воскресенье, 18 августа 2013 г.

Shreemati Lakshmi-Devi Sahasranam (Bhakti TV Telugu)


I have been listening to this version of 1000 Names of Shreemati Lakshmi-Devi all the spring.

This is one of the most impressive versions, which exists.

The following is the RIP from youtube. Made with 4K Youtube-downloader.

The folder includes *.FLV file, *.MP4-file and *.MP3-file.

The player with MP3 version of "Shreemati Lakshmi-Devi Sahasranam" is always with me, I even bought the special golden-hued I-Pod in which only 1000 Names of Shreemati Lakshmi-Devi are recorded!

DOWNLOAD (SANSKRIT, FLV, MP4, MP3):

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About me


I was born in 1981 (03 March) in Moscow, Russia, on Dwadashi Day. 

I am Tula-Lagna (yes, like Shree Chaitanya Mahaprabhu). 

My first education is philological (which proved to be very useful for studying Hindi and Sanskrit) and the second one is diplomatic.

I am virgin and I consider the virginity to be the most important thing for those jivas who want to cherish Madhurya-Bhava towards Bhagavan Shree Krishna. 

Otherwise, devotion will be of no use, because Shreemati Radharani Devi had cursed all women who are married to obnoxious material males forever (see Chapter 60 of Tenth Skandha of "Shreemad-Bhagavatam" for details, from the verse 10.60.43 - http://vedabase.net/sb/10/60/en)

Since my childhood I have been more interested in Martial Arts and Buddhistic religions, but I hated simplistic psychological Theravada Buddhism. 

I have been following to the Tantric sadhana of Vajrayana-Buddhism for 3 years, but I was much more interested in worshipping of Green Tara and Buddha, than in ridicule ideas of Void, which are falsely considered to be the highest achievement in Vajrayana. 

In 2008 I have heard about "Bhagavad-Gita" and bought the edition from Shree Chaitanya Saraswat Math.

Then I read the Russian translation of "Jaiva-Dharma" (edition of Shree Chaitanya Saraswat Math) and was very much impressed by the Genius of Shree Shreemad Bhaktivinoda Thakur. 

In 2009 (at the age 28) I have left my career and business and started to follow Vaishnava-Sadhana. 

I have met the Acharyas from the Mission of Shree Shreemad Bhaktivedanta Narayana Maharaj in 2010 and I consider this meeting to be the most decisive moment in my life. 

If I did not know Shree Shreemad Bhaktivedanta Narayana Maharaj, I would never know about Raganuga-Bhakti and I would be spiritually doomed!

In my belief, Shree Shreemad Bhaktivedanta Narayana Maharaj is the Highest Vaishnava Acharaya among all. 

From Shree Shreemad Bhaktivedanta Narayana Maharaj I have known about:

1) The right Gaudiya-Vaishnava-Sadhana

2) Gopi-Bhava and Manjari-Bhava

3) The enormous relevance of Gopala-Mantras. 

4) I have studied the majority of Classic Gaudiya Granthas in the translations of Shree Shreemad Bhaktivedanta Narayana Maharaj. 

I have gone through first spiritual transformation in 2010, when I have realized that I am one of the Gopis, totally belonging to Bhagavan Shree Krishna. 


I have been cherishing this feeling since, but externally I have followed to very strong Vaidhi-Bhakti-Sadhana. 


I have never been attached to Shree Chaitanya Mahaprabhu, but I am a great admirer of Shree Ramanuja-Sampradaya, that's why I have been repeating Mantras of Shree Ramanuja-Sampradaya all this time. 

I have been repeating Hare-Krishna-Maha-Mantra only for about 3 months not more, after this period this Mantra has been excluded from my sadhana forever. 

I have always been more inclined to Dhyana-Yoga, Manasika-Japa and the study of Puranas (and Upanishads along with Books of Vaishnava-Acharyas), so I have followed to these kinds of Sadhana since 2009. 

In 2011 due to Kripa of Bhagavan Shree Krishna I have added more Stotras to my sadhana and a lot of new Mantras. Only by the Kripa of Krishna I have managed to obtain new Mantras devoted to Various Avatars of Bhagavan Shree Vishnu. I have been repeating the new Mantras since 2011.  

The Mantra of Bhagavan Shree Varaha was especially crucial for me and I have been asking Shree Krishna to grant me Shree Varaha-Mantra for around 2 weeks. After this, Shree Krishna, by sheer miracle, pointed me the Book from which I have learned the Mantra of Bhagavan Shree Varaha. 

In 2012 I have started to add Gopala-Mantras to my sadhana. 

In 2012, checking my horoscope, I have noticed that I will pass through Rahu-Venus Dasha since December 2012. 

This Dasha is crucial for Gaudiya-Vaishnavas, because Shree Chaitanya Mahaprabhu have left this world  in this Dasha and He has revealed His Most Crucial Leelas in Rahu-Venus Dasha. 

Prema-Bhakti = Love (Venus) + Madness (Rahu). 

The one thing I have overlooked is that Venus is in 5th House in my horoscope. 5th House is the House of Bhakti and the Venus in this House will indicate ardent worshipper of Shreemati Radharani-Devi or Shreemati Lakshmi-Devi. 

Till the August 2013 I have not observed the greatest changes in me, but...

The sudden twist of August 2013. 

