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Sastra Reading
Narada-Bhakti-Sutra
In 1967, His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda translated and wrote purports for thirteen of the eighty-four aphorisms (Śrīla Prabhupāda called them "codes") of the Nārada-bhakti-sūtra.
As with his other works, Śrīla Prabhupāda's purports to the Nārada-bhakti-sūtra were completely in line with the teachings of the param-parā, or disciplic succession, and at the same time full of his own realizations.
There is a particular charm to the Nārada-bhakti-sūtra in its brevity, universality, and emphasis on total surrender to Lord Kṛṣṇa. The aphorisms are strong and can be easily remembered.
(This work was completed by HG Gopiparanadana Prabhu and Satsvarupa dasa Gosvami)
Now therefore, I will try to explain the process of devotional service.
Devotional service manifests as the most elevated, pure love for God.
This pure love for God is eternal.
Upon achieving that stage of transcendental devotional service in pure love of God, a person becomes perfect, immortal, and peaceful. (texts 1-4)
Devotional service manifests as the most elevated, pure love for God.
This pure love for God is eternal.
Upon achieving that stage of transcendental devotional service in pure love of God, a person becomes perfect, immortal, and peaceful. (texts 1-4)
A self-realized person is always in the transcendental state known as brahma-bhūta, which is characterized by joyfulness. When one is self-realized he becomes joyful. In other words, he is free from the material contamination of lamentation and hankering. As long as we are in material existence, we lament for the losses in our life and hanker for that which we do not have. A self-realized person is joyful because he is free from material lamentation and hankering.
A self-realized person also sees all living entities equally. For him, there is no distinction between the higher and lower species of life. It is also stated that a learned man does not distinguish between a wise brāhmaṇa and a dog because he sees the soul within the body, not the external bodily features. Such a perfected, self-realized person becomes eligible to understand bhakti, or devotional service to the Lord.
A self-realized person also sees all living entities equally. For him, there is no distinction between the higher and lower species of life. It is also stated that a learned man does not distinguish between a wise brāhmaṇa and a dog because he sees the soul within the body, not the external bodily features. Such a perfected, self-realized person becomes eligible to understand bhakti, or devotional service to the Lord.
— con Yanti Ismayawati y Arunagiri Nathan Sornum.
According to Śrīla Rūpa Gosvāmī, there are six impediments to the discharge of devotional service, and also six activities favorable to progress in devotional service:
The first impediment is atyāhāra, overeating or accumulating more wealth than we need.
Similarly, a devotee does not wish to accumulate a large bank balance: he simply earns as much as he requires. This is called yāvad-artha or yuktāhāra.
The next impediment Śrīla Rūpa Gosvāmī mentions is prayāsa, endeavoring very hard for material things.
The next impediment to devotional service is prajalpa, talking of mundane subject matter.
Becoming enamored of the ritualistic rules is the next impediment, called niyamāgraha.
Finally, a devotee should not be greedy (laulyam), nor should he mix with ordinary materialistic men (jana-sańga).
Similarly, there are six positive items for advancing in devotional service. First, while one should not be enthusiastic to attain material achievements, one should be very enthusiastic to attain the perfectional stage of devotional service. This enthusiasm is called utsāha.
The next item favorable for devotional service is niścaya, confidence.
The devotee should patiently follow the rules and regulations of devotional service so that the day will come when he will achieve, all of a sudden, all the perfection of devotional service.
He should not lament for any loss or any reverse in his advancement in spiritual life. This patience (dhairya) is the third positive item for advancing in devotional service.
Furthermore, a pure devotee is not envious, hateful, or lazy in the discharge of devotional service. Confident of his advancement, he continually performs his prescribed devotional duties. This is called tat-tat-karma-pravartana.
The last two items are sańga-tyāga, giving up the association of nondevotees, and sato-vṛtti, following in the footsteps of the previous ācāryas.
The first impediment is atyāhāra, overeating or accumulating more wealth than we need.
Similarly, a devotee does not wish to accumulate a large bank balance: he simply earns as much as he requires. This is called yāvad-artha or yuktāhāra.
