SRI
NRSIMHADEVA
MULTIPLY

SRI NRSIMHADEVA - MULTIPLY
Creado por juancas del 14 de Abril del 2013

Guru tattva is on the level of Krishna tattva and not of Jiva tattva
rajas tamaś ca sattvena
sattvaḿ copaśamena ca
etat sarvaḿ gurau bhaktyā
puruṣo hy añjasā jayet
rajaḥ tamaḥ — the modes of passion and ignorance; ca —
and; sattvena — by developing the mode of goodness; sattvam — the mode
of goodness; ca — also;upaśamena — by giving up attachment; ca —
and; etat — these; sarvam — all; gurau — unto the spiritual
master; bhaktyā — by rendering
service in devotion;puruṣaḥ — a person; hi — indeed; añjasā —
easily; jayet — can conquer.
One must conquer the modes of passion and ignorance by developing the
mode of goodness, and then one must become detached from the mode of
goodness by promoting oneself to the platform of śuddha-sattva. All this
can be automatically done if one engages in the service of the
spiritual master with faith and devotion. In this way one can conquer
the influence of the modes of nature. - Śrīmad Bhāgavatam 7.15.25
PURPORT
Just by treating the root cause of an ailment, one can conquer all
bodily pains and sufferings. Similarly, if one is devoted and faithful
to the spiritual master, he can conquer the influence of sattva-guṇa,
rajo-guṇa and tamo-guṇa very easily. Yogīs and jñānīs practice in many
ways to conquer the senses, but the bhaktaimmediately attains the mercy
of the Supreme Personality of Godhead through the mercy of the spiritual
master. Yasya prasādād bhagavat-prasādo **. If the spiritual master is
favorably inclined, one naturally receives the mercy of the Supreme
Lord, and by the mercy of the Supreme Lord one immediately becomes
transcendental, conquering all the influences of sattva-guṇa,
rajo-guṇa and tamo-guṇa within this material world. This is confirmed in
Bhagavad-gītā (sa guṇānsamatītyaitān brahma-bhūyāya kalpate [Bg.
14.26]). If one is a pure devotee acting under the directions of
the guru, one easily gets the mercy of the Supreme Lord and thus becomes
immediately situated on the transcendental platform. This is explained
in the next verse.
yasya sākṣād bhagavati
jñāna-dīpa-prade gurau
martyāsad-dhīḥ śrutaḿ tasya
sarvaḿ kuñjara-śaucavat
yasya — one who; sākṣāt — directly; bhagavati — the Supreme
Personality of Godhead; jñāna-dīpa-prade — who enlightens with the torch
of knowledge; gurau — unto the spiritual master; martya-asat-dhīḥ —
considers the spiritual master to be like an ordinary human being and
maintains such an unfavorable attitude; śrutam— Vedic knowledge; tasya —
for him; sarvam — everything; kuñjara-śauca-vat — like the bath
of an elephant in a lake.
The spiritual master should be considered to be directly the Supreme
Lord because he gives transcendental knowledge for enlightenment.
Consequently, for one who maintains the material conception that the
spiritual master is an ordinary human being, everything is frustrated.
His enlightenment and his Vedic studies and knowledge are like the
bathing of an elephant. - Śrīmad Bhāgavatam 7.15.26
PURPORT
It is recommended that one honor the spiritual master as being on an
equal status with the Supreme Personality of Godhead. Sākṣād
dharitvenasamasta-śāstraiḥ. This is enjoined in every
scripture. Ācāryaḿ māḿ vijānīyāt. One should consider the ācārya to be
as good as the Supreme Personality of Godhead. In spite of all these
instructions, if one considers the spiritual master an ordinary human
being, one is doomed. His study of the Vedas and his austerities and
penances for enlightenment are all useless, like the bathing of an
elephant. An elephant bathes in a lake quite thoroughly, but as soon as
it comes on the shore it takes some dust from the ground and strews it
over its body. Thus there is no meaning to the elephant's bath. One may
