Here is a relevant comment by Bhaktivinoda Thakura about this, from Caitanya-siksamrta, 3.1:
"On the path of gradual development, care must be taken to to become steadily elevated to a higher level, no matter what the present level. By good fortune, the tendency of the soul is to elevate itself gradually, but there are certainly obstacles along the path, and so the soul may fail to reach the ultimate goal. Those who desire to reach a higher standard must always be conscious of this fact.
In progressing from one level of life to the next, two things should be considered. The aspirant should be firmly fixed in one position to take a firm step to the next higher level. Then in order to advance successfully to the higher level, when one foot gives up the previous place, that foot must firmly fix itself in the higher level before the other foot can follow on to that new level. Simultaneously, the aspirant must give up attachment to the lower level, becoming firmly established on the higher level. By moving too quickly, the aspirant will fall. By moving too slowly the results will come slowly
...Some people lament that they have not attained devotion to Krsna but at the same time they do not make any real attempt to raise themselves to the level of Krsna bhakti. They remain bound to one of the levels and do not attempt to progress to the practices of the next higher level- this is known as niyamagraha. If people stop at one stage, how can they expect to progress to the top?
Thus, many devotees on the level of vaidhi-bhakti make no attempt to progress to raga bhakti and bhava bhakti, but then lament they have not attained bhava. Again many people remain attached to the rules of varnasrama and are indifferent to bhava and prema. This bondage to one level is an obstacle to their advancement."
Gosto · Responder · 18 min
Jaya Nrsimha Sri Nrsimha Vamos a ver, yo no sigo la Gaudiya Matha y ni los Parivaras Ortodoxos de los Babajis. Ni nunca fui a ningun de sus Templos. Yo sigo Srila Prabhupada y los Acaryas previos. BAS !!!
Gosto · Responder · 10 min
Jaya Nrsimha Sri Nrsimha The process is briefly summarized by Srila Prabhupada in Teachings of Lord Caitanya:
"Rāmānanda Rāya explained that one should accept the mood of the damsels of Vraja. In the Caitanya-caritāmṛta it is clearly said that one should accept the emotional activities of the associates of Kṛṣṇa, not imitate their dress.
One should also always meditate upon the dealings between Rādhā and Kṛṣṇa in the transcendental world. One should think of Rādhā and Kṛṣṇa twenty-four hours a day and engage in Their service within one’s mind, not externally change one’s dress.
By adopting the mood of the associates and friends of Rādhārāṇī and following in their footsteps, one can ultimately achieve the perfectional stage of being transferred to Goloka Vṛndāvana, the transcendental abode of Kṛṣṇa.
By adopting this emotional mood of following in the footsteps of the gopīs, one attains his siddha-deha. This word indicates the pure spiritual body, which is beyond the senses, mind and intelligence. The siddha-deha is the purified soul who is just suitable to serve the Supreme Lord. No one can serve the Supreme Lord as His associate without being situated in his perfectly pure spiritual identity. That identity is completely free from all material contamination.
As stated in the Bhagavad-gītā, a materially contaminated person transmigrates to another material body by material consciousness. At the time of death he thinks materially and is therefore transferred to another material body. Similarly, one who at the time of death is situated in his pure spiritual identity thinks of the spiritual loving service rendered to the Supreme Lord and is transferred to the spiritual kingdom, to enter into the association of Kṛṣṇa. In other words, the qualification for being transferred to the spiritual kingdom at the time of death is to think, in one’s spiritual identity, of Kṛṣṇa and His associates.
No one can contemplate the activities of the spiritual kingdom without being situated in his pure, spiritual identity (siddha-deha). Thus Rāmānanda Rāya said that without attaining one’s siddha-deha one can neither become an associate of the damsels of Vraja nor render service directly to the Personality of Godhead, Kṛṣṇa, and His eternal consort, Rādhārāṇī.
In this regard, Rāmānanda quoted a nice verse from Śrīmad-Bhāgavatam (10.47.60):
“Neither the goddess of fortune, Lakṣmī, nor the damsels of the heavenly kingdom can attain the facilities of the damsels of Vrajabhūmi – and what to speak of others?”
