#duhkha

[stale-compost]

is a curse

[thelightisleavingusall]

Another 2023 update, just finished recording my first full length record with my new band

[swamibhoomanandatirtha]

Love sukha and dukha equally | Swami Bhoomananda Tirtha Swamiji enlightens us on the right approach towards the twin experiences called Sukha and Duhkha

[max1461]

in europe they don't know the difference between thinking and feeling. they feel things and think that they thought them, or think things and think that they felt them. in america we know the difference. think up a new chemical and feel like we should eat it. think up a new get rich quick scheme and feel like we should spend the money on a loud car, which makes everyone know how much money we spent because of its loudness. in europe they think that living with your parents till you get married has various social benefits so they feel like living with their parents. they think that a fanny pack is very sensible. so they feel like wearing a fanny pack. do you understand?

rationalism is a very european idea. no wonder it's concentrated in norcal. buddhism is also european. oh no duhkha!!! in america we say, so what? I want a fucking fast car and a gucci clothing. I'll get a fucking fast car and a gucci clothing

[radical-revolution]

..."So we are living, as it were, on many, many levels of rhythm. This is the nature of change. If you resist it, you have duhkha, you have frustration and suffering. But on the other hand, if you understand change, you don't cling to it, and you let it flow, then it's no problem. It becomes positively beautiful, which is why in poetry, the theme of the evanescence of the world is beautiful. When Shelly says,

'The one remains, the many change and pass,

heaven's light forever shines, Earth's shadows fly.

Life, like a dome of many-colored glass,

stains the white radiance of eternity

until death shatters it to fragments.'

Now what's beautiful in that? Is it heaven's light that shines forever? Or is it rather the dome of many-colored glass that shatters? See, it's always the image of change that really makes the poem.

'Tomorrow, and tomorrow, and tomorrow,

creeps on life's petty pace from day to day,

until the last syllable of recorded time.'

Somehow, you know, it's so well-said that it's not so bad after all. The poet has got the intuition that things are always running out, that things are always disappearing, has some hidden marvel in it. I was discussing with someone during the lunch intermission, the Japanese have a word 'yugen', which has no English equivalent whatsoever. Yugen is in a way digging change. It's described poetically, you have the feeling of yugen when you see out in the distant water some ships hidden behind a far-off island. You have the feeling of yugen when you watch wild geese suddenly seen and then lost in the clouds. You have the feeling of yugen when you look across Mt Tamalpais, and you've never been to the other side, and you see the sky beyond. You don't go over there to look and see what's on the other side, that wouldn't be yugen. You let the other side be the other side, and it invokes something in your imagination, but you don't attempt to define it to pin it down. Yugen."

~Alan Watts...

[iskconchd]

Devotees, they are para-duhkha-duhkhi. The symptom of a devotee is they are unhappy by seeing others unhappy. Ahmedabad, December 06, 1972

[raffaellopalandri]

Intro to Buddhist rites for death

Daily writing promptDescribe a family member.View all responses Buddhist rites for death vary significantly across cultures, regions, and Buddhist traditions. Still, they share common themes and teachings rooted in the Buddha’s understanding of अनित्य – Anitya (impermanence), दुःख – Duhkha (suffering), and निर्वाण – Nirvana (cessation of suffering). Photo by Pixabay on Pexels.com The death…

[beyourselfchulanmaria]

Korean Buddhist Film : 

小沙彌的天空 /A LITTLE MONK /Dong seung 童僧 동승 (2003)

【榮獲2002年上海國際電影節金爵獎最佳編劇。

榮獲2003年亞太影展最佳影片、最佳攝影。】

導演： 朱煥重 Kyeong-Joong Joo

主演： 金禮玲  金泰進 

一個從小生活在深山寺廟的九歲小和尚，和師父及師兄三名來自不同世代的僧人一起過著規律且呆板的日子，且他對從未謀面的母親念念不忘，因而將一位來寺廟悼念亡子的婦人當成了自己的母親，一心想要到外頭的世界去生活，但是他和尚的身分及應該遵守的戒律，卻與他心靈所渴望的種種相違背... 

