KRSNA LILA STAVA PDF

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Krsna-lila-stava. First Obeisance. Verse 1 sri-krsnasya katha-sutram yatha- bhagavata-kramam likhyate 'stottara-sata- pranamananda-siddhaye sri-krsnasya . Krsna Lila Stava, or “The Prayers of Krsna's Pastimes”, is one of the rare Gaudiya Vaisnava classics. The Krsna Lila Stava is a general skim. The book Krishna Lila Stava by Sanatana Goswami in English in PDF format.


Krsna Lila Stava Pdf

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Sri Krsna Lila Stava by Srila Sanatana Goswami's. Aug 1, | Srila Sanatana Goswami, Actually, you are Lord Krsna, who has returned amongst us. Sri Krsna-lila-stava by Sanatana Goswami. Obeisances to Sri Krsna The thread of the story of Sri Krsna according to the order of the Bhagavata is written to. Sri Krishna Lila Stava - Ebook download as Word Doc .doc), PDF File .pdf), Text File .txt) or read book online.

This product hasn't received any reviews yet. Product Description. The Grand Science of Anthropology? You are here? Fifty Shades of Dorian Gray Classic? Be the first to review this product! All prices are in USD. download in bulk and save. Shri Krishna Leela Product Details Hardbound, pages, glossary, indexed, index of verses, dust-jacket, 6" x 9". Sharing Books Are you downloading a few copies to share with friends or co-workers? Product Reviews Write review.

Write your review here: Sri Mathura Mahatmya, Softbound. Sri Krishna Kathamrita Bindu, Vol. Srila Prabhupada Lilamrita, 7 Volume Set. As nicely put by Lord Krsna in the Bhagavad-gita 2. While performing Sankirtan in Ramakeli grama, the Lord danced and sometimes lost consciousness due to love of God.

While he was at Ramkeli-grama, an unlimited number of people came to see His lotus feet. When the Mohammedan King of Bengal heard of Mahaprabhu's influence in attracting innumerable people, he became very astonished and began to speak as follows: "Such a person, who is followed by so many people without giving them charity, must be a prophet.

I can surely understand this fact. Let Him do His own will wherever He likes. From all directions came thousands of people to see Sri Caitanya Mahaprabhu. When the King became a little concerned about this phenomenon and began asking questions about Mahaprabhu, his counselor, Keshava Chatri, who was a devotee, told him, "Yes, I have heard about this mendicant sannyasi. He is begging here and there with three or four followers. Thousands and thousands of people follow him wherever he goes.

Hearing the words of Keshava Chatri, the Shah's mind was not pacified. He asked Rupa Gosvami about all this. Rupa Gosvami said, "Why are you questioning me? Better that you question your own mind. Because you are king of the people, you are the representative of the Supreme Lord. Therefore you can understand better than I who Caitanya Mahaprabhu is. Beneath a tree on the banks of the Ganges, Sri Caitanya Mahaprabhu stopped to rest.

He was accompanied only by his most intimate associates. In the evening, Sanatana Gosvami and Rupa Gosvami arrived there. They met Nityananda and Haridasa Thakura who informed Mahaprabhu of their arrival.

In great humility, the two of them took bunches of straw between their teeth, and, each binding a cloth around his neck, they fell down like rods before the Lord. Upon seeing Mahaprabhu, Rupa and Sanatana were overjoyed and began to weep out of humility. The Lord asked them to get up and blessed them. They arose and, taking a straw between their teeth, they humbly offered their prayers with folded hands.

They said, "All glories to Sri Krishna Caitanya, the most merciful savior of the fallen souls. All glories to the Lord. Therefore we cannot introduce ourselves to you. We feel very much ashamed standing here before you. Dear Lord, you have incarnated to deliver the fallen souls. You should consider that in this world there is none so fallen as us. You have delivered the two brothers Jagai and Madhai, but to deliver them You did not have to exert yourself much.

The brothers Jagai and Madhai belonged to the brahmana caste, and their residence was in the holy place of Nabadwipa. They never served low-class persons, nor were they accesories to abominable persons. Jagai and Madhai had but one fault - they were addicted to sin.

However heaps of sin are burned to ashes simply by Namabhasa: the dim reflection of the holy name. Jagai and Madhai uttered your name in blasphemy, but their utterance of the divine name delivered them.

We are millions of times inferior to Jagai and Madhai. We are more degraded, fallen ad sinful than they. Actually, we belong to the caste of meat-eaters, for we are servants of meat-eaters.