Gosto · Responder · 9 min · Editado
Jaya Nrsimha Sri Nrsimha "no se debe tratar de elevarse artificialmente a la etapa de prema-bhakti sin seguir seriamente los principios regulativos de sadhana-bhakti." (Srila AC Bhaktivedanta Swami Prabhupada) like emoticon
Gosto · Responder · 6 min · Editado
Jaya Nrsimha Sri Nrsimha Sadhana Bhakti esta dividido en 2: Vaidhi Bhakti y Raganuga Bhakti.
Gosto · Responder · 6 min
Jaya Nrsimha Sri Nrsimha Sadhana quiere decir que el devoto todavia no es perfecto. Por eso es Sadhana. Y Raganuga hace parte de Sadhana. Lo que se alcanza en etapas avanzadas es Prema. Prema Bhakti es lo que NO se puede artificialmente obtener.
Lo que es Vaidhi Bhakti ?
Gosto · Responder · 30 min
Jaya Nrsimha Sri Nrsimha Vaidhi Bhakti quiere decir seguir las 64 praticas del servicio devocional.
Gosto · Responder · 28 min
Jaya Nrsimha Sri Nrsimha 1. aceptar el refugio de los pies de loto de un maestro espiritual genuino,
2. ser iniciado por el maestro espiritual y aprender con él a desempeñar el servicio devocional,
3. obedecer las órdenes del maestro espiritual con fe y devoción,
4. seguir los pasos de los grandes ācāryas (maestros) bajo la dirección del maestro espiritual,
5. preguntar al maestro espiritual cómo se puede avanzar en el cultivo de conciencia de Kṛṣṇa,
6. estar dispuesto a renunciar a cualquier cosa material para complacer a la Suprema Personalidad de Dios, Śrī Kṛṣṇa (esto quiere decir que cuando nos dedicamos al servicio devocional de Kṛṣṇa, debemos estar dispuestos a renunciar a alguna cosa que tal veú no quisiéramos abandonar, y también tenemos que aceptar algo que tal veú no quisiéramos aceptar),
7. residir en un lugar sagrado de peregrinaje, tal como Dvārakā o Vṛndāvana,
8. aceptar sólo lo que sea necesario, o tratar con el mundo material sólo hasta donde sea necesario,
9. observar ayuno en el día de Ekādaśī, y
10. venerar a los árboles sagrados, tales como el árbol baniano.
Estos dieú puntos constituyen las necesidades preliminares para comenzar el desempeño del servicio devocional de acuerdo con los principios regulativos. Si un devoto neófito observa al comienzo los dieú principios anteriores, es seguro que avanzará rápidamente en el cultivo de conciencia de Kṛṣṇa.
El siguiente grupo de instrucciones se da a continuación:
1. Se debe renunciar estrictamente a la compañía de no devotos.
2. No se debe instruir a personas que no estén deseosas de aceptar el servicio devocional.
3. No se debe estar muy interesado en construir templos o monasterios costosos.
4. No se debe tratar de leer demasiados libros, ni pensar en ganarse la vida dando conferencias acerca de El Śrīmad-Bhāgavatam o El Bhagavad-gītā, o recitándolos a modo de profesión.
5. No se deben descuidar los asuntos ordinarios.
6. No hay que dejarse llevar por los lamentos cuando se pierde, ni por el júbilo cuando se gana.
7. No se debe faltar al respeto a los semidioses.
8. No se debe molestar innecesariamente a ningún ser viviente.
9. Se deben evitar cuidadosamente las diferentes ofensas que se pueden cometer al cantar el santo nombre del Señor o al venerar a la Deidad del templo.
10. Se debe ser muy intolerante ante la blasfemia contra la Suprema Personalidad de Dios, Kṛṣṇa, o contra Sus devotos.
Si no observamos estos dieú principios, no podremos elevarnos debidamente al plano del sādhana-bhakti, o servicio devocional en la práctica. Śrīla Rūpa Gosvāmī menciona en total veinte puntos, y todos ellos son muy importantes. De los veinte, los tres primeros - aceptar un maestro espiritual genuino, ser iniciado por él y servirle con respeto y reverencia - son los más importantes.