My Atma-Karaka is Mercury, that's why even by the summer 2013 I have retained some inclinations to Jnana-Yoga, Jnana-Mishra-Bhakti and Aishvarya-Bhakti. 

In August of 2013 (Rahu-Venus-Venus antardasha) I have started to go through the strange transformation. 

I have lost interest to Krishna-Mantras, Gyana-Yoga and my extensive study of Sanskrit Books. 

Instead I have started to repeat Mantras of Shreemati Radharani-Devi and Hymns of Shreemati Lakshmi-Devi. 

In August 2013, I have decided to "freeze" the blog, because I have lost interest to everything and because I want to devote the rest of my life to MY PRECIOUS PARA ISHVARI SHREEMATI RADHARANI DEVI AND SHREEMATI LAKSHMI-DEVI.

Anyway, I am in so heart-tearing girlish love with Shreemati Radharani-Devi, Shreemati Lakshmi-Devi and Shreemati Durga-Devi, that I will not be able to write anything.


Also, I am very vulnerable to death this year, because my horoscope indicates that I will live only Alpa-Ayu (32 years). Mars and Ketu as Marakas of my horoscope indicate sudden death and sudden Moksha without any sufferings at all!!!

If my blog is silent for too much, it means, that I am already not in this world, but in various Lokas with Bhagavan Shree Vishnu and Shreemati Lakshmi-Devi (yes, I support the idea of multiple siddha-dehas in the Spiritual Worlds, "support" is the wrong word in this case, because I can prove from my experience, that Mukta-Jivas are never limited by just one siddha-deha, and apart from my experience this is also stated in "Shree Vedanta-Sutra", 4.4.11 and 4.4.16 by Bhagavan Shree Krishna)!!!!

Death and blog freeze

There is a high possibility of my death this summer or autumn.  

I am 32 years old now and according to Jyotish I have to live only Alpa-Ayu (Alpa-Ayu = 32 years in Jyotish). 

I have Mars and Ketu as death marakas and other combinations which show the sudden death and the sudden Moksha without any suffering. 

Ketu is especially important in my case, as it is Moksha-Karaka and it is in 4th House (one of Moksha Houses) in my Rasi. 

If I have to say the last words, I would say that the love cherished by a young servant girl (manjari) to Her Beloved Prana Ishvari (Shreemati Radharani Devi and Shreemati Lakshmi-Devi) is the most precious feeling in the world. 

And it is even higher than Madhurya-Bhava which you can cherish towards Krishna! HAHAHAHAHAHA!

Anyway, I cherish both of these feelings and I am the most happiest girl in all worlds (along with other Manjaris). 

So, these are my last words. 

I have added the rubrique "ABOUT ME" to my blog and it tells about my spiritual development in past years.

The blog will be unfreezed by me, if the death does not happen, but I hope, I will die this summer, because I have asked Krishna to grant me Moksha for 2 years, but He was extremely right, when He said, I were not ready 2 years ago and encouraged me to check my horoscope.

2 years ago I was the ardent devotee of Krishna and now I am under the guidance of Shreemati Radharani Devi. It was too early for me to die 2 years ago, but I was very impulsive in asking Krishna about death!

As you can see from my life story, Shreemati Radharani Devi and Shree Krishna very skillfully plan the life of Their bhaktas and every Dasha in horoscope is very crucial!

I am very eager to meet Shreemati Radharani Devi and Shree Krishna these days, because I have so many to tell My Beloved, Adored and Admired Yugala!!!

Shankara-Acharya, Selected Glosses from "Shree Vishnu Sahasranam", Part 06 - "AISHVARYA-GROUP"


109. SAMAH (FOREVER DEVOTED TO SHREEMATI LAKSHMI-DEVI)

At all times "Equal", as Bhagavan Shree Vishnu is free from all changes. 

Or Bhagavan Shree Vishnu Who never abandons Shreemati Lakshmi-Devi. 

("SA" - "with" and "MAH" - "Shreemati Lakshmi-Devi", that is Bhagavan Shree Vishnu is ever with Shreemati Lakshmi-Devi).

332. VASUDEVAH

Bhagavan Shree Vishnu is called "VASU" as He veils ("VAS" - "to cover") in His Maya. 

"DEVA": is Bhagavan Shree Vishnu Who sports, wishes to conquer, conducts, shines, creates, and moves.

In the Udyoga Parva of "Mahabharata" it is said : "Like the Sun with his rays, I am covering (VASU) the whole Universe, and also I am residing (Deva) in all beings; hence I am called Vasudeva."  

"As I permeate all beings, as I exist (in all things) and as I am the Origin of gods. I am known as Vasudeva." 

"Shree Vishnu Purana", 1.2 says: "As Bhagavan Shree Vishnu resides everywhere, and in all things, He is named Vasudeva. All beings remain in Paramatman, and he, in all beings, hence the Omnipresent is called Vasudeva."

245. NARAYANAH

"Nara": Atman ; "Nara" the ether and other effects that are produced from it; 

Bhagavan Shree Vishnu, as their Cause, pervades them and they are thus His Abode ("AYANA").

Hence Bhagavan Shree Vishnu is named "Narayana". 

The Shruti ("Narayana-Upanishad", 13) says: "The in and out of this whole Universe, whatever we see or hear, all these are pervaded by Bhagavan Shree Narayana." 