The next impediment Śrīla Rūpa Gosvāmī mentions is prayāsa, endeavoring very hard for material things.
The next impediment to devotional service is prajalpa, talking of mundane subject matter.
Becoming enamored of the ritualistic rules is the next impediment, called niyamāgraha.
Finally, a devotee should not be greedy (laulyam), nor should he mix with ordinary materialistic men (jana-sańga).
Similarly, there are six positive items for advancing in devotional service. First, while one should not be enthusiastic to attain material achievements, one should be very enthusiastic to attain the perfectional stage of devotional service. This enthusiasm is called utsāha.
The next item favorable for devotional service is niścaya, confidence.
The devotee should patiently follow the rules and regulations of devotional service so that the day will come when he will achieve, all of a sudden, all the perfection of devotional service.
He should not lament for any loss or any reverse in his advancement in spiritual life. This patience (dhairya) is the third positive item for advancing in devotional service.
Furthermore, a pure devotee is not envious, hateful, or lazy in the discharge of devotional service. Confident of his advancement, he continually performs his prescribed devotional duties. This is called tat-tat-karma-pravartana.
The last two items are sańga-tyāga, giving up the association of nondevotees, and sato-vṛtti, following in the footsteps of the previous ācāryas.
Self-realization, the brahma-bhūta stage, is only the beginning of spiritual life; it is not the perfectional stage.
The perfectional stage begins with activity in the self-realized position, and that activity is based on the understanding that a living entity is eternally the subordinate servitor of the Supreme Lord.
The next stage in the process of elevation to love of God is sādhu-sańga, association with persons already in the highest stage of love of God...
One who associates with pure devotees or an elevated devotional society goes to the next stage —bhajana-kriyā, or acceptance of the regulative principles of worshiping the Supreme Lord...
The preliminary stage of understanding prema, love of God, is to approach a proper pure devotee, accept him as one's spiritual master, and execute regulated devotional service under his guidance.
The next stage is called anartha-nivṛtti, in which all the misgivings of material life are vanquished. A person gradually reaches this stage by regularly performing the primary principles of devotional service under the guidance of the spiritual master. There are many bad habits we acquire in the association of material contamination, chief of which are illicit sexual relationships, eating animal food, indulging in intoxication, and gambling...
After following the regulative principles and purifying the material senses, one attains the stage of niṣṭhā, firm faith in the Lord. When a person has attained this stage, no one can deviate him from the conception of the Supreme Personality of Godhead.
If a person is fortunate enough to vanquish all misgivings caused by material existence and rise up to the stage of niṣṭhā, he can then rise to the stages of ruci (taste) and āsakti (attachment for the Lord).
Āsakti is the beginning of love of Godhead. By progressing, one then advances to the stage of relishing a reciprocal exchange with the Lord in ecstasy (bhāva).
Every living entity is eternally related to the Supreme Lord, and this relationship may be in any one of many transcendental humors.
At the stage called āsakti, attachment, a person can understand his relationship with the Supreme Lord. When he understands his position, he begins reciprocating with the Lord. By constant reciprocation with the Lord, the devotee is elevated to the highest stage of love of Godhead, prema.
--(purport on NBS text two)--
There are three levels of transcendentalists: the self-realized knowers of the impersonal Brahman feature of the Absolute Truth; the knowers of the Paramātmā, the localized aspect of the Supreme, which is understood by the process of mystic yoga; and the bhaktas, who are in knowledge of the Supreme Personality of Godhead and engage in His devotional service. Those who understand simply that the living being is not matter but spirit soul and who desire to merge into the Supreme Spirit Soul are in the lowest transcendental position. Above them are the mystic yogīs, who by meditation see within their hearts the four-handed Viṣṇu form of the Paramātmā, or Supersoul. But persons who actually associate with the Supreme Lord, Kṛṣṇa, are the highest among all transcendentalists.
--Sri Narada Bhakti Sutra--
There are different stages in the process of elevation of God:
Sādhu-sańga, or association with persons already in the highest stage of love of God.
One who associates with pure devotees or an elevated devotional society goes to the next stage —bhajana-kriyā, or acceptance of the regulative principles of worshiping the Supreme Lord.