Because we associate with them we have become the enemy of cows and brahmanas. They continued their appeal to Sri Caitanya Mahaprabhu: "No one in the universe is powerful enough to deliver us. You are the savior of lost souls. Only you can save us. If you deliver such fallen sinners as ourselves, the strength of your mercy will become famous throughout the world. You have come to save the most fallen. We are the most fallen.

If you show your mercy to us, then, the power of your mercy will be witnessed by everyone and your mission to save the most fallen will be a great success. Although we are unqualified to receive your mercy, still it is our heart's desire.

From this day on your names will be Rupa and Sanatana. Now please give up this display of humility, for it breaks my heart. You have written me many kind and humble letters, from which I could understand all about you. In order to instruct you I sent you a verse that read: "If a woman has a paramour she will perform her household duties even more carefully before, so that no one will know, all the while thinking of her paramour and relishing that mellow within her heart.

Everyone asks why I have come to Ramakeli. No one knows that I have come here only to see you. It is well that you have come to visit me. Now you may return to your homes. Have no fear of anything: birth after birth you have been my eternal servants. I am sure that Krishna shall soon deliver you. Sri Rupa and Sri Sanatana then touched the Lord's lotus feet to their heads.

When all the devotees saw the Lord's mercy upon Rupa and Sanatana they became joyful and began chanting the holy name of Hari. Following the Lord's instructions, Sri Rupa and Sri Sanatana touched the holy feet of all these great devotees, who became exceedingly happy and congratulated the two brothers for attaining the Lord's mercy.

At this time Sri Vallabha also received the mercy of the Lord and became known as Anupama. After taking permission from the devotees there, Sri Rupa and Sanatana prepared to depart, but before doing so submitted a proposal before the Lord's lotus feet. They said, "O Lord, although the Ruler of Bengal, Hussein Shah, has some regard for you, your mission here is now complete; thus we humbly request you to depart, lest some misfortune befall you and the devotees.

The king may have some respect for you, but he is a meat-eater and a muslim and as such is naturally inimical to the cows and brahmanas. He cannot be trusted for long. It is our humble consideration that there is no need to go to Vrindavana with such a great crowd.

Vrindavana is a place of simplicity and rustic beauty, not pomp and grandeur. We submit that it is best not to make a pilgrimage there with hundreds and thousands of followers. Sri Caitanya Mahaprabhu then made up his mind to leave that village.

The following morning he left for Kanai Natashala, where he saw many of the paintings of Krishna's pastimes that were kept on display there.

That night he considered Sanatana's proposal not to go to Vrindavana with a big crowd. He thought, "If I go to Vrindavana with so many people, its mellow ambience of simplicity and rustic beauty will be ruined. I should go alone or with one other person to Vrindavana. In that way, my pilgrimage to Vrindavana will be very beautiful. The Caitanya Caritamrita M. On the plea of illness he left his post to study the Bhagavata with devotees and brahmanas at his home.

When a doctor brought this to the Shah's attention, he went to Sanatana and demanded that he accompany him to Orissa. When Sanatana refused he was imprisoned. Sanatana Gosvami made use of some money sent by Rupa Gosvami and escaped by bribing his jailer. He then left for Benares to meet Caitanya Mahaprabhu. On the way Sanatana stopped at a hotel with his servant Ishan, and after realizing that the hotel keeper planned to kill them for gold in Ishan's possession, Sanatana made Ishan pay the hotel keeper his last coin, and begged his help to pass through the jungle.

The hotel keeper was moved and, being the leader of the local dacoits, helped them through the jungle and over the Hazaribag mountains. Parting company with Ishan, he went on to meet his brother-in-law, Sri Kanta. Seeing that his brother had become a fugitive and a mendicant, Sri Kanta asked Sanatana to stay with him, but Sanatana refused. Upon the departure of Sanatana Gosvami, Sri Kanta gave his brother-in-law a fine woolen blanket.

The Lord ordered him to shave his beard and long hair, and so Sanatana shaved his head and adopted the dress of a babaji, accepting some old cloth from Tapan Mishra. When he could understand that the Lord disapproved of a babaji in the dress of a mendicant wearing a fine and expensive woolen blanket, he traded the blanket to a brahman he met at the Ganges in exchange for a torn quilt.

The Lord was pleased by Sanatana's humility and submission and instructed him for some time on the science of devotion. At that time, he elaborated on the position of the soul in the material world and the soul's constitutional nature as an eternal servant of Krishna.

