gjs d`".k gjs d`".k d`".k d`".k gjs gjs A gjs jke gjs jke jke jke gjs gjs AA

 

SriSriRadhamadhavaHari

 

 

 

 

 

gn erJdn RfUtpl rVUrlm Yrhstult gwYmY m n c„ ne blbtunfU bwfUtl ni XtfwUhse fUt bilu RlfUt ŒgG fUvt ”uFt ni rfU rfUm „hn mu YfU CU fUe vle fUtu Cq„d„ Y 24 Dxt ntu awfUt ƒt cuntuN ƒe fuUJ˜ mtkm Ch a˜ hne ƒe Jn Ce fU-fU fUh š ytFu vqhe „hn mu sz ntu awfUe ƒ š WmfUt vr„ c˜htb”tm WmfUtu XefU fUhlu fuU r˜Y mthe ht„ ytih r”l nhu fUK bntbkt fUt xuv Ce a˜tgt vtle fUe Ax Ce aunhu vh zt˜t c„ Œgtm rfUgt ntum b ˜tlu fUt bdh Jn ntum b lne yt vtge š y„: yk„ b Wntlu eehtOtbtOJnrhse fuU gnt ˜tfUh Œtƒolt fUe ct” b rVUh Ntb fUtu ath csu yth„e fuU ct” bil vqAt „tu Ju c„tgu rfU Cq„ ˜dt ni š blu „whk„ lthtgK fUJa CdJ„b mu WXtgt ytih vZlt at˜q rfUgt ytih ƒtuzt b”kd ˜ufUh fUe„ol Ce rfUgt rVUh bilu WmfUtu „w˜me gw„ bntvtle rv˜Jtgt ytih bilu Wme bntvtle mu CdJtl fuU mtblu ˜uxt fUh Wm fuU aunhu vh nhu fUK WathK fUh„u gu Axu bthu „tu mnmt Nheh ƒtuzt rn˜t ytih buht vtle fUt Axt fUtu catlu fUt fUtuNem fUh„t hnt ytih bilu sthe hFt vtle fuU Aexu bth„u Y rVUh gt ƒt yatlfU ytFu Fw˜e rVUh nblu ytih c˜htb lu abfUth btlt š CdJtl fUtu bilu c„ - c„ OgJt” rfUgt š ct” b rVUh nblu htOtvt” ŒCw mu lrmkn fUJa fUt Ce vtX fUhJtgt ˜dCd ytOt Dxt b vqKo„: XefU ntu dRo ytih ct„ fUhlu ˜de š Jt„J b buht „tu ytih rJJtm cZ dgt Rm Dxlt fuU a˜„u š sg ntu buhu XtfwUhse ! eehtOtbtOJnhe !

 

vhObo fUt yƒo                                

                                                              

Meaning of paradharm

TEXT 6
Sa vE Pau&Saa& Parae DaMaaeR YaTaae >ai-rDaae+aJae )
AhETauKYaPa[iTahTaa YaYaaTMaa SauPa[SaqdiTa )) 6 ))

sa vai pus paro dharmo
yato bhaktir adhokaje
ahaituky apratihat
yaytm suprasdati
SYNONYMS
sa—that; vai—certainly; pusm—for mankind; para—sublime; dharma—occupation; yata—by which; bhakti—devotional service; adhokaje—unto the Transcendence; ahaituk—causeless; apratihat—unbroken; yay—by which; tm—the self; suprasdati—completely satisfied.
TRANSLATION
The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.
PURPORT
In this statement, r Sta Gosvm answers the first question of the sages of Naimiraya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the pravtti-mrga, or the path of sense enjoyment, and the other is called the nivtti-mrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
We have purposely denoted dharma as occupation because the root meaning of the word dharma is “that which sustains one’s existence.” A living being’s sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord Ka. Ka is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and Ka is the eternal attraction for all of them. Ka is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
SB 1.2.7

                              

 

gjs d`".k gjs d`".k d`".k d`".k gjs gjs A gjs jke gjs jke jke jke gjs gjs AA

 

  xzaFkky;   fp= & izn'kZuh bLdkWu 'kk[kk,a bLdkWu vkidk Hkh

d`".kd.kkZe`r

yksdydE;qfuVh pkjfu;e vk;qosZn ij/keZ tUee`R;qlsijs
  oS".ko dysaMj izopu&fyf[kr bLdkWu tky iqV   bLdkWu ds dk;Z mins'kke`r HktupfUnzdk xq#ijaijk laLdkj d`".kHkkoukizcksf/kuh d`".kHkDrcusa

 

                              

 

Goloka

Rm rat fuU tht CdJtl fUK fUt rlg dtu˜tufU J”tJl Otb fUtu ”Ntogt dgt ni š stu rfU mJtuoa cifwUX Otb ni š CdJtl fuU Rme Otb fuU r˜Y nbuk Rm blwg ”un mu mtOlt fUhfuU fUKCtJltCtrJ„ ntufUh stlu fUe RAt fUhle atrngu š gne seJl fUt mth mJoJ ni š

 
 

Vrindavan lila

Rm rat fuU tht CdJtl fUK fUt rlg ˜e˜t fUt dtuvegt fuU mtƒ rJnth fUt ratK rfUgt dgt ni š gn Jne Otb ni stu dtu˜tufU fuU ltb mu Nttt tht stlt st„t ni š gnt l sb ntu„t ni ,ytih l bgw ,Jhl gn Nw ytbtyt fUt ytih vhb ytbt efUK CdJtl fUt rlg rJnth ni gntk l „tu cwZtvt ni ytih l htud, gnt Nheh rlg 16 mt˜ fuU Wb simt ytih mra”tlk” Nheh ntu„t ni š gnt Jne st mfU„t ni stu Rm seJl b CdJtl fUK fUt Œub vqJofU mtht seJl muJt rfUgt ni ytih CdJtl fUK fuU r˜gu ”w:F mnt ni š
 

 

 

hari bol!