And when the neophyte devotee accepts a pure devotee as his spiritual master, the duty of the spiritual master is to train the neophyte in the principles of regulated devotional service, or vaidhi-bhakti.
The next stage is called anartha-nivṛtti, in which all the misgivings of material life are vanquished. A person gradually reaches this stage by regularly performing the primary principles of devotional service under the guidance of the spiritual master.
After following the regulative principles and purifying the material senses, one attains the stage of niṣṭhā, firm faith in the Lord.
If a person is fortunate enough to vanquish all misgivings caused by material existence and rise up to the stage of niṣṭhā, he can then rise to the stages of ruci (taste) and āsakti (attachment for the Lord).
Āsakti is the beginning of love of Godhead. By progressing, one then advances to the stage of relishing a reciprocal exchange with the Lord in ecstasy (bhāva).
At the stage called āsakti, attachment, a person can understand his relationship with the Supreme Lord. When he understands his position, he begins reciprocating with the Lord.
By constant reciprocation with the Lord, the devotee is elevated to the highest stage of love of Godhead, prema.
--NBS (excerpt from the Bhaktivedanta purport on text 2)--
Sādhu-sańga, or association with persons already in the highest stage of love of God.
One who associates with pure devotees or an elevated devotional society goes to the next stage —bhajana-kriyā, or acceptance of the regulative principles of worshiping the Supreme Lord.
And when the neophyte devotee accepts a pure devotee as his spiritual master, the duty of the spiritual master is to train the neophyte in the principles of regulated devotional service, or vaidhi-bhakti.
The next stage is called anartha-nivṛtti, in which all the misgivings of material life are vanquished. A person gradually reaches this stage by regularly performing the primary principles of devotional service under the guidance of the spiritual master.
After following the regulative principles and purifying the material senses, one attains the stage of niṣṭhā, firm faith in the Lord.
If a person is fortunate enough to vanquish all misgivings caused by material existence and rise up to the stage of niṣṭhā, he can then rise to the stages of ruci (taste) and āsakti (attachment for the Lord).
Āsakti is the beginning of love of Godhead. By progressing, one then advances to the stage of relishing a reciprocal exchange with the Lord in ecstasy (bhāva).
At the stage called āsakti, attachment, a person can understand his relationship with the Supreme Lord. When he understands his position, he begins reciprocating with the Lord.
By constant reciprocation with the Lord, the devotee is elevated to the highest stage of love of Godhead, prema.
--NBS (excerpt from the Bhaktivedanta purport on text 2)--
— con Ohene Djan.
One who is convinced that he is eternally a servitor of the Supreme Lord is called immortal because he has realized his constitutional position of immortality. Unless one can understand his position as a living entity and an eternal servitor of the Lord, there is no question of immortality. But one who accepts these facts becomes immortal…
Upon attaining love of God, a person immediately becomes immortal and no longer has to change his material body. But even if a devotee of the Lord has not yet reached the perfectional stage of love of Godhead, his devotional service is considered immortal. Any action in the stage of karma or jñāna will be finished with the change of body, but devotional service, even if not executed perfectly, will continue into the next life, and the living entity will be allowed to make further progress.
--NBS (Bhaktivedanta purport on text 3)--
Upon attaining love of God, a person immediately becomes immortal and no longer has to change his material body. But even if a devotee of the Lord has not yet reached the perfectional stage of love of Godhead, his devotional service is considered immortal. Any action in the stage of karma or jñāna will be finished with the change of body, but devotional service, even if not executed perfectly, will continue into the next life, and the living entity will be allowed to make further progress.
--NBS (Bhaktivedanta purport on text 3)--
In the Śvetāśvatara Upaniṣad (5.9) states,
bālāgra-śata-bhāgasya śatadhā kalpitasya ca
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate
"If the tip of a hair were divided into one hundred parts, and if one of those parts were again divided into a hundred parts, that one ten-thousandth part of the tip of the hair would be the dimension of the living entity."