Los siguientes puntos importantes se dan a continuación:
1. Se debe decorar el cuerpo con tilaka, que es el símbolo de los vaiṣṇavas. (La finalidad de ello es que tan pronto como una persona vea esas marcas en el cuerpo del vaiṣṇava, inmediatamente recuerde a Kṛṣṇa. El Señor Caitanya dijo que un vaiṣṇava es aquel que, cuando lo vemos, nos recuerda a Kṛṣṇa. Por lo tanto, es esencial que un vaiṣṇava se marque el cuerpo con tilaka, para recordarles de Kṛṣṇa a los demás.
2. Al uno marcarse con tilaka, algunas veces se puede escribir Hare Kṛṣṇa en el cuerpo.
3. Se deben aceptar las flores y guirnaldas que se han ofrecido a la Deidad y al maestro espiritual, y se deben colocar en el cuerpo.
4. Se debe aprender a bailar ante la Deidad.
5. Se debe aprender a postrarse inmediatamente al ver a la Deidad o al maestro espiritual.
6. Tan pronto como se visita un templo del Señor Kṛṣṇa, uno se debe poner de pie.
7. Cuando se lleva a la Deidad de paseo por la calle, el devoto debe seguir inmediatamente la procesión. (En relación con esto se debe hacer notar que en la India, y especialmente en los templos de Viṣṇu, se sigue el sistema de que además de la Deidad grande que está situada permanentemente en la sección principal del templo, existen otras Deidades más pequeñas que se llevan en procesión al anochecer. En algunos templos se acostumbra realizar una gran procesión al anochecer con una banda musical y con una hermosa sombrilla grande cubriendo a las Deidades, las cuales van sentadas en tronos decorados en el carruaje o palanquín, que es llevado por los devotos. Las Deidades salen a la calle y recorren el vecindario, y la gente del mismo sale a ofrecer prasāda. Todos los residentes del vecindario siguen la procesión, por lo cual la escena es muy bella. Cuando la Deidad va saliendo, los servidores del templo le presentan las cuentas del día: tanto se recaudó y tanto se gastó. Lo que ocurre es que se considera que la Deidad es el propietario de todo el establecimiento, y a todos los sacerdotes y demás personas que cuidan el templo se les considera sirvientes de la Deidad. Este sistema es muy, muy antiguo, y todavía se observa. Por lo tanto, aquí se menciona que cuando la Deidad sale de paseo, la gente debe seguirla).
8. El devoto debe visitar un templo de Viṣṇu cuando menos una o dos veces al día, por la mañana y al atardecer. (En Vṛndāvana, este sistema se sigue muy estrictamente. Todos los devotos de la ciudad van cada mañana y cada anochecer a visitar diferentes templos. Debido a ello, durante esas horas hay grandes aglomeraciones de gente por toda la ciudad. En la ciudad de Vṛndāvana hay aproximadamente cinco mil templos. Claro que no es posible visitarlos todos, pero por lo menos hay una docena de templos muy grandes e importantes que fueron establecios por los Gosvāmīs y los cuales se deben visitar).
9. Se debe caminar alrededor del edificio del templo un mínimo de tres veces. (Todos los templos están hechos de modo tal que se pueda caminar a su alrededor cuando menos tres veces. Algunos devotos caminan alrededor del templo más de tres veces - dieú veces, quince veces - , según sus votos. Los Gosvāmīs acostumbraban caminar alrededor de la colina de Govardhana). También se debe caminar alrededor de toda la zona de Vṛndāvana.
10. Se debe adorar a la Deidad del templo de acuerdo con los principios regulativos. (Ofreciendo ārati y prasāda, decorando a la Deidad, etc. Estas cosas deben observarse regularmente).
11. Se debe prestar servicio personal a las Deidades.
12. Se debe cantar.
13. Se debe ejecutar saṅkīrtana.
14. Se debe rezar con cuentas.
15. Se deben ofrecer oraciones.
16. Se deben recitar oraciones notables.
17. Se debe probar el mahā-prasāda (comida del mismo plato que se ofrece a las Deidades).
18. Se debe beber caraṇāmṛta (agua del baño de las Deidades, que se ofrece a los visitantes).
19. Se deben oler el incienso y las flores que se ofrecen a la Deidad.
20. Se deben tocar los pies de loto de la Deidad.
21. Se debe contemplar a la Deidad con gran devoción.
22. Se debe ofrecer ārati (ārātrika) a diferentes horas.
23. Se debe oír lo que El Śrīmad-Bhāgavatam, El Bhagavad-gītā y los libros similares dicen sobre el Señor y Sus pasatiempos.