The Mahabharata ("Udyoga Parva", 1.1.3) says: "The categories (Tattvas) are called Nara, as they are sprung from "Nara" (Atman); Bhagavan Shree Vishnu is called Narayana as they are His Abode."

Or because Bhagavan Shree Vishnu is the Abode of the "naras" during involution. 

The Shruti ("Taittiriya Upanishad", 3.1) says: "Whom they approach, and enter." 

"Shree Brahma-Vaivarta Purana": "As He is the seat of Naras, He is called Narayana." 

According to Manu Smriti (1-10): "The waters are called Naras which come out of Nara (God). As they are originally His Abode, He is called Bhagavan Shree Narayana." 

The Narasimha Purana says: "This is the real Mantra that destroys the deadly poison of Samsara, "Narayanaya Namah". This I proclaim very loudly with uplifted hands ; let the ascetics with passions curbed and intellects clear listen to me."

648. KESHAVAH 

Keshas are the rays which are in the Sun and the rest; as He is the Possessor of them He is named Keshava.

Mahabharata ("Shanti Parva", 342-49) says : "The Rays of Mine which illuminate (the Sun, etc.), are called Keshas. The wise brahmanas call Me therefore by the Name Keshava";

or, the Amshas called Brahma, Vishnu and Rudra are named Keshas, as Bhagavan Shree Vishnu rules over them He is Keshava. 

The Shruti ("Rig-Veda", 1.164.44) says : "There are three Keshins . . ." ("Keshin" - http://spokensanskrit.de/index.php?tinput=kezin&direction=SE&link=yes&choice=yes)

"Shree Vishnu-Purana", 5.1.61 says: "...are in the Earth.''

The word "Kesha" in above quotation is explained to mean "Amsha".

Shiva says to Bhagavan Shree Vishnu In the "Harivamsha", 279.47): 

"KA" means Brahma; 

and I am "ISHA" (GOD) of all embodied beings; 

and we (Brahma and Shiva) sprang from Your parts or manifestations ; hence You are named Keshava."

702. SATBHUTIH (OF SUPREME INTELLIGENCE)

As the Bhagavan Shree Vishnu is Ever-Existing and Shining, He is "Intelligence". The objective world is not to be called "Intelligence" because of its limitation, hence it is neither Sat (existing) nor Asat (non-existing). 

The limitation of objects has been demonstrated by the Srutis and reasoning.

271. NAIKARUPAH (OF MANY FORMS)

The Shruti ("Brihad-Upanishad", 4.5.19) says: "The Lord appears manifold by his Maya." 

The Smriti also ("Shree Vishnu Purana", 2.12) says: "Bhagavan Shree Vishnu is the luminaries, etc."

721. ANEKAMURTIH (MANY-FORMED)

Bhagavan Shree Vishnu takes Various Forms at His Own Wish during Incarnations in order to help the world.

121. VARAROHAH (OF EXCELLENT SYMBOL)

"Vara" - "Excellent" and "Aroha" - "Symbol"; 

or "Vararoha" means the Supreme Goal; 

because bhakti-yogs who ascend ("aroha") to the Abode of Bhagavan Shree Vishnu never return. 

The Shruti ("Chandogya Upanishad", 8.15.1) says : "He does not return." 

The Smriti also ("Bhagavad-Gita", 8.21) says : "By reaching Whom men do not return . . ."

355.  ATULAH (IMCOMPARABLE)

The Shruti ("Shvetashvatara-Upanishad", 4.19) says: "For Him Whose Name is the Glory of the Universe, there is no likeness."

The Smriti also ("Bhagavad-Gita", 11.43): "For Thy equal exists not, whence another superior to Thee in the three worlds?"

377. PARAMESHVARAH (THE SUPREME LORD)

Lord Krishna ("Bhagavad-Gita", 13.17) says: "The Supreme remaining the same in all Beings ..."

585. PARAYANAM (THE SUPREME GOAL)

From the Abode of Bhagavan Shree Vishnu there is no return. This Name may be taken as masculine gender as "PARAYANAH".  

386. SAMSTHANAH (THE ULTIMATE STAGE) 

Of the elements during Pralaya; 

or He Who is the Supreme Goal.

528. ANANDAH (FREED FROM THE WORLDLY PLEASURES)

Freed from the worldly pleasures (Anandah) (Nandah). 

636. VISHUDDHA ATMA

Bhagavan Shree Vishnu is free from the 3 mayik qualities (gunas).

711. ANALAH (THE UNLIMITED)

The Energies and Powers of Bhagavan Shree Vishnu are never limited.

446. IJYAH (THE ONE TO WHOM ALL OFFERINGS AND SACRIFICES SHOULD BE MADE) 

The Harivamsha says : "They who worship through holy sacrifices, the devas and pitris, they worship indeed
Bhagavan Shree Vishnu."

Dhyana-Yoga and many tamasi karmas


I presume, that nothing more powerful than Dhyana-Yoga exists. 

In the following Darshan Shree Shreemad SwamiNarayan grants the especially valuable notes about Dhyana-Yoga. 


The Prevalence Of The Dharma Of The Yugs 


9.1 In the Samvat year 1877, on Shrãvan vad 13 [5 th September, 1820], Swãmi Shree Sahajãnandji Mahãrãj walked from Sãrangpur and arrived at Kundal to please His haribhaktas. 