A nine-year old monk, Do-nyum, has lived most of his lonely life in a quiet mountain monastery under his elderly master. Though put under a strict regimen of Buddhist teachings, meditation and chores, the child cannot help but to think of his mother, whom he cannot remember but misses dearly and hopes to be reunited with one day. He also wishes that he could be like the other children who live nearby and play games and attend school. Do-nyum's other companion is an older monk named Jung-sim, who is also struggling with staying on the path of enlightenment. The temple's groundskeeper keeps reassuring Do-Nyum that his mother will come back someday. But Do-nyum, sick of waiting for a mother who may never return, agrees to be adopted by the monastery's benefactor, a wealthy widow who visits the temple every year to mourn her late son.

📌 full movie in English subtitle 👇

📌 full movie in Chinese subtitle 👈

Reflections on child monks ... In fact, I feel sad for the child monks. 😞 😢 💔 but when the old monk tells a short story to little monk that parts I felt very funny and laugh to tear. lol anyway you see the movie will know what's buddha types of humor from the old monk talked but There's so deep wisdom. following is that very short story :

老和尚給小和尚說佛法講課，菩薩曾說過：「生為人很不容易，生為男人就更難 😂；最難的是謹守誡規。」他問小和尚聽過"瞎子烏龜"的故事嗎? 小和尚搖頭；

『從前有一隻瞎眼的烏龜，住在很廣很深的大海裏，它只有每隔三千年才浮上水面來喘氣，有一次它浮上水面來喘氣時候，撞上了一塊漂浮的木頭，在那茫茫大海之中能夠撞上一塊漂浮的木頭，還真不太容易是吧? 🤣 特別是如果還瞎了眼的話。😆』所以說啊生為人是不容易。那麼要成為這世界的和尚，可就是要像那瞎眼的烏龜撞上了漂浮的木頭一樣難了。這個故事是要告訴你，作為一個和尚是多難。

═════  ✾  ═════

After see this movie my thought ...

佛經有云「人身是一大苦聚」。生而為人，除了生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦這八苦以外；我與環境、我與事、我與心靈，甚至我與人的不協調，都會產生身心的各種苦楚。所以我們要學會包容它、化解它，而不要生怨。你愈是怨恨，只會苦上加苦。設法忍住你所難忍之苦，要容忍且無怨。

��� (梵語 दुःख：duḥkha)  Suffering / Pain 是一種實相，而非目的。告訴你離苦得樂，找到方法一如你得著良藥，而佛法好比良醫，解眾生之苦，進而得著智慧，歡喜自在。

(In short, Various sutras sum up how life in this "mundane world" is regarded to be duḥkha, starting with saṃsāra, the ongoing process of death and rebirth itself:

Birth is duḥkha, maturation is duhkha, aging is duḥkha, illness is duḥkha, death is duḥkha;

Sorrow, lamentation, pain, grief, and despair are duḥkha;

Association with the unbeloved is duḥkha; separation from the loved is duḥkha;

Not getting what is wanted is duḥkha.

In conclusion, the five clinging-aggregates are duḥkha.

Early emphasis is on the importance of developing insight into the nature of duḥkha, the conditions that cause it, and how it can be overcome. This process is formulated in the teachings on the Four Noble Truths.) 📿 阿彌陀佛 🙏 Lan~*

👇 Buddhist film music (healing music)/ 뮤직비디오/동승 (2002) A Little Monk, 童僧

[dreaminginthedeepsouth]