24. Se debe rezar a la Deidad pidiendo Su misericorida.
25. Se debe recordar a la Deidad.
26. Se debe meditar sobre la Deidad.
27. Se debe prestar algún servicio voluntario.
28. Se debe pensar en el Señor como amigo de uno.
29. Se debe ofrecer todo al Señor.
30. Se debe ofrecer un artículo favorito (como una prenda de vestir o cierta comida).
31. Se deben correr toda clase de riesgos y hacer toda clase de esfuerzos para beneficio de Kṛṣṇa.
Gosto · Responder · 13 min
Jaya Nrsimha Sri Nrsimha 32. En todas las condiciones se debe ser un alma entregada.
33. Se debe verter agua en el árbol de tulasī.
34. Se debe oír regularmente la lectura de El Śrīmad-Bhāgavatam y textos similares.
35. Se debe vivir en un lugar sagrado tal como Mathurā, Vṛndāvana o Dvārakā.
36. Se debe ofrecer servicio a los vaiṣṇavas (a los devotos).
37. Se debe disponer el servicio devocional de acuerdo con los medios de cada cual.
38. En el mes de Kārttika (octubre - noviembre) se debe hacer lo necesario para realizar servicios especiales.
39. Durante Janmāṣṭamī (cuando se celebra la aparición de Kṛṣṇa en este mundo) se debe ejecutar un servicio especial.
40. Se debe hacer todo con gran cuidado y devoción por la Deidad.
41. Se debe saborear el placer de la lectura del Bhāgavatam entre los devotos, y no entre extraños.
42. Se debe buscar relacionarse con devotos a quienes se considera más adelantados que uno.
43. Se debe cantar el santo nombre del Señor.
44. Se debe vivir en la jurisdicción de Mathurā.
Pues bien, el conjunto de los principios regulativos hace un total de sesenta y cuatro puntos. Como hemos mencionado, los primeros son los dieú principios regulativos principales. Después vienen los dieú principios regulativos secundarios, y a estos se agregan otras cuarenta y cuatro actividades. Así que en total hay sesenta y cuatro puntos para llevar a cabo la práctica regulativa del servicio devocional. De estos sesenta y cuatro puntos, cinco de ellos - la adoración de la Deidad, el oír la lectura de El Śrīmad-Bhāgavatam, el relacionarse con los devotos, el saṅkīrtana y el vivir en Mathurā - son muy importantes.
Gosto · Responder · 12 min
Jaya Nrsimha Sri Nrsimha Nectar de la Devocion de Srila Prabhupada
Gosto · Responder · 1 · 12 min
Jaya Nrsimha Sri Nrsimha Entonces el devoto(a) al praticar Sadhana de oir los passatiempos de Krsna, adorar la Deidad, cantar Hare Krsna, asociarse con devotos y vivir en el Dhama o hacer de su hogar el Dhama (los 5 puntos esenciales de Vaidhi Bhakti) irá despertar una atracion (Lobha) por un relacionamiento con Krsna en una Rasa especifica. Esta muy lejos de ser perfecto. Solo ANHELA. Este ANHELAR es el RAGANUGA SADHANA BHAKTI. Entonces en etapas avanzadisimas alcanza Prema Bhakti.
Gosto · Responder · 2 min · Editado
Jaya Nrsimha Sri Nrsimha Eso no tiene nada que ver con Gaudiya Matha y ni Parivaras Ortodoxos de Babajis. Eso es lo que ensena Prabhupada y los Acaryas previos.
Y despues que este ANHELO despierta, el SADHAKA continua a praticar lo mismo. Oir los passatiempos de Krsna, adorar la Deidad, cantar Hare Krsna, asociarse con devotos y vivir en el Dhama o hacer de su hogar el Dhama, mas con una motivacion distinta.
"l@s pseudodevot@s quieren saltar al amor espontáneo sin antes trascender el cuerpo material y la mente, malinterpretando a Rupa Goswami cuando dice que el neófito debe seguir los pasos de los eternos residentes de Vrindavan."
Una cosa es el devot@ pensar que "ya soy un sakha" por ejemplo, y otra MUY DIFERENTE es ANHELAR esta relación de sakhya (u otras).