He explained the different energies of Krishna - svarupa-shakti, maya-shakti, and tatastha-shakti. He described the relative positions of karma, jnana and bhakti by relating the parable of Sarvajna, the astrologer. He showed how that all scriptures have Krishna and his service as their aim. He discussed all the different forms, features, plenary expansions, and avatars of the Lord. He explained the spiritual worlds of Goloka and Vaikuntha, and described the Lord's opulence in Vaikutha and his sweetness in Vrindavana.

The illusion of Brahma was discussed. After this Caitanya Mahaprabhu described the means of attaining Krishna Prema. He described the two kinds of jivas and explained how karma, jnana, and yoga divorced from bhakti are useless.

He described the six kinds of surrender and showed the worthlessness of Varnashram devoid of Krishna. He spoke of the divine mercy of Krishna and explained how Krishna appears as diskha-guru, shiksha-guru, and chaitya-guru in order to enlighten the surrendered souls.

He explained the development of faith, the three gradations of devotees, the twenty-six qualities of a pure Vaishnava and the three characteristic features of a true Vaishnava.

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Kindess as a primary feature of Vaishnavas was described, using the examples of Haridasa Thakura and Vasudeva Datta. Mahaprabhu explained that association with sadhus is indispensable to Krsihna-bhakti and Krishna-prema, where bad association is detrimental to the growth of divine love.

The meaning of surrender and self-abnegation were discussed, as were the characteristic features of a liberated soul. The sixty-four branches of sadhana-bhakti were described with special emphasis on the five most important: association with devotees, chanting of the holy name, hearing Srimad-Bhagvatam, deity worship, and living in a holy place.

The nine different methods of devotion and the devotees who attained perfection in each of them were discussed. After this the internal and external development of raganuga-sadhana-bhakti was explained. After this bhava-bhakti and prema-bhakti were discussed along with the nine stages of sadhana, the characteristics of a bhava-bhakta and the characteristics of a prema-bhakta. At this time, the Lord explained the Sixty-four qualities of Krishna, the meaning of true and false renunciation. He explained the essential importance of associating with saints and, by way of illustration, told the story of Narada and the hunter.

In this way, Sri Caitanya Mahaprabhu explained the transcendental position of Krishna, the nature of the jiva, the nature of devotional service, and the ultimate perfection of love of Godhead. He also explained the atmarama verse of Srimad Bhagavatam in sixty-one different ways. After enlightening Sanatana in all the truths of bhakti, Sri Caitanya Mahaprabhu ordered him to write books on devotional service, to establish the proper practices and behavior for devotees, to install deities and reveal the proper methods of deity worship, and to excavate the lost holy places of pilgrimage in Vrindavana.

I am a most lowborn person. I have no knowledge of good behavior. How is it possible for me to write authorized directions about Vaishnava activities? Please manifest yourself within my heart. If you would please manifest yourself within my heart and personally direct me in writing this book, then, although I am lowborn, I may hope to be able to write it. He will manifest the real purport. Because you asked me for a synopsis, please hear these few indications. In the beginning one must take shelter of a bona fide spiritual master.

In your book there should be the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual master's position. Similarly the spiritual master can also be assured of the disciple's position.

You should discuss the qualifications necessary for receiving a mantra, the perfection of the mantra, the purification of the mantra, initiation, morning duties, remembrance of the Supreme Lord, cleanliness, and washing the mouth and other parts of the body.

In the morning one should regularly brush his teeth, take his bath, offer prayers to the Lord and offer obeisances to the spiritual master. One should render service to the spiritual master and paint one's body in twelve places with tilaka.

Sri Krsna-lila-stava

One should stamp the holy names of the Lord on his body, or one should stamp the symbols of the Lord, such as the disc and club. After this, you should describe how one should decorate his body with gopicandana, wear neck beads, collect tulasi leaves from the tulasi tree, cleanse his cloths and the altar, cleanse one's own house or apartment and got to the temple and ring the bell just to draw the attention of Lord Krishna. One should in due time place Krishna on a bed. You should also describe the process for offering arati and the worship of the Lord according to the list of five, sixteen, or fifty ingredients.

One should also discuss visiting the Deities in the temple and touring holy places like Vrindavana, Mathura and Dvaraka. You should explain the symptoms of a Vaishnava and how to give up all kinds of seva-aparadha, offenses in Deity worship. The items of worship, such as water, conchshell, flowers, incense and lamp, should be described. You should also mention chanting softly, offering prayers, circumambulating, and offering obeisances. All these should be carefully studied.