Dukka, the word I think Robin is referring to, I sometimes think of as meaning discord or being out of joint or out of tune with the world. Here below is a bit more that arrives at its origins in the wobbly axle of ancient times that has also let me think of it as a flat tire in modern ones. According to Monier-Williams in his Sanskrit-English Dictionary, duhkha means “uneasy, uncomfortable, unpleasant, difficult.” If we give up trying to translate dukkha into one word, it could be said that it is an existential sense that things are not as they should be, which manifests in human experience in varying degrees between despair (things are vastly different from the way things should be) and a vague uneasiness (things are not quite as they should be). By “existential sense” I mean a perception based on our experience of the world as self-conscious beings. Whether we are philosophers or not, the nature of our existence and our relationship to the world is of supreme importance to us. We are sentient beings who are acutely aware of our existence, and therefore our potential non-existence. When humans contemplate this great matter, we typically experience dukkha. The subtle nature of the experience of dukkha can be understood further from its etymology. Sargeant (2009, p. 303) explains the historical roots of duḥkha and its antonym sukha: It is perhaps amusing to note the etymology of the words sukha (pleasure, comfort, bliss) and duḥkha (misery, unhappiness, pain). The ancient Aryans who brought the Sanskrit language to India were a nomadic, horse- and cattle-breeding people who travelled in horse- or ox-drawn vehicles. Su and dus are prefixes indicating good or bad. The word kha, in later Sanskrit meaning "sky," "ether," or "space," was originally the word for "hole," particularly an axle hole of one of the Aryan's vehicles. Thus sukha … meant, originally, "having a good axle hole," while duhkha meant "having a poor axle hole," leading to discomfort. For me, it helps to demystify dukkha to imagine someone getting nauseous from riding in a cart that keeps swaying from side to side who is thinking to himself, “Oy, this is very uncomfortable.” https://brightwayzen.org/not-misunderstanding-dukkha/ (Rebecca Solnit)

[bhagvadgita]

The Bhagavad Gita Verse 13.4

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |

स च यो यत्प्रभावश्च तत्समासेन मे शृणु ||

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are. 

- The field (kshetra) refers to the body-mind complex, which is the object of perception and experience for the individual soul (jiva). The field is composed of the five elements, the five senses, the five organs of action, the mind, the intellect, the ego, and the three modes of material nature (gunas). The field is constantly undergoing change and transformation due to the influence of time, karma, and the gunas.

- The knower of the field (kshetrajna)  refers to the Supreme Self (atman), which is the Witness and the substratum of the field. The knower of the field is distinct from the field, and is not affected by its modifications. The knower of the field is the same in all beings, and is the Source of Consciousness, Bliss, and existence. The knower of the field is also known as the Supreme Lord (ishvara), who is the creator, maintainer, and destroyer of the field.

- The nature (yadrik) of the field and the knower of the field is to be known by the process of discrimination  (viveka), which is the essence of the path of knowledge (jnana yoga). By discriminating between the real and the unreal, the eternal and the temporal, the Self and the non-self, one can realize the true identity of the knower of the field, and attain liberation (moksha) from the bondage of the field.

- The change (yad-vikari) of the field is to be understood by the analysis of the causes and effects (karya-karana), which are based on the law of action and reaction (karma). By understanding the cause and effect relationship, one can overcome the ignorance (avidya) that leads to attachment (raga) and aversion (dvesha), which are the root causes of suffering (duhkha). By transcending the cause and effect cycle, one can attain the state of equanimity (samatva), which is the mark of a person of steady wisdom (sthita-prajna).

- The creation (yatah) of the field is to be traced to the supreme will (sankalpa) of the knower of the field, who manifests the field out of his own power (shakti) and energy (prana). The creation of the field is also a projection (vivarta) of the knower of the field, who appears as many (anekatva) due to the limiting adjuncts (upadhis) of the field. The creation of the field is also a play (lila) of the knower of the field, who enjoys the diversity (vicitra) of the field without losing his unity (ekatva).

- The powers (yat-prabhava) of the knower of the field are to be Realized by the practice of devotion (bhakti), which is the essence of the path of love (prema yoga). By cultivating the attitude of surrender (sharanagati), service (seva), and worship (puja)  towards the knower of the field, one can experience his Grace (anugraha), protection (raksha), and guidance (nirdesha). By attuning oneself to the will (iccha), knowledge (jnana), and action (kriya)  of the knower of the field, one can become his instrument (nimitta), representative (pratinidhi), and expression (abhivyanjana).

Similar Vedic texts:

- Yogavashishta 6.2.215.6:

मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान्|बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ||

Having learnt the methods of Realization, expounded in this work which brings about direct intuition, even a child comes to Realize the Self.

This verse emphasizes the efficacy of the teachings of Yogavashishta, which are based on the direct experience  (anubhava) of the self, rather than on the scriptural authority (shabda) or logical inference (anumana). The verse also implies that the realization of the self is not dependent on the age, caste, gender, or status of the seeker, but on the sincerity, earnestness, and intensity of the inquiry.

- Mundaka Upanishad 3.1.1:

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते | तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ||

Two birds of beautiful plumage, who are inseparable friends, reside on the same tree. Of these, one eats the fruits of the tree with relish, while the other looks on without eating. 