"verdadero sabor y por ende apego por cantar, escuchar y recordar con real anhelo comienza a manifestarse desde la etapa de Ruci."
Sin ninguna duda el verdadero sabor comienza a manifestarse desde la etapa de Ruci. Mas la prática de Raganuga Sadhana empieza antes. Empieza con Lobha. EL ANHELO EMPIEZA ANTES. Y el ANHELO tambien tiene gradaciones.
El punto inicial de Raganuga Sadhana no es estar libre de deseos materiales. Deseos materiales acompañan el devot@ hasta la etapa avanzada de Bhava. El punto inicial es Lobha.
Srila Prabhupada: The siddha-pranali process is followed by a class of men who are not very authorized and who have manufactured their own way of devotional service. They imagine they have become associates of the Lord simply by thinking of themselves like that.
This external behavior is not at all according to the regulative principles. The so-called siddha-pranali process is followed by the prakrita-sahajiya, a pseudosect of so-called Vaishnavas. In the opinion of Rupa Gosvami, such activities are simply disturbances to the standard way of devotional service. Sri Rupa Gosvami says that learned acharyas recommend that we follow the regulative principles even after the development of spontaneous love for Krishna. -- Nectar of Devotion 16
To speculate on what your eternal position with Krishna is, or to have some one tell you what it is, is a sign of a prakrta-sahajiya. You will know when you get to that platform. It is irrelevant in the practice of bhakti yoga to speculate on this. Srila Prabhupada says, "That will be revealed when you are liberated. Why you are bothering now?" (Morning Walk, 6-7-76, LA)
According to the Vedanta Sutra (4.4.1) and Sri Sanatana Goswami (Brhadbagavatamrtam, 2.2), a soul never gets given a spiritual body at any time. The spiritual body is an eternal and inseparable facet of the individual soul, the jiva-atma. The spiritual form of the self is eternally and inseparably connected to the individual self. My spiritual body is inseparable from me and, though dormant, my spiritual body has been with me for all of eternity. When a soul desires to render service to the Lord in his spiritual form then the dormant spiritual body becomes fully manifest. This is clearly stated to be the case in the Vedanta Sutra and in more recent texts such as Sri Sanatana Goswami's book Brhadbhagavatamrtam. It is utterly wrong to think that a soul can be given a spiritual body.
Srila Prabhupada Conversations, Morning Walk, 6-7-76, LA
Prabhupada: In this sahajiya party, then preaching will be finished. Siddha-pranali. Then everything will be finished. Preaching will be finished.
Tamala Krsna: What does that mean, Srila Prabhupada, siddha-pranali?
Prabhupada: Siddha-pranali is nonsense. They have manufactured a siddha-pranali.
Ramesvara: [break] ...the initiation that you are given your siddhas, your eternal position.
Prabhupada: They have learned it from these Radha-kunda babajis.
Tamala Krsna: From Radha-kunda babajis?
Prabhupada: Babajis, yes. After all, they're fool, rascals, so whatever they say. Let them say all nonsense. They are disqualified. Sahajiya babajis, that's all.
Ramesvara: Srila Prabhupada, when the devotee is in the original relationship with Krsna, his siddha-deha, why is it that he sometimes changes his original rasa with Krsna?
Prabhupada: Hm?
Ramesvara: Each one of us has an original relationship with Krsna, some as plant, some as tree, some as cow, some as cowherd boy. So if that is re-established, why should the devotee desire to change it?
Prabhupada: Well, that is spiritual kingdom. You can change if you like.
Tamala Krsna: It is not static, Prabhupada once explained. Love is not static.
Prabhupada: Generally, it is not changed. Just like mother Yasoda, she's mother all the time, eternally.
Tamala Krsna: The question came in Bombay two or three years ago. Prabhupada said that it is not static. You can have (inaudible).
Hari-sauri: I always understood before that the rasa was fixed, but that within that rasa one may take different..., one may take a different line.
Prabhupada: That will be revealed when you are liberated. Why you are bothering now?
Prabhupada: A patient is thinking, "How shall I dance when I become healthy?" First of all, rascal, become healthy, then talk of all this. The rascals are thinking like that. You are patient; first of all cure your disease, material disease. Then talk of all this. Utopian. "When I will get rich, how I shall treat.... I shall.... Then my wife is disobedient and I shall kick her like this," (laughter)
Ramesvara: That's the point.