There, He was sitting facing north on a decorated bedstead on the veranda outside the west-facing rooms of Amrã Patgar’s home.  


He had tied a white pãgh around His head. He had covered Himself with a white pachhedi, and was wearing a white survãl and white angarkhu. 

A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.


9.2 Muktãnand Swãmi then asked, “Mahãrãj, why do the dharmas of the yugs prevail in a person’s heart?” 


9.3 Shreeji Mahãrãj replied, “The dharmas of the yugs prevail because of the three gun. When pure sattva-gun is prevalent, Satya-Yug prevails in the heart. 

When rajo-gun is prevalent, Tretã-Yug prevails in the heart. 

When rajo-gun and tamo-gun are prevalent together, Dvãpar-Yug prevails in the heart. 

Finally, when tamo-gun alone is prevalent, Kali-Yug prevails in the heart. In this way, the prevalence of the yugs is due to the gun.” 


9.4 Muktãnand Swãmi asked further, “What causes the activities of the gun?” 


9.5 Shreeji Mahãrãj replied, “The cause of the activities of the gun are karmas. Specifically, the type of karmas a person has performed previously, determines the gun that will prevail. 

Therefore, if a person, in whom rajo-gun and tamo-gun are prevalent, attempts to perform dhyãn on Bhagvãn, he will not be able to do so. 

In such situations, he should make use of the strength of ãtmã-nishthã and Bhagvãn’s greatness. 

He should realise, ‘I am the ãtmã. Since I am gunãtit, there can be no mãyik influence within me’. 

Furthermore, he should realise Bhagvãn’s greatness in the following way: ‘Ajãmel was a terrible sinner and yet, because of his son, he uttered the name of “Nãrãyan”. 

As a result, he was freed from all his sins and attained Akshardhãm. I have attained that Bhagvãn in His pratyaksha svarup, and I chant His holy name day and night. Therefore, I am fulfilled’. 

Thinking in such a way, he should always remain joyful. 

9.6 “However, a person in whom rajo-gun and tamo-gun are prevalent should not insist on performing dhyãn. Instead, he should engage in bhajan and smaran as much as possible. 

 Moreover, he should physically serve Bhagvãn and His sant with shraddhã. At the same time, he should abide by his dharma and believe himself to be fulfilled.” 

9.7 Again, Muktãnand Swãmi asked, “Kali-Yug prevails in the heart of a person who has accumulated many tãmasi karmas. Is there any method to eradicate those karmas, or not?”

9.8 Shreeji Mahãrãj answered, “If he has intense shraddhã and extremely firm faith in the words of Bhagvãn and His sant, then whatever type of tãmasi karmas he may have performed, they will be destroyed. 

The dharma of Kali-Yug will also vanish, and the dharma of Satya-Yug will prevail. Therefore, if a person practices satsang with absolute honesty, then no fault will remain in his heart, and he will become brahm-rup in this very lifetime.” 


9.9 Then, Svayamprakãshãnand Swãmi asked, “What can be called sthãn?” 


9.10 Shreeji Mahãrãj replied, “An individual’s dharma according to the four varnas and the four ãshrams should be known as sthãn. 

You are all tyãgis, but if you were to leave this ãshram and tread the path of grahasthas, then you would be known to have diverted from your sthãn. 

So, even in the most difficult circumstances, or even if I were to issue an ãgnã, you should not deviate from your dharma. 

Moreover, while grahasthas wish to perform my pujã by offering clothes and jewellery, you should not wish to do so. 

Instead, you should offer pujã by using leaves, flowers, fruits, and water, and you should experience joy by performing this pujã. 

 It would not be appropriate for you to deviate from your dharma to perform pujã of Bhagvãn. 

Therefore, all of you should remain within your own dharma, and offer pujã within your capacity. This is my ãgnã, so abide by it firmly.”

Shankara-Acharya, Selected Glosses from "Shree Vishnu Sahasranam", Part 05 - "BHAYA-GROUP"

This is my favourite Group of the Names of Bhagavan Shree Vishnu and it is only for asuras, because bhaktas of Bhagavan Shree Vishnu never suffer. 

The last 2 parts (Bhaya and Aishvarya) will be in text form, because currently I have to redistribute my time to Sadhana. Possibly, later I will make the charts. 

"Bhaya" (भय) means "Fear" in Sanskrit. 


Shankara-Acharya, Selected Glosses from "Shree Vishnu Sahasranam", Part 05 - "BHAYA-GROUP"

114. RUDRAH

As Bhagavan Shree Vishnu causes beings to cry (dhatu "RUD" - "to cry") when He destroys them at the time of involution. 

Rudra may mean he confers ("RA" - "to give") good ("RUD");

or Bhagavan Shree Vishnu destroys ("DRA") the misery and its cause ("RU").

906. ARAUDRAH (HE THAT IS NOT WRATHFUL)

Raudra: Karma is violent, desire too is violent, so also anger is violent. 

Bhagavan Shree Vishnu is Free from these 3 kinds of violences because of Him having achieved all His desires; 

Bhagavan Shree Vishnu has no desire, hatred and etc. 

Hence Bhagavan Shree Vishnu is called "ARAUDRAH".

228. AVARTANAH (THE TURNER)

Of the wheel of Samsara.

231. SAMPRAMARDANAH (THE CRUSHER)

By manifesting as Rudra, Death and the rest.