This verse illustrates the relationship between the individual soul (jiva) and the Supreme Self (atman), who are compared to two birds on the same tree of the body. The individual soul is entangled in the fruits of its actions, which are of the nature of pleasure and pain, while the Supreme Self is detached and indifferent, witnessing the play of the individual soul. The verse also suggests that the individual soul can realize its identity with the Supreme Self, by turning its attention from the fruits of the tree to the other bird, who is its true friend and guide.

- Brihadaranyaka Upanishad 2.4.5:

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा | अथ यत्रान्यत्पश्यति अन्यच्छृणोति अन्यद्विजानाति तदल्पम् ||

Where one sees nothing else, hears nothing else, knows nothing else, that is the infinite. Where one sees something else, hears something else, knows something else, that is the finite. 

This verse defines the infinite (bhuma)  and the finite (alpam) in terms of the perception and knowledge of the Reality. The infinite is the state of non-duality (advaita), where there is no distinction between the seer and the seen, the hearer and the heard, the knower and the known. The finite is the state of duality (dvaita), where there is a separation between the subject and the object, the self and the other, the reality and the appearance. The verse also implies that the infinite is the source of supreme bliss (ananda), while the finite is the cause of suffering (duhkha).

[dis-nightmare-continues]

Everyday I get all stoned just to cringe at myself. I work tn but I'm still having a mild mental breakdown. Work all weekend. I need to be set free from distraction. Relief from addiction and attachment. I meditate exactly 4 seconds a day and if u add it all up it all adds up bout how you'd expect. I'm a reflection of my inner world. My strange fixations. There's a feeling I associate with learning and being challenged and being engaged and inspired. I haven't felt that way in a long time I don't think. I catch a moment of it here or there. But no, nothing shocks, nothing connects. It's just Duhkha dukkha dukkha dukkha everywhere I fucking look. Just coasting through life until my next big satori. My next fucking manic episode. I'm 2 things at once. I am and I am not. It's only myself I'm hurting, I laugh, I cry because I know it's not true. I think travel is the ticket to exploring different sides of yourself and of course a train whistles outside. I'm just doing me, though, not getting attached to the ideas of others or the way I think things ought to be. I spent a year somewhere I never dreamed because I never know what's right for me. Situational awareness unraveling. This is my least favorite type of poetry--self referencing with a lot of "I feel" statements. When I was husting zines and doing readings in New Mexico with my collar and my sweater working at that hipster movie theater I made a point to shit on other poets who wrote pieces with a lot of "I feel" statements. I don't give a fuck how you feel. So what is language for. Who am I trying to impress. What is it that I'm afraid to reveal. What is it that I am afraid to feel. As if I were the keeper of esoteric knowledge that everyone else knows. No, I try to talk casually and I get blank stares over and over again. I never read anything, I just talk to people. All day long I talk to everyone I can and ask them, "what do you know?"

[ashram5]

If your consciousness is absorbed in Krishna you are always a sannyasi

“One night, Abhay had an unusual dream. Shrila Bhaktisiddhanta appeared before him, beckoning. He was asking Abhay to leave home and take sannyasa. Abhay awoke in an intensely emotional state, “How horrible!” He thought. He knew it was not an ordinary dream, yet the request seemed so difficult and unlikely. Take sannyasa! At least it was not something he could do immediately. Now he had to improve the business, and with the profits he would print books. He went on with his duties, but remained shaken by the dream.” (Satwarup Goswami. 1980. Prabhupada Lilamrta. Page 118.)

In 1948, Abhay closed his Lucknow factory. He had fallen behind in employees’ salaries, and since 1946 he had been paying past rent in installments. But when sales dropped off, continuing the factory became impossible. He lost everything.

Shrila Prabhupada: I started a big factory in Lucknow. Those were golden days. My business flourished like anything. Everything in the chemical business knew. But then, gradually, everything dwindled. With the help of some acquaintances in Allahabad, he opened a small factory there, in the same city where his Prayag Pharmacy had failed fifteen years before. He moved to Allahabad with his son Brindaban and continued manufacturing medicines. While the rest of the family remained at Banerjee Lane in Calcutta, Abhay continued his travelling; but now he was often sway for months at a time.

