of his body stood erect in ecstasy. In a choked voice he chanted, `Sri Krishna Chaitanya! Prabhu Nityananada!' Again and again he danced with faltering steps. Sometimes he fell to the ground.

As I gazed at him and heard his song, my heart became filled with love, a love I have no power to describe. Even though I became filled with love, I followed the rules of paramahamsa life and I did not speak a word to him.

I am pathetic, my rules of paramahamsa life are pathetic, and my so-called good fortune is also pathetic. Why did I not speak to him?”

"Since that day my heart has been irresistibly drawn to the feet of Sri Chaitanya. I became very agitated. I spent many days searching for that Vaisnava, but I did not see him anywhere.

When I saw that Vaisnava and heard the holy names from his mouth I became filled with a pure and sacred bliss. Before that time I did not know that such a bliss existed anywhere. I did not think it was possible for a human being to experience such bliss.

After some days of thinking I decided that it would be best for me to take shelter of the feet of a Vaisnava. Then I left Varanasi and went to Sri Dhama Vrindavana.

There I saw many Vaisnavas. Every one of them was calling out the names `O Sri Rupa! O Sri Sanatana! O Sri Jiva Gosvami!' and lamenting. They were all meditating on Sri Sri Radha-Krishna's pastimes and, in voices choked with love, calling out the name of Navadvipa.

From that moment I have yearned to see Navadvipa. After a 168 mile journey from Sri Vraja-dhama, I arrived in Mayapura a few days ago. 

In Mayapura town I heard of your glories, so now I have come to take shelter of your feet. Please be merciful to me, accept me as your servant, and give my story an ending that is good."

Weeping again and again, and humbly placing a blade of grass between his teeth, the saintly paramahamsa said, "O saintly sannyasi, I am very unfortunate. I fill my belly, I sleep, I speak useless gossip. In this way I have wasted my life.

Now I pass my days in the place where Sri Krishna Chaitanya enjoyed His pastimes. Still, I have no power to taste what is true love for Lord Krishna.

The Saintly Sri Prema Dasa Babaji said to this sannyasi: “You are fortunate. Gazing at a Vaisnava, for a moment, you tasted that love. You have received the mercy of Lord Krishna Chaitanya. If, when you taste pure spiritual love, you once remember this fallen person, my life will be a great success.”

Speaking again and again in this way, the saintly babaji tightly embraced the saintly sannyasi and bathed him with the tears flowing from his eyes. Touched by a Vaisnava, the saintly sannyasi felt an emotion he had never known before. He danced and wept. As he danced, he sang this verse:

jaya shri-krishna chaitanya shri prabhu nityananda
jaya shri-prema-dasa guru jaya bhajana ananda

Glory to Sri Krishna Chaitanya! Glory to Lord Nityananda! Glory to my spiritual master, Sri Prema-dasa! Glory to the bliss of devotional service!



Water has an original nature. The original nature of water is that it is liquid. However, in contact with certain circumstance, that nature becomes changed and the formerly liquid water may become solid ice. That is the changed nature of water, which seems to be its original nature. However, this changed nature is not eternal. It is always temporary. It is manifested for some reason, it remains for some time, and eventually it disappears of its own accord. On the other hand, the original nature of a thing is eternal. Even when the changed nature is manifested, the original nature remains, although it is dormant. In the course of time, when circumstances are favorable, the original nature is again openly manifested.

The eternal nature of a thing is its eternal religion. The religion of something comes from its original identity. When Lord Krishna desires to create something, He creates its original nature. That original nature is its eternal religion. However, when as thing comes into contact with other things, its nature may become changed. After some days that changed state becomes firmly established and it seems to be the eternal nature of the thing. However this changed nature is not in truth the real nature of the thing. These changed natures are called nisarga. 

The original nature of a thing is eternal. Its changed nature is temporary. One who knows the truth knows the difference between the eternal and temporary nature. One who does not know the truth thinks the temporary nature is eternal.

--from the Jaiva-Dharma--
 — con Radhakanta Dasa.



The word `vastu' is derived from the verb `vas' (to exist) and the affix `tu'. Therefore that which exists is called `vastu'.

There are two kinds of vastus: Things that exist in reality and things that do not exist in reality. What exists in reality are spiritual truths and the spiritual goal of life. What does not exist in reality are material objects, material qualities, and the like. What exists in reality exists in truth. What does not exist in reality exists only in someone's mistaken belief.

When a person believes something it may be that what he believes is the truth, or it may be that it is an only an illusion.