244. JAHNUH (THE DISINTEGRATOR)

Of men during involution, or because Bhagavan Shree Vishnu leads those devoid of devotion away from the Supreme.

357. BHIMAH (THE AWE-INSPIRING)

He whom all fear; or if the prefix "A" is added, the name becomes "ABHIMA" causing no fear to those who
follow the Righteous Path (Dharma).

948. BHIMAH (THE TERROR)

The Shruti ("Katha-Upanishad", 6.2) says: "He is a Great Fear like an uplifted Thunder-Bolt."

949. BHIMAPARAKRAMA (OF FEARFUL POWERS)

Because (in His Incarnations) Bhagavan Shree Vishnu is the cause of fear to asuras and others.

860. DAMAYITA (THE PUNISHER)

Of beings through Vaivasvata (Yama), kings and others.

861. DAMAH (THE PUNISHMENT)

Bhagavan Shree Vishnu is the Punishment itself inflicted on those who deserve it.

935. BHAYAPAHAH (THE DESTROYER OF FEAR)

Of Samsara.

915. AKRURAH (NOT CRUEL)

Cruelty: it is a mental modification born of excessive wrath, or the internal affliction caused by it. 

Because Bhagavan Shree Vishnu has obtained all desired objects and is free from every (kind) of desire, He has no anger and no cruelty.

914. SARVARIKARAH (THE MAKER OF NIGHT)

To those bound in Samsara, Atman is (dark as) night; to the wise ones Samsara is (as) night. 

As Bhagavan Shree Vishnu is the Cause of these two, He is called (Maker of the night). 

Lord Krishna ("Bhagavad-Gita", 2.69) says : "When it is night to all beings, then is the sage awake. When all beings are awake, then is the night of the knowing sage."

898. KAPILAH (DARK-BLUE HUED)

Like the colour of Badaba, the fire of final destruction.

1000. SARVAPRAHARANAYUDHAH (BHAGAVAN SHREE VISHNU IS ARMED WITH ALL KINDS OF DESTRUCTIVE WEAPONS)

There is no rule to the effect that Bhagavan Shree Vishnu wields only these (the above mentioned) weapons, but it is said that He has all kinds of destructive weapons. 

Although finger-nails, etc., are not usually recognised as weapons, they serve Him as weapons. 

The use of the phrase "armed with all kinds of destructive weapons" at the end serves to show that Bhagavan Shree Vishnu is the Lord of all, having genuine intentions (Satya-Sankalpa).

The Shruti ("Brihad-Upanishad", 6.4.22) says : "He is the Lord of all."

Om! Prostration to Bhagavan Shree Vishnu Who is armed with all destructive weapons (Sarvapraharanayudhomnamah).

суббота, 17 августа 2013 г.

"SHREE SHREE BHAVANA SARA SANGRAHAH", translation by Haricarana Dasa, 2000


This is a part of my very old E-Library. In 2017 this segment had been replaced by the NEW VAISHNAVA E-LIBRARY, which can be found on:

Wordpress (a catalogue with pictures and cloud links to PDF-scans) - #Wordpress
Nimbus (this is just a TXT-version without pictures) - #Nimbus
Airborn (the mirror of Wordpress) - #Airborn
GoogleDocs (the mirror of Wordpress) - #GoogleDocs

"SHREE VISHNU SAHASRANAM" (5 Volumes - sadagopan.org)

DOWNLOAD:

I read only the first Volume of this version of "Shree Vishnu-Sahasranam" and, it goes without saying, that it is fascinating, because it is the official edition of Shree Ramanuja Sampradaya. 

You can always download this version from http://sadagopan.org/

It is good to remember that the variant from sadagopan.org exists, because it is very comprehensive and based on the glosses of Vaishnava-Acharyas apart from the variant of Shankara-Acharya, which I refer to very often. 


T H I S   S C A N   B E L O N G S   T O   T H E   F A M I L Y   O F   M Y   C O M P A C T  
 V A I S H N A V A   E - L I B R A R I E S ,   T H E Y   C A N   B E   F O U N D   O N :  
Wordpress (a catalogue with pictures and cloud links to PDF-scans) - #Wordpress
Nimbus (this is just a TXT-version without pictures) - #Nimbus
Airborn (the mirror of Wordpress) - #Airborn
GoogleDocs (the mirror of Wordpress) - #GoogleDocs

Shree Lalitha Sahasranamam - Dr. Ambika Kameshwar



I loved this version of "Shree Lalitha Sahasranamam" and I have listened the Hymn 3 times when I was preparing the Fourth Group of Selected Shankara-Acharya glosses.

I have downloaded the Hymn from youtube, using 4K downloader.

There are 2 files under the links below:

1) FLV-file

2) MP3-file

Usually I use FLV-files instead of youtube watching in order not to overload the browser.

The watching from dropbox or box is also better, because they are not so overloaded with various features as youtube.

DOWNLOAD:

YandexDisk  Cubby  Box  Dropbox  4Sync  GoogleDocs  Skydrive  Ge.tt  Copy

Shankara-Acharya, Selected Glosses from "Shree Vishnu Sahasranam", Part 04 - "BHAKTI-GROUP", LIST B


The copy of this image on box, dropbox, minus, copy.