And then he had the dream a second time. Shrila Bhaktisiddhanta Saraswati appeared before him; again he was beckoning, indicating that Abhay should take sannyasa. And again Abhay had to put the dream aside. He was a householder with many responsibilities. To take sannyasa would mean to give up everything. He had to earn money. He now had five children. “Why is Guru Maharaj asking me to take sannyasa?” he thought. It is not possible now.

The Allahabad business was unsuccessful. “At present, the condition of our business is not good,” he wrote his servant Gouranga, who had asked to rejoin him. “When the condition gets better and if you are free at that time I will call for you.” He worked earnestly, but results were meagre.

As with everything else, Abhay saw his present circumstances through the eyes of scripture. And he could not help but think of the verse from the Shrimad Bhagavatam:

yasyAham anugrihnriAmi

harishye tad-dhanaM shanaiH

tato ‘dhanaM tyajanty asya

sva-janA duHkha-duHkhitam

“When I feel especially merciful towards someone, I gradually take away all his material possessions. His friends and relatives then reject this poverty-stricken and most wretched fellow”.

He had heard Shrila Bhaktisiddhanta Saraswati quote this verse, and now he thought of it often. He took it that his present circumstances were controlled by Lord Shri Krishna, who was forcing him into a helpless position, freeing him for preaching Krishna consciousness.

Shrila Prabhupada: Somehow or other, my intention for preaching the message of Lord Chaitanya Mahaprabhu increased, and the other side decreased. I was not disinclined, but Krishna forced me: “You must give it up.” The history is known – how it decreased, decreased, decreased.

In the Shrimad Bhagavatam, Queen Kunti had also prayed, “My dear Lord Krishna, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of (material) progress, trying to improve himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling.”

Shrila Prabhupada: So in 1950 I retired, practically. Not retired, but a little in touch with business – whatever is going on. Then almost it became nil. Whatever was there, all right. You do whatever you like. (Satwarup Goswami. 1980. Prabhupada Lilamrta. Pages 140-141.)

One night Abhay had a striking dream, the same dream he had had several times before, during his days as a householder. Shrila Bhaktisiddhanta Saraswati appeared, just as Abhay had known him, the tall, scholarly sannyasi, coming directly from the spiritual world, from Krishna’s personal entourage. He called to Abhay and indicated that he should follow. Repeatedly he called and motioned. He was asking Abhay to take sannyasa. Come, he urged, become a sannyasi.

Abhay awoke in a state of wonder. He thought of this instruction as another feature of the original instruction Shrila Bhaktisiddhanta Saraswati had given him at their first meeting in Calcutta, the same instruction that his spiritual master had later solidified in a letter; become an English preacher and spread Krishna consciousness throughout the Western world. Sannyasa was for that end; otherwise, why would his spiritual master have asked him to accept it? Abhay reasoned that his spiritual master was saying, “Now take sannyasa and you will actually be able to accomplish this mission. Formerly the time was not right.”

Abhay deliberated cautiously. By accepting sannyasa, a Vaishnava dedicates his body, mind and words totally to the service of the Supreme Personality of Godhead, renouncing all other engagements. He was doing that already. Shrila Bhaktisiddhanta Saraswati had offered sannyasa to his leading disciples so that they could continue his mission; they hadn’t done it. Preaching in the West had proved perilous even for the Gaudiya Math’s most recognised sannyasis. How could he, a mere householder, presume he could succeed where the others had failed? He was hesitant. The helpless, incapable feeling he had expressed in his “Viraha-ashtaka” was there. But now his spiritual master was beckoning him – over all other considerations, even over natural humility. Now, although he was elderly and alone, the desire to preach just as his spiritual master had preached remained within him, a fierce though sometimes quietly expressed determination.

The Vedik standard and the example set by the previous acharyas was that if one wanted to lead a preaching movement, sannyasa was required. Shrila Bhaktisiddhanta Saraswati had taken sannyasa to facilitate his missionary work. Lord Chaitanya had taken sannyasa to further his sankirtan movement. Of course, Lord Chaitanya was the Supreme Personality of godhead, but when His young students had been disrespectful towards Him, treating Him as an ordinary man, He had taken sannyasa. Because a sannyasi is automatically respected, Lord Chaitanya’s acceptance of sannyasa was a calculated tactic; as son as He began travelling throughout India as a sannyasi, he immediately attracted thousands of followers to the sankirtan movement.