Other items to be considered are the method of performing purascharana, taking Krishna-prasada, giving up the eating of unoffered food and not blaspheming the Lord's devotees. One should know the symptoms of a devotee and how to associate with devotees. One should know how to satisfy the devotee by rendering service, and one should know how to give up the association of nondevotees. One should also regularly hear the recitation of Srimad-Bhagvatam.

You should also describe the duties of every month, especially the observance of cermonies like Janmastami, Ramanavami and Nrsimha-caturdasi. You should recommend the performance of pure Ekadashi. You should give general and specific instructions of the behavior and activities of a Vaishnava. You should outline things that are to be done and things that are not to be done. All this should be described as regulations and etiquette.

I have thus given a synopsis of the Vaishanva regulative principles. I have given this in brief just to give you a little direction.

When you write on this subject, Krishna will help you by spiritually awakening you. If one examines its content, one will see that its content closely conforms to the instructions given Sanatana Gosvami by Sri Caitanya. Srila Bhaktivedanta Swami summarizes its contents as follows: This vaishnava-smriti-grantha was finished in twenty chapters, known as vilasas.

In the first vilasa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilasa, the process of initiation is described.

In the third vilasa, the methods of Vaishanva behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality fo Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilasa are descriptions of samskara, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudra, marks on the body; mala, chanting with beads; and guru-puja, worship of the spirtiual master.

In the fifth vilasa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the salagram-sila representation of Lord Vishnu. In the sixth vilasa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilasa, one is instructed on how to collect flowers used for the worship of Lord Vishnu.

In the eight vilasa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses.

In the ninth vilasa, there are descriptions of the devotees of the Lord Vaishnavas or saintly persons. In the eleventh vilasa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord.

One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses.

There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilasa, Ekadashi is described. In the thirteenth vilasa, fasting is discussed, as well as observance of the Maha-dvadashi ceremony.

In the fourteenth vilasa, different duties for different months are outline. In the fifteenth vilasa, there are instructions on how to observe Ekadashi fasting without even drinking water. There are also descriptions of branding the body with the symbols of Vishnu, and discussions of Caturmasya observations during the rainy season, and discussions of Janmasthami, Parsviakadashi, Shravana-dvadashi, Rama-navami, and Vijayi-dashami.

The sixteenth vilasa discusses duties to be observed in the month of Karttika October-November , or the Damodara month, or Urja, when lamps are offered in the Deity room or above the temple.

There are also descriptions of the Govardhana-puja and Ratha-yatra. The seventeenth vilasa discusses preparations for Deity worship, maha-mantra chanting and the process of japa. In the eighteenth vilasa the different forms of Sri Vishnu are described. The nineteenth vilasa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilasa discusses the construction of temples, referring to those constructed by the great devotees.

Sri A. Bhaktivedanta Swami Prabhupada writes of Hari-Bhakti-Vilasa: "Another famous book by Sanatana Gosvami is the Hari-bhakti-vilasa, which states the rules and regulations for all divisions of Vaishnavas, namely Vaishnava householders, Vaishnava brahmacaris, Vaishnava vanaprasthas and Vaishnava sannyasis.

Whereas the Hari-Bhakti-Vilas expands on Mahaprabhu's teachings to Sanatana regarding Vaishnava behavior and ritual, Brihad-Bhagavatamrita analyses the ontology and metaphysics of Mahaprabhu's teachings. In Brihad-Bhagavatamritam, Sanatana Gosvami records the conversation that took place between Pariksit Maharaja and his mother Uttara after he had heard the Bhagavata from Shukadeva. She asks him to explain the gist of the Bhagavatam, and Pariksit Maharaja begins by telling the story of Narada's search for the most fortunate and intimate devotee of Krishna.

This part of the conversation reveals the gradation of intimacy in devotional service. Progressing from those devotees whose bhakti is mixed with karma Brahma and jnana Shiva , Narada progresses to shanta-rasa Prahlada dasya-rasa Hanuman sakhya-rasa Arjuna and finally to Krishna's dearmost devotee Uddhava, who aspires for a position in Vrindavana and who reveals the love of the gopis for Krishna as the last word in bhakti. Part Two of Brihad-Bhagavtamrita reveals the story of gopa-kumara, an errant cowherd boy who, having received mantra initiation from a resident of Vrindavana, passes through one planetary system after the next, exploring different levels of consciousness in a spritual odyssey that takes him from earth, through the heavenly planets to Brahmaloka, Viraja, the brahmajyoti, Shivaloka, Vaikuntha, Ayodhya, Dwarka, Mathura, and finally Goloka, where he realizes his eternal position in the pastimes of Krishna in sakhya rasa.