The colour scheme is:


                         


The font is: Lucida Calligraphy

"THE VAISHNAVA UPANISHADS", SANSKRIT, Adyar Library, 1923


DOWNLOAD:

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"STAVAMRITA LAHARI" by Vishvanatha Chakravarti Thakur EXCERPTS translated from Hindi Edition of Bhaktivedanta Narayana Maharaj


This is a part of my very old E-Library. In 2017 this segment had been replaced by the NEW VAISHNAVA E-LIBRARY, which can be found on:

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пятница, 16 августа 2013 г.

Shankara-Acharya, Selected Glosses from "Shree Vishnu Sahasranam", Part 03 - "BHAKTI-GROUP", LIST A


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Manasi Puja and the seasons

This is the incredible darshan of Shree Shreemad SwamiNarayan about Manasi-Seva and various seasons. 

It is very practical and I have enhanced my sadhana very much due to the Grace of this darshan. 




Mãnsi Pujã 

23.1 In the Samvat year 1885, on the night of Ãso sud Punam [22nd October 1828], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead that had been placed in the yard of His residence in Dãdã Khãchar’s darbãr in Gadhadã. 

He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 

23.2 Then, Shreeji Mahãrãj, out of compassion, addressed all the bhaktas and said, “A person who is a bhakta of Bhagvãn daily performs the mãnsi pujã of Bhagvãn. 

A person should perform that mãnsi pujã in different ways, depending on the three seasons: summer, winter, and monsoon. 

During the four months of summer.

23.3 “During the four months of summer, a person should perform pujã by first bathing Bhagvãn with cool, fragrant, pure water. He should then offer Him a beautiful, washed, thin, white khes to wear. 

After seating Bhagvãn on a beautiful seat, His whole body should be smeared with fragrant sandalwood from the Malay mountains, which has been collected in a bowl after forming it into a paste. 

Firstly, the sandalwood paste should be smeared on His forehead and closely observed; then the paste should be smeared on His chest, stomach, thighs, calves, and other parts of His body.

Those parts should also be observed. Then, beautiful kum-kum should be applied on His holy feet as well as on the soles of His feet, and they too should then be observed. 

Then, garlands of fragrant flowers, such as mogrã, chameli, champã, and roses, as well as various jewellery, and bãjubandh and berkhã made of flowers should be offered. 

A fine cloth that is not too heavy and is as white as a mogrã flower should be tied around His head; and a beautiful, white cloth which is fine and light, should be wrapped around His body. 

Then, he should embrace Bhagvãn – once, or twice, or according to the degree of his love. 

Then, he should touch Bhagvãn’s holy feet to his own chest and head. During the embrace, the sandalwood paste on Bhagvãn’s body, as well as parts of the garlands of flowers, may stick to his own body; and kum-kum may also stick as a result of touching Bhagvãn’s holy feet to his own chest and head. 

All this should be visualised, and he should feel, ‘Sandalwood paste, kum-kum, and garlands blessed by Bhagvãn have touched my body!’ 

During the four months of winter.

23.4 “During the four months of winter, a person should perform pujã by first bathing Bhagvãn with warm water, and then offering Him a white khes to wear. 

He should then seat Bhagvãn on a decorated bedstead with a velvet mattress that has been covered with a white sheet.

He should offer a survãl, offer a dagli, tie a rich orange reto of golden threads around His head, tie a rich reto around His waist, and place a rich reto over His shoulders. 

Then, he should place various types of jewellery made of diamonds, pearls, gold, and rubies on various parts of His body, and also a pearl necklace. 

After offering these clothes and jewellery, the various parts of Bhagvãn’s body should be closely observed. 

A kum-kum chãndlo should also be applied to Bhagvãn’s forehead. 

During the four months of monsoon

23.5 “During the four months of monsoon, a person should perform pujã imagining that Bhagvãn has returned from some village, and His white clothes have become completely drenched; or that He had gone to bathe with the paramhans in a river and has returned from there completely drenched.  

After removing His wet clothes, He should be offered deep orange garments to wear, and His forehead should be smeared with yellow sandalwood paste mixed with saffron. 

23.6 “During summer, a person should visualise Bhagvãn to be sitting either in an open place or in a flower garden. During winter and monsoon, he should visualise Bhagvãn to be seated in a medi, or inside a house. In particular, when offering Bhagvãn something to eat, only those foods – that are chewed, drunk, licked, or sucked – which he likes to eat should be visualised for offering to Bhagvãn. 

Even if Bhagvãn does not like these foods, when offering items to Him, a person should still visualise only those items that he enjoys himself. Also, incense, oil lamps, flowers, and ãrti should be offered to Bhagvãn as appropriate. 

23.7 “In this way, a bhakta who offers pujã in different ways according to the three different seasons increases his love for Bhagvãn, and his jeev benefits tremendously. 

Therefore, whoever has heard this talk should remember it and daily perform the mãnsi pujã of Bhagvãn in 
the way described. As a matter of fact, I have never talked about this before.” 

23.8 Shreeji Mahãrãj then spoke on another topic. He said, “When Bhagvãn and His bhaktas are pleased on a bhakta, he should feel, ‘It is my great fortune that Bhagvãn and His bhaktas are pleased with me’. 

Also, when they lecture him, for the purpose of teaching a lesson, he should feel, ‘It is my great fortune that they lecture me; after all, it will help in removing my flaws’. In this way, a person should be pleased even if lectured; he should not feel any grief in his mind, nor get upset, nor even regard himself as being very sinful. 