Knowing that many cheaters would accept the saffron dress and abuse the respect given to sannyasis, Lord Chaitanya had advised against accepting sannyasa in the Age of Kali-yuga. He knew that cheaters, in the guise of sadhus, would act immorally, accumulate funds for their own sense gratification, and make many followers simply to enhance their own prestige. Posing as swamis, they would cheat the public. Because the people in Kali-yuga are unable to follow the rules and regulations of sannyasa, Lord Chaitanya had recommended that they simply chant Hare Krishna. However, if a person could actually follow the rules, and especially if he had to spread the sankirtan movement, sannyasa was necessary.

Abhay first had to approach one of his Godbrothers for permission. He decided to turn to Bhaktivilas Tirtha Maharaj (formerly Kunjavihari) the leader of the Chaitanya Math in Calcutta. Abhay still thought of the Chaitanya Math as the headquarters of his spiritual master’s mission. During the heated legal disputes, the Chaitanya Math had been the most prized acquisition, and since 1948 it had been under the legal ownership of Bhaktivilas Tirtha Maharaj. Now, although each sannyasi had his own place or places, the Chaitanya Math and Bhaktivilas Tirtha Maharaj legally represented the Gaudiya Math entity. Abhay felt that if he were to take sannyasa and go preach in America, he should give the Chaitanya Math the first opportunity to support the work. In April 1959, Abhay wrote to Tirtha Maharaj, inquiring about sannyasa as well as about the Chaitanya Math’s printing some of his manuscripts. And since no one was going abroad, he volunteered to do so on behalf of the Chaitanya Math.

Bhaktivilas Tirtha Maharaj replied that Abhay should first join the Chaitanya Math. He mentioned the strife that still lingered; “Those who are against Chaitanya Math, they are motivated by their individual ambitions.” Anyone who was against the Chaitanya Math, he said was acting illogically and against the instructions of Bhaktisiddhanta Saraswati. So according to Tirtha Maharaj, the thing for Abhay to do, the thing he had neglected to do for so many years, was to join the Chaitanya Math and act under his direction. Tirtha Maharaj mentioned several members of the Chaitanya Math who had recently accepted the sannyasa order, and he said that Abhay could become one – in time. He invited Abhay to come reside at the Chaitanya Math; “The house that we have, there are rooms that are airy and well lit. We will treat you exclusively. There won’t be any difficulty. We will take care that no inconveniences are caused”. But as for printing books:

We are eagerly awaiting to print the books like Satsandarbha, Vedanta, based on devotional service, and many other rare books by the Goswamis. First we will print them. Books written by you will be checked by the editorial staff, and if the funds can be raised, then they can be printed according to priority. The books will be printed only if they are favourable for the service of the Chaitanya Math. Therefore, if the fund is raised, then there is a plan to go abroad as well.

Abhay was not encouraged. The main difficulty, he felt, was the Chaitanya Math’s shortage of funds. Shrila Prabhupada: I was working with my broken typewriter. I went to our Tirtha Maharaj: “You give me a room and print my books. Give me some money. I will join you.” I had thought, “This is Guru Maharaj’s institution.” He did not say no, but the printing of books was a difficult task for him. He had no money. He was hardly collecting for maintaining. Printing of books is a big job, and there is no guarantee of sale.

Without printing books and going to the West, sannyasa did not have meaning for Abhay. And who knew when Tirtha Maharaj would sanction his taking sannyasa? There was no point in going to Calcutta just to reside in an airy, well-lit room; that he had already in Vrindavan. Abhay wrote back to Tirtha Maharaj, mentioning his direct order from Shrila Bhaktisiddhanta to preach to the English-speaking people. He wanted to go to the West right away, and he had thought that Chaitanya Math would welcome his offer. Both Abhay and tirtha Maharaj had their responsibilities, but perhaps they could work together to carry out the desire of their spiritual master. Abhay asked Tirtha Maharaj to reconsider.. On May 7th, 1959, Bhaktivilas Tirtha Maharaj wrote back.