argue by saying that since the spiritual master's relatives and the men
of his neighborhood consider him an ordinary human being, what is the
fault on the part of the disciple who considers the spiritual master an
ordinary human being? This will be answered in the next verse, but the
injunction is that the spiritual master should never be considered an
ordinary man. One should strictly adhere to the instructions of the
spiritual master, for if he is pleased, certainly the Supreme
Personality of Godhead is pleased. Yasyaprasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto 'pi **.
eṣa vai bhagavān sākṣāt
pradhāna-puruṣeśvaraḥ
yogeśvarair vimṛgyāńghrir
loko yaḿ manyate naram
eṣaḥ — this; vai — indeed; bhagavān — Supreme Personality of
Godhead; sākṣāt — directly; pradhāna — the chief cause of the material
nature; puruṣa — of all living entities or of the puruṣāvatāra,
Lord Viṣṇu; īśvaraḥ — the supreme controller; yoga-īśvaraiḥ — by great
saintly persons, yogīs; vimṛgya-ańghriḥ — LordKṛṣṇa's lotus feet,
which are sought; lokaḥ — people in general; yam — Him; manyate —
consider; naram — a human being.
The Supreme Personality of Godhead, Lord Kṛṣṇa, is the master of all
other living entities and of the material nature. His lotus feet are
sought and worshiped by great saintly persons like Vyāsa. Nonetheless,
there are fools who consider Lord Kṛṣṇa an ordinary human being. - Śrīmad Bhāgavatam 7.15.27
PURPORT
The example of Lord Kṛṣṇa's being the Supreme Personality of Godhead
is appropriate in regard to understanding the spiritual master. The
spiritual master is called sevaka-bhagavān, the servitor Personality of
Godhead, and Kṛṣṇa is called sevya-bhagavān, the Supreme Personality of
Godhead who is to be worshiped. The spiritual master is the worshiper
God, whereas the Supreme Personality of Godhead, Kṛṣṇa, is the
worshipable God. This is the difference between the spiritual master and
the Supreme Personality of Godhead.
Another point: Bhagavad-gītā, which constitutes the instructions of
the Supreme Personality of Godhead, is presented by the spiritual master
as it is, without deviation. Therefore the Absolute Truth is present in
the spiritual master. As clearly stated in Text 26, jñāna-dīpa-prade.
The Supreme Personality of Godhead gives real knowledge to the entire
world, and the spiritual master, as the representative of the Supreme
Godhead, carries the message throughout the world. Therefore, on the
absolute platform, there is no difference between the spiritual master
and the Supreme Personality of Godhead. If someone considers the Supreme
Personality — Kṛṣṇa or Lord Rāmacandra — to be an ordinary human being,
this does not mean that the Lord becomes an ordinary human being.
Similarly, if the family members of the spiritual master, who is the
bona fide representative of the Supreme Personality of Godhead, consider
the spiritual master an ordinary human being, this does not mean that
he becomes an ordinary human being. The spiritual master is as good as
the Supreme Personality of Godhead, and therefore one who is very
serious about spiritual advancement must regard the spiritual master in
this way. Even a slight deviation from this understanding can create
disaster in the disciple's Vedic studies and austerities.


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TABLA - FUENTES - FONTS
SOUV2
- SOUV2P.TTF - 57 KB
- SOUV2I.TTF - 59 KB
- SOUV2B.TTF - 56 KB
- SOUV2T.TTF - 56 KB
- bai_____.ttf - 46 KB
- babi____.ttf - 47 KB
- bab_____.ttf - 45 KB
- balaram_.ttf - 45 KB
- SCAGRG__.TTF - 73 KB
- SCAGI__.TTF - 71 KB
- SCAGB__.TTF - 68 KB
- inbenr11.ttf - 64 KB
- inbeno11.ttf - 12 KB
- inbeni11.ttf - 12 KB
- inbenb11.ttf - 66 KB
- indevr20.ttf - 53 KB
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