A person who understands his constitutional position as a fragment of the Supreme Lord and engages himself in devotional service with all seriousness at once becomes immortal.
--Narada Bhakti Sutra (purport text (3)--
"A person engaged in such pure devotional service neither desires anything for sense gratification, nor laments for any loss, nor hates anything, nor enjoys anything on his personal account, nor becomes very enthusiastic in material activity."
--Narada-Bhakti-Sutra (1.5)--
--Narada-Bhakti-Sutra (1.5)--
According to Śrīla Rūpa Gosvāmī, there are six impediments to the discharge of devotional service, and also six activities favorable to progress in devotional service.
1. The first impediment is atyāhāra, overeating or accumulating more wealth than we need. When we give free rein to the senses in an effort to enjoy to the highest degree, we become degraded. A devotee should therefore eat only enough to maintain his body and soul together; he should not allow his tongue unrestricted license to eat anything and everything it likes. A devotee does not eat extravagantly; he simply eats what he offers to the Supreme Lord, Kṛṣṇa.
2. Similarly, a devotee does not wish to accumulate a large bank balance: he simply earns as much as he requires. This is called yāvad-artha or yuktāhāra.
3. The next impediment Śrīla Rūpa Gosvāmī mentions is prayāsa, endeavoring very hard for material things. A devotee should not be very enthusiastic about attaining any material goal. As soon as the body is finished, all material achievements are also finished. No one takes with him anything he has achieved materially in this world. The only thing he can carry with him is his asset of devotional service; that alone is never vanquished.
4. The next impediment to devotional service is prajalpa, talking of mundane subject matter. Nor is a devotee very strict in following ritualistic rules and regulations mentioned in the Vedas.
5. Becoming enamored of these rituals is the next impediment, called niyamāgraha. Because a devotee fully engages in the supreme service of the Lord, he automatically fulfills all other obligations and doesn't have to execute all the details of Vedic rituals.
6. Finally, a devotee should not be greedy (laulyam), nor should he mix with ordinary materialistic men (jana-sańga).
These are six negatives, or "do-nots," for the devotee; therefore one who wants to attain the perfectional stage of love of Godhead refrains from these things.
--Narada-Bhakti-Sutra (purport excerpt text 5)--
--Picture: Lord Govinda playing His flute for the pleasure of the animals and plants of Vrindavan--
1. The first impediment is atyāhāra, overeating or accumulating more wealth than we need. When we give free rein to the senses in an effort to enjoy to the highest degree, we become degraded. A devotee should therefore eat only enough to maintain his body and soul together; he should not allow his tongue unrestricted license to eat anything and everything it likes. A devotee does not eat extravagantly; he simply eats what he offers to the Supreme Lord, Kṛṣṇa.
2. Similarly, a devotee does not wish to accumulate a large bank balance: he simply earns as much as he requires. This is called yāvad-artha or yuktāhāra.
3. The next impediment Śrīla Rūpa Gosvāmī mentions is prayāsa, endeavoring very hard for material things. A devotee should not be very enthusiastic about attaining any material goal. As soon as the body is finished, all material achievements are also finished. No one takes with him anything he has achieved materially in this world. The only thing he can carry with him is his asset of devotional service; that alone is never vanquished.
4. The next impediment to devotional service is prajalpa, talking of mundane subject matter. Nor is a devotee very strict in following ritualistic rules and regulations mentioned in the Vedas.
5. Becoming enamored of these rituals is the next impediment, called niyamāgraha. Because a devotee fully engages in the supreme service of the Lord, he automatically fulfills all other obligations and doesn't have to execute all the details of Vedic rituals.
6. Finally, a devotee should not be greedy (laulyam), nor should he mix with ordinary materialistic men (jana-sańga).
These are six negatives, or "do-nots," for the devotee; therefore one who wants to attain the perfectional stage of love of Godhead refrains from these things.
--Narada-Bhakti-Sutra (purport excerpt text 5)--
--Picture: Lord Govinda playing His flute for the pleasure of the animals and plants of Vrindavan--
There are six positive items for advancing in devotional service.