My suggestion is don’t make any hasty decisions. For the time being you stay with us and engage yourself in the service of the society and then accept tridandi (sannyasa). The purpose of accepting tridandi is to serve the society. If that is your desire, then Shri Chaitanya Math will decide about your going to America to preach and make all the arrangements. It can never be the principle of the society to let one act according to his individual attempt or desire. The society will decide after consulting with the heads what is to be done by whom. That is what I want to say. First of all, it is necessary to identify oneself with the society.

In order to preach in America or in other foreign countries, it is important to have a dignified organisation in the background and secondly it is necessary to establish one’s self in India before going to preach in the foreign countries.

Now it is that there are no conferences or meetings in the West as before. Communication is done through the media of television.

Abhay could understand the needs and priorities of the Chaitanya Math, but he could not allow them to overrule what he considered the highest mandate; preaching as Shrila Bhaktisiddhanta Saraswati had ordered. Abhay had offered his services to the leaders of the Chaitanya Math, thinking they might also see things his way. He thought that with the world’s crying need for Krishna consciousness staring them in the face, they might see that this Abhay Babu was convinced and enthusiastic and so should be sent right away with whatever he required. But they had other priorities. Abhay next turned to Keshava Maharaj in Mathura, and Keshava Maharaj told Abhay to take sannyasa immediately. After corresponding with Tirtha Maharaj, Abhay had felt some uncertainty about accepting sannyasa, and now that he was being encouraged so strongly, he resisted. But Keshava Maharaj was insistent.

Shrila Prabhupada: I was sitting alone in Vrindavana, writing. My Godbrother insisted to me “Bhaktivedanta Prabhu, you must do it. Without accepting the renounced order of life, nobody can become a preacher.” So he insisted. Not he insisted: practically my spiritual master insisted. He wanted me to become a preacher, so he forced me through this Godbrother: “You accept.” So, unwillingly I accepted.

Keshavaji Gaudiya Math was located in the midst of one of Mathura’s downtown bazaars. Its main entrance, an arched doorway, led into a courtyard, open to the sky through a metal grating above. The architecture was similar to that of the Vamshi-gopalaji temple. The atmosphere was secluded, as in a monastery. Abhay was a familiar, welcomed figure here. He had lived here, written and studied in the library here, edited the Gaudiya Patrika, and donated the Deity of Lord Chaitanya who stood on the altar beside the Deities of Radha and Krishna (Shri Shri Radha Vinodavihariji). But his visit during September of 1959 was not an ordinary one. He entered the matha dressed in white, Abhay Babu, but he would soon be leaving dressed in saffron, a swami.

Abhay had been living as a renunciate for nine years; there was no need for him to observe a ceremony or to proclaim himself a sadhu by changing to saffron dress. But it was the parampara system that a man take tridandi-sannyasa at the end of his life. He was aware of the cheating sannyasis; even in Vrindavana he had seen so-called sadhus who did not preach but simply spent their days hunting for chapatis. Some “swamis” of Vrindavana even indulged illicitly in what they had supposedly come here to reject: sex life. Such persons were making a mockery of sannyasa. And there were the caste goswamis also, who lived like ordinary householders, running temples as a business to support their families and accepting honour and donations from the public on the false basis of birth. Abhay knew of these abuses of sannyasa, but he also knew the real purpose of sannyasa. Sannyasa was for preaching.

On the morning of September 17th 1959, in the fifty-by-twenty-five-foot Deity room on the second floor of the Keshavaji Math, a group of devotees sat before the Deities of Radha-Krishna and Lord Chaitanya. The Deities were colourfully dressed in royal clothing and silver crowns. Radharani’s right hand faced palm-forward in benediction for the worshipper; at Her side, Her left hand held a flower for Krishna. Krishna stood like a dancer, placing His right leg in a casual tiptoe pose before His left, playing His long silver flute, which He held gracefully to His red lips. His long black hair reached down past His shoulders, and the garland of marigolds around his neck reached down to His knees. On His right stood the Deity of Lord Chaitanya, His right arm raised, left arm at His side, His body straight, feet together. He was a soft golden colour, and He had large eyes, a well-formed red mouth, and straight black hair down to his shoulders. One level below the Deities were pictures of the spiritual masters in disciplic succession: Jagannath dasa Babaji, Bhaktivinoda Thakura, Gaurakishora dasa Babaji, Bhaktisiddhanta Saraswati, Bhaktiprajnana Keshava Maharaj.