In the Jaiva-dharma by Srila Bhaktivinoda Thakura, Sri Pradyumna Brahmacari quotes the following verse from CC. Madhya-lila 8.128

"Whether one is a brahmana, sannyasi, or shudra, regardless of what he is, he can become a spiritual master if he knows the science of Krishna."



In all the Vedas it is said that the individual souls are like sparks emanating from the blazing fire of Lord Krishna. However none of these comparisons gives a completely accurate picture of the real truth. The examples of the great fire and the spark, the sun and the ray of light, and the alchemists stone and gold do not describe the entire situation...

Lord Krishna is the great spiritual being and the individual soul is the infinitesimal spiritual being. 
Lord Krishna and the individual soul are one in the sense that they are both spiritual. 
However, Lord Krishna is the complete whole and the individual souls are only parts of the whole. 
That is the difference between them.

Lord Krishna is the supreme master eternally, and the individual spirit soul is His servant eternally. In this way their natures are described.
Lord Krishna is the supreme attractive, and the individual spirit soul is attracted to Him. 
Lord Krishna is the supreme controller, and the individual spirit soul is controlled by Him. 
Lord Krishna sees all, and the individual spirit soul is observed by Him. 
Lord Krishna is perfect, and the individual soul is poor and lowly. 
Lord Krishna is all-powerful, and the individual soul is powerless. 
Therefore the eternal nature or religion of the individual soul is to be a faithful servant of Lord Krishna eternally.

--jaiva-dharma (chapter one)--


The word vastu may be applied to three things: 

1. the Supreme Personality of Godhead, 
2. the individual spirit souls, and 
3. the illusory potency (maya). 

These three things exist in reality.  Knowledge of the relationships that exist between these three things is said to be pure knowledge.

--jaiva-dharma (chapter one)--



Even though he is atomic in size, the soul is nevertheless perfect, pure, and eternal. His being atomic is only in relation to his substance. The Supreme Personality of Godhead, Lord Krishnacandra, is alone great in substance. The multitude of individual souls are His limitless atomic parts. 

Although the fire itself is not broken up into parts, many tiny sparks come from it. In the same way Lord Krishna, the supreme conscious being, is not divided into parts, but still a great multitude of individual spirit souls are manifested from Him. 

As each spark has all the power of fire, so each individual soul has all the powers of consciousness. 

As each spark has all the burning powers of fire, and can, in the right circumstances, start a fire that will burn down the entire material universe, so each individual soul has the ability to fall in love with Lord Krishnacandra. 

He has the ability to be plunged in an ocean of love for Lord Krishna. ..

--excerpt from the Jaiva Dharma (chapter two)--



'`What is the soul's eternal nature?' one should carefully search for the truth. The soul's eternal nature is love. Therefore the soul is not unconscious or inanimate. It is different from unconscious matter. The soul's nature is to be conscious. The soul's nature is to love. In its pure state, love is identical with devotional service to Lord Krishna. Therefore love, manifested as devotional service to Lord Krishna, is the original nature of the individual soul.

The individual soul may be situated in two states of existence: 
1. the soul's pure state, 
2. the soul's state of material bondage. 

In the pure state the individual soul is manifested as pure spirit only, the soul is great, unbroken, pure, and eternal, free of any contact with inanimate matter. 
In the conditioned state the individual spirit soul is pathetic, broken, and impure. 
Then he does not take shelter of Lord Krishna. Then he is tormented by happinesses and sufferings.

Then the soul accepts many different material bodies, one after another. When he is in contact with the illusory potency maya, the individual soul is covered by a body of gross and subtle material elements. First, the soul identifies himself with the subtle material body. 
Second, he identifies himself with the gross material body. 
Third, he identifies himself as the subtle and gross bodies mixed together. In this way the soul's conception of his identity becomes changed. 

When he identifies himself as the subtle material body, the soul thinks of himself as the enjoyer of the fruits of his work. In this way his conception of himself as a servant of Lord Krishna becomes covered over by his misidentification of himself as the subtle material body.
When he identifies himself as the gross material body, the soul thinks, `I am a brahmana.' `I am a king.' `I am poor.' `I am unhappy.' `I am defeated by disease and grief.' `I am a wife.' `I am a husband.' 

-Jaiva-Dharma (chapter 2)--

(picture: Lord Sri Krishna playing His flute)



Once a saintly sannyasi with folded hands asked to Paramahamsa Babaji, "O master, at every moment I see that what was taught by Lord Chaitanya, the son of Saci, is the best form of the pure Vaisnava religion. I also see that the theory of impersonal monism taught by Sankaracarya is very wretched."