First, while one should not be enthusiastic to attain material achievements, one should be very enthusiastic to attain the perfectional stage of devotional service. This enthusiasm is called utsāha. A living entity cannot stop acting. So when he is forbidden to become enthusiastic about material achievements, he should at once be encouraged to be enthusiastic about spiritual achievements. Enthusiasm is a symptom of the living entity; it cannot be stopped. It is just like a powerful engine: if you utilize it properly, it will give immense production. Therefore enthusiasm should be purified. Instead of employing enthusiasm for attaining material goals, one should be enthusiastic about achieving the perfectional stage of devotional service. Indeed, enthusing His devotees in devotional service is the purpose for which Kṛṣṇa descends to this material world.
The next item favorable for devotional service is niścaya, confidence. When one becomes disappointed in his service to the Supreme Lord, that disappointment must be rejected and replaced with confidence in attaining the ultimate goal, love of Godhead.
The devotee should patiently follow the rules and regulations of devotional service so that the day will come when he will achieve, all of a sudden, all the perfection of devotional service. He should not lament for any loss or any reverse in his advancement in spiritual life. This patience (dhairya) is the third positive item for advancing in devotional service.
Furthermore, a pure devotee is not envious, hateful, or lazy in the discharge of devotional service. Confident of his advancement, he continually performs his prescribed devotional duties. This is called tat-tat-karma-pravartana.
The last two items are sańga-tyāga, giving up the association of nondevotees.
And sato-vṛtti, following in the footsteps of the previous ācāryas.
These practices greatly help the devotee remain fixed on the path of devotional service and avoid the tendency to enjoy temporary, material things. Thus the activities of a devotee remain always pure and without any contamination of the material world.
--Narada-Bhakti-Sutra (purport (1.5)--
Picture: Lord Krishna playing His flute
First, while one should not be enthusiastic to attain material achievements, one should be very enthusiastic to attain the perfectional stage of devotional service. This enthusiasm is called utsāha. A living entity cannot stop acting. So when he is forbidden to become enthusiastic about material achievements, he should at once be encouraged to be enthusiastic about spiritual achievements. Enthusiasm is a symptom of the living entity; it cannot be stopped. It is just like a powerful engine: if you utilize it properly, it will give immense production. Therefore enthusiasm should be purified. Instead of employing enthusiasm for attaining material goals, one should be enthusiastic about achieving the perfectional stage of devotional service. Indeed, enthusing His devotees in devotional service is the purpose for which Kṛṣṇa descends to this material world.
The next item favorable for devotional service is niścaya, confidence. When one becomes disappointed in his service to the Supreme Lord, that disappointment must be rejected and replaced with confidence in attaining the ultimate goal, love of Godhead.
The devotee should patiently follow the rules and regulations of devotional service so that the day will come when he will achieve, all of a sudden, all the perfection of devotional service. He should not lament for any loss or any reverse in his advancement in spiritual life. This patience (dhairya) is the third positive item for advancing in devotional service.
Furthermore, a pure devotee is not envious, hateful, or lazy in the discharge of devotional service. Confident of his advancement, he continually performs his prescribed devotional duties. This is called tat-tat-karma-pravartana.
The last two items are sańga-tyāga, giving up the association of nondevotees.
And sato-vṛtti, following in the footsteps of the previous ācāryas.
These practices greatly help the devotee remain fixed on the path of devotional service and avoid the tendency to enjoy temporary, material things. Thus the activities of a devotee remain always pure and without any contamination of the material world.
--Narada-Bhakti-Sutra (purport (1.5)--
Picture: Lord Krishna playing His flute
— conSreepad Biswas.
"One who understands perfectly the process of devotional service in love of Godhead becomes intoxicated in its discharge. Sometimes he becomes stunned in ecstasy and thus enjoys his whole self, being engaged in the service of the Supreme Self."
--Narada-Bhakti-Sutra (1.6)--
Picture: Krishna and Balarama in Vrndavana
--Narada-Bhakti-Sutra (1.6)--
Picture: Krishna and Balarama in Vrndavana
— con Sreepad Biswas.
