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Found 68 results

  1. Site Admin

    Radhe Radhe!

    Rawal, a birth place of Radharani. Это место божественного явления Шримати Радхарани в Равале, недалеко от священной реки Ямуны, в Махаване — одном из 12 священных лесов Шри Враджа Дхамы — божественной земли Шримати Радхарани и Шри Кришны. Калинди Ямуна Джая, Джая Махаван. Храм Ладли-Лал Мандир, Божества Ладли-Лал — Радхика Кришна — маленькие дети пастухов Враджа. И Божество маленькой Радхики — Лали — дочки матери Киртиды и Бришабхану Махараджа.
  2. Site Admin

    Raval

    Rawal, a birth place of Radharani. Это место божественного явления Шримати Радхарани в Равале, недалеко от священной реки Ямуны, в Махаване — одном из 12 священных лесов Шри Враджа Дхамы — божественной земли Шримати Радхарани и Шри Кришны. Калинди Ямуна Джая, Джая Махаван. Храм Ладли-Лал Мандир, Божества Ладли-Лал — Радхика Кришна — маленькие дети пастухов Враджа. И Божество маленькой Радхики — Лали — дочки матери Киртиды и Бришабхану Махараджа.
  3. Around two hundred years back, when Gopal Das Mukherjee was the temple pujari. One morning when he was doing Madan Mohan’s shringar, he found it difficult to put the deity’s turban on him. He couldn’t put the turban even in after several attempts. Annoyed by the difficulty, the pujari slapped Madan Mohan with his left hand and did not bother trying to put the turban on afterward. That night Madan Mohan himself appeared to the then Mahant, Shri Chandra Das Goswami, and told him what had happened. He complained, “When Yashoda Maa dressed me up before I went off to gocharan (cow grazing), she would give me kheer or butter to eat. I was thinking of my mother’s love while the pujari was putting the turban. While remembering the mother I shook my head, which made it difficult for the pujari to put the turban.” The next day, the mahant went to the temple to see if the turban had been put on the deity. He found that it was missing from Madan Mohan’s head. When interrogated about the missing pagri, the pujari said that the bhandari (the storehouse manager) had not been able to get a good turban from the market, and this one was too small. Then the Mahant asked him if he had slapped Madan Mohan and the pujari shamefully admitted his misdeed. So the Mahant immediately sacked the pujari after paying him off. The pujari was so disappointed that he went to the Pushpanandan Ghat and began a hunger strike to the death, as he could not bear to live without serving Madan Mohan. With each passing day his condition deteriorated. All this was too much for Madan Mohan, who could not bear to see his devotee in trouble. He appeared again to the mahant in a dream and pleaded with him to re-employ the pujari. Madan Mohan excused the pujari’s offense as he had been in haste to perform his father’s shraddh ceremony that day. When the pujari was asked about it, he admitted that he had been late for the shraddh and was in hurry and that is why he had been frustrated. Pujari was finally given his job back and the tradition to offer kulia after shringar was established in the temple. The samadhi of the Pujari Shri Gopal Mukherjee is still there in the temple grounds. Many similar stories are told about the deities of each of the Sapta Devalayas and the temples of the contemporary times. When narrated by the Acharyas, these stories seem to be as real as if happening just in front of us.
  4. Although Hit Dhruva Das is already giving the example of how to reside in Vrindavan, as we saw in the previous installment of Vrindavana-sata-lila, here he specifically takes the voice of the teacher and advises those who have been attracted by the glories of the Dham on how they need to behave, in other words, he tells us about the nature of Vraja-vasa sadhana. He describes an amazing spiritual practice that seems contrary to logic – The material vision is to see Vrindavan as a part of this material world. But, in fact, it is the bridge to the spiritual world of Divine Love. It is impossible to convey this to someone who has not experienced the bliss of chanting the Holy Names, who has not experienced the joys of singing the glories of the Divine Couple. Such acts of devotion open the doors to grace, and bestow upon one such powers of perception that when the devotee lies flat in sashtanga dandavat pranams in Vrindavan’s dust, s/he can feel the power of unlimited millions of devotees’ love for the Lord penetrating every atom of the body. How can one explain this to the uninitiated, whose minds and hearts are filled with desires for the fleeting pleasures of this world? And how to explain to the materialistic that only by giving up the pleasures of this world can one’s mind become capable of entering that mystical paradise that exists just beyond the eyes and mind of flesh? वृन्दावन इह विधि बसै तजि कैं सब अभिमान । तृन तैं नीचौ आपकौं जानै सोई जान ॥