When Paramahamsa Babaji heard the name "Sankaracarya", he at once offered dandavat obeisances. Now he spoke the following words: "O noble-hearted friend, one should always think: `Shankaracarya is Lord Shiva himself.' 

Sankaracarya is actually the spiritual master of all the Vaishnavas. That is why Lord Chaitanya Mahaprabhu honors him with the title Acarya. Sankaracarya is a perfect Vaishnava.

Paramahansa Babaji continued: When Sankaracarya appeared in Bharata-varsa there was great need for a guna-avatara of the Lord. The voidist philosophy of Buddha had already practically destroyed the teachings of the Vedas and the duties of varnasrama-dharma. 

Voidist Buddhism even denied the existence of the Supreme Personality of Godhead. Although it did hint at the existence of the individual soul, Buddhism denied the soul's true eternal nature. At that time the brahmanas had practically become Buddhists and practically abandoned the religion of the Vedas.

At that time extraordinarily powerful Lord Siva descended as Sankaracarya to this world, re-established the authority of the Vedas, and transformed Voidist Buddhism into the philosophy of Vedic impersonalism. For succeeding in this extraordinary work, the world will be long indebted to Sankaracarya.

Every work in this world may be considered in two ways. Some work is useful in the context of a certain period of time, and other work is useful for all time. Sankaracarya performed work that was very important for that particular period in history.

From his efforts many good results came. Sri Ramanujacarya and Sri Madhvacarya built the palace of pure Vaisnava religion on the walls and foundation created by Sri Sankaracarya. Therefore Sankaracarya is a great friend of the Vaisnava religion. He is one of its founding teachers. The benefit created by Sankaracarya's teaching is now enjoyed, without any effort on their part, by the Vaisnavas. 

Shankaracarya affirmed that the pure spiritual state is one of perfect oneness. However, his present-day followers do not understand the hidden meaning of his words. Thus they gradually ascribed to him a position not truly his own. They declared the various stages of pure spiritual love to be products of the illusory potency maya. It is for this reason that their theory is called mayavada... 

--Jaiva-Dharma (Chapter Two)--



The meaning of the word `love'. The thing that attracts one spiritual entity to another spiritual entity is called `love'. If the two spiritual entities are not in truth different from each other, they cannot love each other.

All spiritual entities are naturally attracted to the supreme spiritual entity, Lord Krishnacandra. That attraction is called krishna-prema, or love for Lord Krishna.

Lord Krishnacandra and the individual spirit souls are eternally distinct spiritual entities. Therefore the love they bear for each other is an eternal fact.

Three things exist eternally: 1
1. the enjoyer, 
2. the enjoyed, 
3. the way enjoyment is obtained. 

If the person who enjoys by loving another is identical with the object of his enjoyment or love, then the love he feels can never be eternal.

If oneness is defined as the spiritual living entity's pure state, where he is free from any contact with matter, then oneness and spiritual love are identical.

--Jaiva-Dharma (chapter two)--



"Mahabhava is a specific transformation of the pure spiritual love. It is a very intense form of the bliss of pure love for Lord Krishna. In it the confidential relationship between the lover and the beloved reaches an intensity never known before. On the other hand, the mayavada philosophy can never understand that exalted love."

--Jaiva-Dharma (chapter two excerpt)--

Picture: Lord Krishna playing His flute and Srimati Radharani



I do not teach that one should like or hate any particular kind of garments. When one's heart is purified, his garments will also become pure. When a person gives great respect to his outward garments, it shows that he does not give great attention to the condition of his heart.
"In my opinion one should first purify his heart. Then he may adopt the external activities and garments of a saintly person without committing an offense.

In your heart become a sincere follower of Sri Chaitanya. Then you will naturally desire to accept the external things that are appropriate for that following. Let that be the way you act. 

Always remember the words of Sri Caitanya Mahaprabhu: 

"You should not make yourself a show bottle devotee and become a false renunciant. For the time being enjoy the material world in a befitting way and do not become attached to it.*

"Sri Chaitanya Mahaprabhu continued: Within your heart you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Krishna will soon be very pleased and deliver you from the clutches of maya."

--Jaiva-Dharma Chapter Two--



juancas

LISTA DE REPRODUCCIÓN - PLAYLIST






  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

MEDICINA NATURAL, RELAJACION

  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

VAISHNAVAS, HINDUISMO





  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

Biografías

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

Romanos

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

Egipto





  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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