He should always remain pleased. This attitude should always be remembered.” 

"THE BRAHMASUTRA BHASHYA OF MADHVAACHARYA" with glosses of Shree Shreemad JayaTirtha, Shree Shreemad VyasaTirtha and Shree Shreemad RaghavendrAcharya (1911, 1915, 1920)


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In separate files:

Volume 01 - https://copy.com/3oqgELvPxoL7

Volume 02 - https://copy.com/n4jdHpS7DG4C

Volume 03 - https://copy.com/tSXFYQCwZVAY


"THE PROCESS OF CREATION IN DASA SAHITYA", Tirumala Tirupati, 1999

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English annotation by Vishnudut1926: This is very impressive book, but I have read it about 2 years ago, so I can't provide the elaborate description.

Usually I don't like the stories about Sarga at all, but don't be outfoxed by the name of the book, because it is actually not about creation.

A lot of elaborate ideas of Vaishnava-Acharyas are explained in the book.

I have been impressed by the Chapter about Shree Vaikuntha-Dhama from this Book 2 years ago. 
T H I S   S C A N   B E L O N G S   T O   T H E   F A M I L Y   O F   M Y   C O M P A C T  
 V A I S H N A V A   E - L I B R A R I E S ,   T H E Y   C A N   B E   F O U N D   O N :  
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"Vilapa-Kusumanjali - A Bouquet of Lamentations" by Shree Shreemad Raghunatha dasa Goswami lectures Ananta Dasa Babaji Maharaja


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English annotation by Vishnudut1926: "Vilapa-Kusumanjali" is one of the most significant Prayers for Gaudiya-Sampradaya, because Manjari-Bhava is especially extolled in this Prayer. 

The very similar text is "Sankalpa-Kalpadruma" by Shree Shreemad Vishvanatha Chakravarti Thakur. 

There are 2 files in the folder: 

1) The original Prayer

2) The lectures of Shree Shreemad Ananta Das Babaji, based on some verses of the Prayer


New Additions to my Flickr gallery

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Aspire to become servants of Shree Radhika (Radha-Dasya) only


The very distinctive feature of "Shree Brihad-Bhagavatamrita" is the division of bhakti-yogs into:

1) Gyana-bhaktas 2) Shuddha-bhaktas 3) Premi-bhaktas 4) Prema-Para-bhaktas 5) Prematura-bhaktas (see page 28 and further in the edition of Shree Shreemad Narayana Maharaj). 

Manjari-Bhava is considered to be the highest achievent, that's why Verse 2.1.21-22 is the most heart-capturing Verse for all of us!!!!!!!!


"SHREE BRIHAD-BHAGAVATAMRITA", 2.1.21-22: "These  devotees,  being  indifferent  to  all  other  spiritual  practices and goals, aspire to become servants of Shree Radhika (Radha-Dasya) only. 

To attain this service, they constantly sing Her Holy Names, immersed in divine love. 

If these devotees, like other general devotees, obtain a special place in the same Vaikuntha, our hearts will not be satisfied. 

Alas! I cannot tolerate the idea that Nanda and the other cowherdsmen and Yashoda and the cowherd women would have the same destination as ordinary devotees.". 

DIG-DARSHINI-TIKA (COMMENTARY BY SHREE SHREEMAD SANATANA GOSWAMI):  To  present  the  destination  achieved  by  those exceptional devotees, their distinction is being shown in these verses beginning with "ye". 

Shree Uttara says, “These devotees develop complete detachment towards the happiness derived from the spiritual practices (sadhanas) and goals (sadhyas) of the five types of devotees mentioned earlier  [verse  16].  

Sacrificing  all  other  practices  and  goals  with  a palmful of water – or in other words, renouncing them completely – they  exclusively  strive  for  the  servitorship  of  Shreemati  Radhika,  the Most Beloved of Madana-gopala Shree Krishna. 

Their singular aspiration is,  ‘I  want  to  be  Shree  Radhika’s  maidservant.’  Upon  obtaining  that position, they automatically attain not only all their desires, but the results of desires beyond imagination.” 

Thus with the words beginning with  "sankirtayanti",  Shree  Uttara  emphasizes  how  extraordinary that sadhana is that can grant such an extraordinary result.

“These  devotees  glorify  the  names  of  Rasa-Rasika  Shree  Krishna  – He  who  enjoys  the  rasa  dance  –  by  performing  "sankirtana",  singing in  sweet  voices  with  ecstatic  loving  sentiment.  

The  lovingly performed nama-sankirtana, or chanting of the holy names, is imbued with  overwhelming,  natural  love  for  the  Lord.  

Therefore,  if  their destination is the same as those of all other devotees, then our hearts will be filled with discontent.”

Here  one  may  argue,  “Just  as  Dvaraka  and  other  abodes  are present  in  Vaikuntha,  Shree  Mathura-Mandala  is  also  present  there. 

And  in  Mathura  is  Shree  Gokula.  Let  the  devotees  of  Shree  Rasa-Rasika enjoy pastimes with their beloved Lord as they wish in that Gokula. 

Just  as  the  Yadavas,  commensurate  with  their  sadhana,  experience greater happiness than the Pandavas, similarly let the devotees of Rasa-Rasika Shree Krishna also obtain results befitting their sadhana and reside in the Shree Mathura Gokula of Vaikuntha.”