८७॥ vṛndāvana iha vidhi basai taji kaiṁ saba abhimāna | tṛna taiṁ nīcau āpakauṁ jānai soī jāna ||87|| The rule for residing in Vrindavan is to give up all false ego; Think of yourself as lower than grass, for that is true knowledge. कोमल चित सब सौं मिलै कबहुँ कठोर न होइ । निस्प्रेही निर्वैरता ताकौ सत्रु न कोइ ॥८८॥ komala cita saba sauṁ milai kabahuɱ kaṭhora na hoi | nisprehī nirvairatā tākau satru na koi ||88|| Deal with everyone gently, don’t ever be hard-hearted, give up material expectations and hostility, so that you make no enemies. दूजै तीजै जो जुरै साक पत्र कछु आइ । ताही सौं सन्तोष करि रहै अधिक सुख पाइ ॥८९॥ dūjai tījai jo jurai sāka patra kachu āi | tāhī sauṁ santoṣa kari rahai adhika sukha pāi ||89|| Whatever leaves or grains come to you every second or third day, be satisfied with that, you will find greater happiness living in that way. देह स्वाद छुटि जाइँ सब कछु होइ छीन सरीर । प्रेम रंग उर में बढ़ै बिहरै जमुना तीर ॥९०॥ deha svāda chuṭi jāiɱ saba kachu hoi chīna sarīra | prema raṁga ura meṁ baḏhai biharai jamunā tīra ||90|| Give up attachment to the sense of taste, and even if you become emaciated, increase the joy in your heart by wandering on the banks of the Yamuna. जुगल रूप की झलक उर नैंननि रहै झलकाइ । ऐसे सुख के रंग में राखै मनहि रँगाइ ॥९१॥ jugala rūpa kī jhalaka ura naiṁnani rahai jhalakāi | aise sukha ke raṁga meṁ rākhai manahi raɱgāi ||91|| The form of the Divine Couple will appear suddenly to your eyes like a flash, keep your mind colored with the colors of joy from that vision. आवै छबि की झलक उर झलकै नैंननि वारि । चिन्तत स्यामल गौर तन सकहि न तनै सँभारि ॥९२॥ āvai chabi kī jhalaka ura jhalakai naiṁnani vāri | cintata syāmala gaura tana sakahi na tanai saɱbhāri ||92|| May the image of the Divine Couple appear in your heart, tears in your eyes, May you think constantly of the Dark and Fair forms and forget your connection to the body. जीरन पट अति दीन लट हियैं सरस अनुराग । विवस सघन वन में फिरै गावत जुगल सुहाग ॥९३॥ jīrana paṭa ati dīna laṭa hiyaiṁ sarasa anurāga | vivasa saghana vana meṁ phirai gāvata jugala suhāga ||93|| Wear old rags, take on the appearance of a beggar, but in your heart love’s juice will brim, and you should wander in the forest, carefree, singing songs of the Divine Couple’s love. रसमय देखत फिरै वन नैंननि वन रहै आइ । कहुँ कहुँ आनँद रंग भरि परै धरनि थहराइ ॥९४॥ rasamaya dekhata phirai vana naiṁnani vana rahai āi | kahuɱ kahuɱ ānaɱda raṁga bhari parai dharani thaharāi ||94|| Your eyes should look at the nectar filled forest until it remains printed on your vision, and you will sometimes be so overwhelmed with the flow of joy that you fall to the ground in ecstasy. ऐसी गति ह्वै है कबहुँ मुख निसरत नहिं बैंन । देखि देखि वृन्दाविपिन भरि भरि ढारै नैंन ॥९५॥ aisī gati hvai hai kabahuɱ mukha nisarata nahiṁ baiṁna | dekhi dekhi vṛndāvipina bhari bhari ḍhārai naiṁna ||95|| Will that destiny ever be mine, when no words come from my mouth, when just looking at Vrindavan Dham, my eyes will fill with a rush of tears? वृन्दावन तरु तरु तरै ढरै नैंन सुख नीर । चिन्तत फिरै आवेस बस स्यामल गौर सरीर ॥९६॥ vṛndāvana taru taru tarai ḍharai naiṁna sukha nīra | cintata phirai āvesa basa syāmala gaura sarīra ||96|| When I will take shelter of the trees, tears of joy flowing from my eyes, and I wander under the control of absorption in the beauty of the Dark and Fair Couple. परम सच्चिदानन्दघन वृन्दाविपिन सुदेस । जामें कबहूँ होत नहिं माया काल प्रवेस ॥९७॥ parama saccidānandaghana vṛndāvipina sudesa | jāmeṁ kabahūɱ hota nahiṁ māyā kāla pravesa ||97|| This lovely land of Vrindavan is the supreme manifestation of existence, consciousness and bliss, where the illusory power and Time can never find entrance. सारद जो सत कोटि मिलि कलपन करैं विचार । वृन्दावन सुख रंग कौ कबहुँ न पावैं पार ॥९८॥ sārada jo sata koṭi mili kalapana karaiṁ vicāra | vṛndāvana sukha raṁga kau kabahuɱ na pāvaiṁ pāra ||98|| If I were to live for ten million years, using the best of my imagination, still I would never be able to find the limits of the blissful world of Vrindavan Dham. वृन्दावन आनंद घन सब तें उत्तम आहि । मो तें नीच न और कोऊ कैसे पैहौं ताहि ॥९९॥ vṛndāvana ānaṁda ghana saba teṁ uttama āhi | mo teṁ nīca na aura koū kaise paihauṁ tāhi ||99|| Vrindavan is the place of intense bliss, greater than any other, No one is a more lowly creature than myself, so how can I ever attain it? इत बौना आकास फल चाहत है मन माहिं । ताकौ एक कृपा बिना और जतन कछु नाहिं ॥१००॥ ita baunā ākāsa phala cāhata hai mana māhiṁ | tākau eka kṛpā binā aura jatana kachu nāhiṁ ||100|| Such aspirations are like imaginary fruits that are desired in a hungry man’s mind; only Radha’s grace will bestow it on me, efforts themselves are as nothing.
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