"A bhakta will naturally be attracted towards a specific bhava and mood of service. It is inherent within the bhakta. Everyone is different." That is the whole point.
To speculate on what your eternal position with Krishna is, or to have some one tell you what it is, is a sign of a prakrta-sahajiya. You will know when you get to that platform. It is irrelevant in the practice of bhakti yoga to speculate on this. Srila Prabhupada says: "That will be revealed when you are liberated. Why you are bothering now?"
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Não gosto · Responder · 1 · 2 h · Editado
Jaya Nrsimha Sri Nrsimha Srila Prabhupada Ki Jaya !!!
Ahi lo define todo like emoticon
Si el devot@ NO desperta Lobha (ansia), entonces es todo una especulacion querer definir su relacion con Krsna o que alguien te defina eso.
El punto inicial es LOBHA. "You will know when you get to that platform."
"The aṣṭa-kālīya-līlā and related topics that you have heard about from Vaiṣṇavas in Vṛndāvana is undoubtedly worshipable. Yet how these pastimes are conceived in the state of infestation by anarthas is not at all worshipable. By repeated chanting, a special individual is capable of knowing these matters, which is the identity of the svarūpa. By attainment of anartha-nivṛtti, one’s svarūpa is automatically awakened and the eternal mode of thinking that is innate to it manifests. Those who profess to teach or reveal this identity are deceitful, for it cannot be done.
"On the other hand, if a devotee receives some inspiration after sincerely chanting for a long time, he should go to the sad-guru or an advanced devotee and ask that it be confirmed and purified by him. The svarūpa has eleven (ekādaśa) aspects. There are many cases of unscrupulous gurus who artificially force-feed these topics to unqualified practitioners, yet that cannot be called a symptom of spiritual perfection. Those who have achieved svarūpa-siddhi gain such realization through internal revelation; the guru’s only involvement is to assist his disciples’ ongoing advancement. As a sādhaka progresses toward siddhi, all these things are naturally revealed within the sevonmukha heart."
--Bhaktisiddanta’s Letter, (17 November 1930) Patravali 2.89-90
Srila Bhaktisidhanta Sarasvati tambien lo explica muy bien:
"The aṣṭa-kālīya-līlā and related topics that you have heard about from Vaiṣṇavas in Vṛndāvana is undoubtedly worshipable. Yet how these pastimes are conceived in the state of infestation by anarthas is not at all worshipable. By repeated chanting, a special individual is capable of knowing these matters, which is the identity of the svarūpa. By attainment of anartha-nivṛtti, one’s svarūpa is automatically awakened and the eternal mode of thinking that is innate to it manifests. Those who profess to teach or reveal this identity are deceitful, for it cannot be done.
"On the other hand, if a devotee receives some inspiration after sincerely chanting for a long time, he should go to the sad-guru or an advanced devotee and ask that it be confirmed and purified by him. The svarūpa has eleven (ekādaśa) aspects. There are many cases of unscrupulous gurus who artificially force-feed these topics to unqualified practitioners, yet that cannot be called a symptom of spiritual perfection. Those who have achieved svarūpa-siddhi gain such realization through internal revelation; the guru’s only involvement is to assist his disciples’ ongoing advancement. As a sādhaka progresses toward siddhi, all these things are naturally revealed within the sevonmukha heart."
--Bhaktisiddanta’s Letter, (17 November 1930) Patravali 2.89-90
Gosto · Responder · 35 min
Jaya Nrsimha Sri Nrsimha De hecho:
"Srila Bhaktisidhanta Sarasvati Thakura gave trija (third birth), or Siddha Pranali Diksa to thirteen of his disciples; not all at once, but at different times, according to the rules given in Sat-Kriya-Sara-Dipika - a book by Gopal Bhatta Goswami, which describes the different rituals for Vaishnava rites. Their samadhis were also made according to Sat-Kriya-Sara-Dipika. Some of the samadhis are at Mayapur, and some at the Radha Damodar temple in Vrndavan."
Gosto · Responder · 27 min
Jaya Nrsimha Sri Nrsimha Esto sin mencionar que Srila Bhaktivinoda tambien acepto Siddha Pranali Diksa.