Here,  the  term  "anyesham  iva",  meaning  ‘like  others,’  implies  ‘like the  Pandavas  and  Yadavas.’  

"Tesham",  meaning  ‘of  them,’  implies  that devotees of Shree Rasa-Vihari Shree Krishna also attain the topmost happiness, commensurate to their sadhana.

Shree Uttara replies, “This, however, does not satisfy my heart. That level of happiness is generally very common.”

Another understanding of Shree Uttara’s words is: 

“This may be the case, but if, by the influence of the great mercy of the lotus feet of Gopinatha  Shree  Krishna,  those  most  affectionate  and  highly  perfected personalities  acheive  the  same  destination,  then  so  be  it.  

However, peerless  personalities  such  as  the  gopas  and  gopis  like  Shree  Nanda, Shree Yashoda, and their followers, the other residents of Vraja, possess paramount,  unbounded  love  for  Shree  Krishna  that  is  Eternal  and  Ever-Fresh. It is absolutely unacceptable that they would obtain a destination similar to others.” 

This is communicated in the word aho, meaning ‘alas.’ She says, “Aho! It is unbearable for me to think that they would also obtain the same ordinary result as all other devotees. It is inappropriate to equate the majestic with the insignificant.”

понедельник, 12 августа 2013 г.

Of these two, I have an extreme repulsion for a person who has excessive affection for his relatives

I hate all my relatives, considering them to be mayik (the epithet "mayik" is too beautiful for them, because in reality my relatives are just stupid). 

It is always more than necessary for bhakti-yog to be extremely educated in Gyana-Shastras. 

The heart must be cold and compassion-and-emotion-void. 

I suppose, that Bhakti-Yoga is not possible without Gyana and especially the awareness of everything being the illusion. 

By the way, I also hate the idea of compassion, because it is just sentimental crap. 

The following darshan of Shree Shreemad SwamiNarayan is incredible and very Gyana-imbued!




Gadhadã III – 19 

Two Undesirable Traits Of A Tyãgi 


19.1  In  the  Samvat  year  1884,  on  Shrãvan  vad  13  [20th   August  1827], Swãmi  Shree  Sahajãnandji  Mahãrãj  was  sitting  on  a  mattress  with cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã.  

He was dressed entirely in white clothes.  Also, garlands of  mogrã  and  karnikãr  were  hanging  around  His  neck.    A  sabhã  of munis,  as  well  as  haribhaktas  from  various  places,  had  gathered before Him. 

19.2  Then,  Shreeji  Mahãrãj  said,  “A  bhakta  who  has  abandoned  worldly life  may  possess  two  negative  traits  which  are  not  appropriate  for him in this satsang; the first is lust and the second is affection for his relatives.    

In  my  eyes,  a  person  who  possesses  these  two  negative traits is like an animal.  Of these two, I have an extreme repulsion for a person who has excessive affection for his relatives. 


19.3  “For this reason, a person who has abandoned worldly life should not keep even the slightest amount of affection for his relatives.

This is because having affection for bodily relatives is a greater sin than the five great sins.  

Therefore, a tyãgi bhakta of Bhagvãn should realise his own chaitanya to be distinct from both the body and the relatives of the body.

He should believe, ‘I am the ãtmã; I have no relations at all  with  anyone’.    

In  fact,  the  relatives  of  this  body  should  be considered  together  with  the  relatives  of  the  8.4  million  types  of previous life forms.

If a person does try to understand the greatness of  his  relatives,  knowing  them  to  be  satsangis,  then  since  there  is already  some  affection  due  to  the  fact  that  they  are  related,  he develops more affection for them than he has for  Bhagvãn and the bhaktas of Bhagvãn.  

Therefore, if a person does keep affection for his relatives  knowing  them  to  be  bhaktas  of  Bhagvãn,  towards  whom affection is natural, then his life becomes useless. 

19.4  “Moreover,  it  is  also  natural  for  a  person  to  develop  affection  for those  who  perform  his  sevã,  even  though  they  may  not  be  his relatives.  

So, a person who is wise should not keep affection towards a  person  who  is  serving  him,  even  if  that  person  happens  to  be  a bhakta of Bhagvãn.  

For example, if a snake has released venom into sweetened milk, the mixture also becomes poisonous.  

Similarly, out of self-interest, a person should not keep affection towards someone who performs his  sevã, even if the person serving happens to be a bhakta.  

This is because his jeev becomes attached due to that sevã.  

Then, just as he thinks about Bhagvãn, he also begins to think about the person who serves his needs.  

For that person, this in itself is an obstacle  in  his  worship  of  Bhagvãn  –  just  as  the  young  deer  itself 
becomes avidyã (mãyã) for Bharatji.  

In this way, a bhakta of Bhagvãn should totally avoid all those who obstruct his worship of Bhagvãn, knowing them to be avidyã.” 


19.5  Shreeji Mahãrãj then concluded by adding, “The paramhans and all the  sãnkhya-yogi  bhaktas  should  daily  say  and  listen  to  this  talk which  I  have  just  delivered.    

Specifically,  the  senior  member  of  a mandal should daily narrate this talk, and others should listen. If the senior person fails to do so, he should do upvãs on that day.  

Those who  do  not  come  to  listen  to  that  talk  of  Bhagvãn  with  shraddhã should also do upvãs.  

Please remember these words firmly in your lives.”