Śrīla Rūpa Gosvāmī, a great ācārya in the line of devotional service, has described this stage as follows:
"Although appearing just like a madman, a person in the ecstasy of devotional service is not mad in the material conception of the term; this ecstasy is the manifestation of the pleasure potency of the Supreme Lord."
The Lord has various potencies, one of which is called āhlādinī-śakti, His internal pleasure potency. Only one who becomes a little conversant with this potency can taste such ecstasy.
--Narada-Bhakti-Sutra--
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Aa-Anc · Aga - Ahy · Ai - Akshay · Akshe - Amshum · Ana - Ancie · Ang - Asvayu · Ata - Az · Baa-Baz · Be-Bhak · Bhal-Bu · C · Daa-Daz · De · Dha-Dry · Du-Dy · E · F · Gaa-Gayu · Ge-Gy · Ha-He · Hi-Hy · I · J · K · Ka - Kam · Kan - Khatu · Ki - Ko · Kr - Ku · L · M · N · O · P · R · S · Saa-San · Sap-Shy · Si-Sy · Ta - Te · U · V · Ve-Vy · Y · Z
Conceptos Hinduistas (2919)SK
Conceptos Hinduistas (2592)SK
Aa-Ag · Ah-Am · Ana-Anc · And-Anu · Ap-Ar · As-Ax · Ay-Az · Baa-Baq · Bar-Baz · Be-Bhak · Bhal-Bhy · Bo-Bu · Bra · Brh-Bry · Bu-Bz · Caa-Caq · Car-Cay · Ce-Cha · Che-Chi · Cho-Chu · Ci-Cn · Co-Cy · Daa-Dan · Dar-Day · De · Dha-Dny · Do-Dy · Ea-Eo · Ep-Ez · Faa-Fy · Gaa-Gaq · Gar-Gaz · Ge-Gn · Go · Gra-Gy · Haa-Haq · Har-Haz · He-Hindk · Hindu-Histo · Ho-Hy · Ia-Iq · Ir-Is · It-Iy · Jaa-Jaq · Jar-Jay · Je-Jn · Jo-Jy · Kaa-Kaq · Kar-Kaz · Ke-Kh · Ko · Kr · Ku - Kz · Laa-Laq · Lar-Lay · Le-Ln · Lo-Ly · Maa-Mag · Mah · Mai-Maj · Mak-Maq · Mar-Maz · Mb-Mn · Mo-Mz · Naa-Naq · Nar-Naz · Nb-Nn · No-Nz · Oa-Oz · Paa-Paq · Par-Paz · Pe-Ph · Po-Py · Raa-Raq · Rar-Raz · Re-Rn · Ro-Ry · Saa-Sam · San-Sar · Sas-Sg · Sha-Shy · Sia-Sil · Sim-Sn · So - Sq · Sr - St · Su-Sz · Taa-Taq · Tar-Tay · Te-Tn · To-Ty · Ua-Uq · Ur-Us · Vaa-Vaq · Var-Vaz · Ve · Vi-Vn · Vo-Vy · Waa-Wi · Wo-Wy · Yaa-Yav · Ye-Yiy · Yo-Yu · Zaa-Zy
GENERAL
JUDAISMO | Ärî Garga-Samhita | Oraciones Selectas al Señor Supremo | Devotees Vaishnavas | Dandavat pranams - All glories to Srila Prabhupada | Hari Katha | Santos Católicos | El Antiguo Egipto I | Archivo Cervantes | Sivananda Yoga | Neale Donald Walsch | SWAMIS | ENCICLOPEDIA - INDICE | DEVOTOS FACEBOOK | EGIPTO - USUARIOS de FLICKR y PICASAWEB | AYUDA en INFORMÁTICA | BIOGRAFIAS | BUDDHISMO | CINEMANÍA | DANDAVAT PRANAMS | DANDAVATS | HEBREO - JUDAISMO | HINDUISMO | KABALEH - CABALA | MAESTROS ESPIRITUALES | MEDICINA NATURAL | Mis Escritos | MITOS Y LEYENDAS - MITOLOGÍAS | Religión | TEXTOS BÍBLICOS | Textos Sagrados Antiguos
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