In Brihad-Bhagavatamritam there are descriptions of devotees, intimate devotees, most intimate devotees and complete devotees.

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About this book, Srila A. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life's destination and the bliss of the spiritual world. In this way there are seven chapters in each part, fourteen chapters in all. Another name for this commentary is Brihad-vaishnava-toshani-tika. In the Bhakti Ratnakara it is said that Dasama-tippani was finished in Sakabda Whatever he immediately put down in writing was finished in the year Saka. Jiva Gosvami completed Laghu-tosani in the year Sakabda Sanatana Gosvami also composed Krishna-lila-stava which is known as Dashama-charit and describes the pastimes of Krishna up to Mathura.

Sri Krsna Lila Stava by Srila Sanatana Goswami’s

When he arrived in Vrindavana, he found that Rupa Gosvami had already left. After contracting a skin disease he felt to be offensive to the Lord's touch, he decided to give up his life by falling beneath the wheels of the Jaganatha Ratha-Yatra cart, but Caitanya Mahaprabhu expressed his disapproval of suicide and saved Sanatana through his mercy.

Later Sanatana Gosvami met Haridasa Thakura and heard from him of the disappearance of his brother Anupama. When Jagadananda Pandit granted Sanatana permission to leave for Vrindavana, Sri Caitanya disapproved, and glorified the qualities of Sanatana Gosvami, ordering Sanatana Gosvami to remain in Jagannatha Puri for a year. At that time, Jagadananda Pandit became angry with Sanatana for wearing a turban made from a piece of red cloth given him by a sannyasi other than Sri Caitanya, but was pacified by Sanatana's deep devotion.

At that time, Sanatana remarked that red cloth is unfit for Gaudiya Vaishnava Sannyasis, since it is worn by the Mayavadi followers of Shankaracarya's impersonal school.

Since that time, out of respect for the words of Sanatana Gosvami, Gaudiya Vaishnava Sannyasis have adopted the color saffron for the dress of renunciation. When Sanatana Gosvami finally returned to Vrindavana, he was reunited with Rupa Gosvami, and the two of them remained there to execute the orders of Sri Caitanya Mahaprabhu.

Among Mahaprabhu's orders to Sanatana was his instruction to establish the worship of the Deity of Krishna. There he would perform his daily bhajan.

One day, as he went out begging, he came to a small village on the banks of the Yamuna. At that time Madana Mohana Deva was playing on the side of the river with some small gopa boys.

When he saw Sanatana, he cried out, "O Father! I want to go with you. You must stay with your mother and father. I want to stay with you. That night, the boy appeared to him in a dream. In the dream, the boy was laughing again and again. He took hold of Sanatana's hand and told him, "Baba! My name is Madana Mohana. Tomorrow I shall come to you. He was so overcome by ecstasy that he felt as if his soul had been stolen from his body.

He thought, "What have I seen? I have never seen such a beautiful boy. When he opened the door to his kutir, he found that standing in the doorway was a wonderful murti of Sri Madana Mohana.

That deity was so beautiful that it filled the four directions with its effulgence. Sanatana Gosvami was stunned for some time, but after a while, he came to his senses, and at that time, his eyes filled with tears of ecstasy which gradually wet the earth beneath him. After this, he began the worship of the deity by performing an abhisheka ceremony. When Rupa Gosvami saw that wonderful deity, he was filled with prema. Sri Sanatana used to serve that deity in his own humble grass hut.

After begging all day, Sri Sanatana Gosvami would return to his grass hut in the evening and offer some dry chapatis to his deity, Madana-Gopala.

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Sometimes he would also prepare some shak or other vegetables to go with it. In any case, he would never prepare any vegetables with oil or salt. Most of the time he could only offer chapatis. As a result, Sanatana would become sorrowful, thinking himself unfit to properly worship the deity.

But he couldn't afford it, because Caitanya Mahaprabhu had given him a service: to compose devotional scriptures. At the same time he had to spend all day collecting alms. When could he find the time to go out and beg for oil and salt?I want to go with you.

Out of fear of the Yavana king, they were forced to accept. In great humility, the two of them took bunches of straw between their teeth, and, each binding a cloth around his neck, they fell down like rods before the Lord. Your dress is beautiful like that of a blue lotus. They met Nityananda and Haridasa Thakura who informed Mahaprabhu of their arrival. In Brihad-Bhagavatamritam, Sanatana Gosvami records the conversation that took place between Pariksit Maharaja and his mother Uttara after he had heard the Bhagavata from Shukadeva.

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