Gosto · Responder · 25 min
Jaya Nrsimha Sri Nrsimha Eso no quiere decir que otros discipulos de Srila Bhaktisiddhanta no alcanzaron esta plataforma.
Gosto · Responder · 24 min
Jaya Nrsimha Sri Nrsimha "If a devotee receives some inspiration after sincerely chanting for a long time, he should go to the sad-guru or an advanced devotee and ask that it be confirmed and purified by him. The svarūpa has eleven (ekādaśa) aspects." (Srila Bhaktisiddhanta)
Gosto · Responder · 6 min · Editado
Jaya Nrsimha Sri Nrsimha "Vijaya: Prabhu, I have been studying Srimad-Bhagavatam for a long time, and I listen to krsna-lila whenever and wherever I find the opportunity. Whenever I deliberate on krsna-lila, a strong bhava arises within my heart to serve the Divine Couple as Lalita-devi does.
Babaji: You need not say any more. You are a manjari (young maidservant) of Lalita-devi. Which service do you like?
Vijaya: I desire that Srimati Lalita-devi should grant me permission to string garlands of flowers. I shall string lovely garlands of beautiful delicate flowers, and place them in Lalita Sakhis lotus hands. She will look upon me with an infinitely merciful, love laden glance, and then she will place the garlands around the necks of Sri Sri Radha and Krsna.
Babaji: I give you my blessings that you may attain perfection in the goal for which you are undertaking your sadhana. When Vijaya heard Babaji Mahasayas affectionate benediction, he fell at the lotus feet of his preceptor and wept. Seeing his emotional state, Babaji said, Go on continually practicing raganuga-sadhana-bhakti with this same feeling, and externally follow the conduct laid down according to the rules of vaidhi-sadhana-bhakti, in a regular way.
When Vrajanatha saw Vijaya Kumaras spiritual wealth, he folded his hands and humbly said, My master, whenever I meditate on Sri Krsnas pastimes, a desire arises in my heart to serve Him by following in the footsteps of Subala.
Babaji: Which service do you like?
Vrajanatha: When the calves wander far off to graze, I would very much like to bring them back in the company of Subala. When Krsna sits in a place to play upon His flute, I will take the permission of Subala to let the cows drink water, and then I will bring them to Bhai (Brother) Krsna. This is my hearts desire.
Babaji: I give you the benediction that you will attain Krsnas service as a follower of Subala. You are eligible to cultivate the sentiment of friendship (sakhya-rasa)." (Jaiva Dharma 21)
Sanatana Gosvami in Brihad-bhagavatamrita:
"Once one has overcome the obstacles on the path that arise from frailties like fear, one can then achieve pure love in which one thinks of the Lord like a close friend in the ordinary world. For this one must have a strong desire to serve the Lord in the manner of His gopas and gopis."
Brihad Bhagavatamrita 3.5.217
Sanatana Gosvami's commentary:
"WHEN A SERIOUS DEVOTEE FIRST SETS HIS AIM ON FOLLOWING IN THE FOOTSTEPS OF GOLOKA VASIS, THE GOAL MAY SEEM FAR AWAY. HE MAY BEGIN HIS ENDEAVOR STILL ENCUMBERED BY MANY MATERIAL DESIRES. But the more he carefully studies the transcendental reality, the more he renounces his unsuitable desires. He then rises above the misgivings born of fear, reverence, distrust, and shame. The real beginning of spiritual life, therefore, is to become free from material desires.
Until the obstacles are overcome, the devotee sees the object of his devotion only as the supreme powerful and so remains too fearful and respectful to have any real love for Him. But later, when the devotee swims in the vast ocean of bhakti, the superficial waves of contrary impulses recede, and he is granted the superintelligence for friendship with the Supreme. The devotee then approaches the Lord with such apparently worldly moods as that of a consort or a son and serves His lotus feet accordingly. He renders pure devotional service, as defined in the Padma Purana:
"When one develops an unflinching sense of ownership or possessiveness in relation to Lord Visnu, or, in other words, when one thinks Visnu and no one else to be the only object of love, such an awakening is called bhakti by exalted persons like Bhisma, Prahlada, Uddhava, and Narada."
The Holy Name (Nama) reveals Rupa, Guna and Lila.