Abhay sat on a mat of kusha grass beside ninety-year old Sanatana, also to receive sannyasa that day. Sitting opposite the two candidates, Narayana Maharaj, Keshava Maharaja’s disciple, prepared to conduct the ceremony of mantras and offerings of grains and ghee into the fire. Akinchana Krishnadasa Babaji, Abhay’s Godbrother, known for sweet singing, played mrdanga and sang Vaishnava bhajanas. Sitting on a raised asana, His Holiness B.P. Keshava Maharaj presided. Since there had been no notices or invitations, only the matha’s few residents attended.

Narayan Maharaj chanted the required mantras and then sat back silently while B.P. Keshava Maharaj lectured. Then, to everyone’s surprise, Keshava Maharaj asked Abhay to speak. Abhay had not expected this. As he looked around at the gathering of devotees, he understood that the common language was Hindi; only Keshava Maharaj and a few others spoke English. Yet he knew he must speak in English.

After Abhay’s speech, each initiate received his sannyasa-danda, the traditional head-high staff made of four bamboo rods bound together and completely enwrapped in saffron cloth. They were given their sannyasa garments: one piece of saffron cloth for a dhoti, and one for a top piece (uttara), and two strips of cloth for underwear (kaupins). They also received Tulasi neck beads and the sannyasa mantra. Keshava Maharaj said that Abhay would now be known as Bhaktivedanta Swami Maharaj and that Sanatana would be Muni Maharaj. After the ceremony, the two new sannyasis posed for a photo, standing on either side of their sannyasa-guru, who sat in a chair.

B.P. Keshava Maharaj didn’t impose any strictures on Abhay; he simply encouraged him to go on preaching. Yet Abhay knew that to become A.C. Bhaktivedanta Swami did not mean merely that he was giving up family, home comforts, and business. That he had done five years ago. Changing from white cloth to saffron cloth, from Abhay Babu to Bhaktivedanta Swami Maharaj, had a special significance: it was only a matter of time before Bhaktivedanta Swami would travel to the West as Bhaktisiddhanta Saraswati had ordained. This was Bhaktivedanta Swami’s realization of his new sannyasa status.

The Gaudiya Patrika’s account of the sannyasa initiation included a biographical sketch of Shri Shrimad Bhaktivedanta Swami Maharaj, listing the major events of his life. The article concluded:

Seeing his enthusiasm and ability to write articles in Hindi, English and Bengali, Bhaktisiddhanta Saraswati Maharaj gave him the instruction to take tridandi-sannyasa. For nearly one year he had been ready to accept sannyasa. In the month of Bhadra, on the day on which Vishvarupa accepted sannyasa, Bhaktivedanta Swami at the Shri Keshavaji Gaudiya Math accepted sannyasa from the founder of the Vedanta Samiti, Bhaktiprajnana Keshava Maharaj. Seeing him accept his ashram of renunciation, seeing this pastime for accepting the renounced order of life, we have attained great affection and enthusiasm.

If your consciousness is absorbed in Krishna you are always a sannyasi.

Letter to Jayananda, September 29, 1967

[play-now-my-lord]

mr. beast has begun teaching farm animals about the inescapable duhkha of the endless cycle of birth and death and has already given several horses and cows the buddha nature

mr. beast has given 5,000 rural children an all-expenses-paid trip to the big city to develop postmodern anomie and eventually become podcasters

[drakeom29]

El por qué de la infelicidad humana

La Teoría de las Ideas (Metafísica platónica)

Grecia: Me parece curioso ver como todos coinciden con las mismas ideas, no importa el tiempo, Ni la cultura, al final el ser humano llega a conclusiones similares. ¿Será esta la verdad? La teoría de Platón sobre la metafísica, afirma que existe un mundo real de donde surgen todas las cosas. Este mundo es llamado por el filosofo ´´Él mundo de las ideas´´, de este mundo surgen todas las cosas ya creadas, siendo nosotros así, no más que simples copias. Todo lo que vemos y sentimos no son más que reflejos de lo real, de lo perfecto. Un mundo tan real que no se puede ver ni tocar, que solo se puede llegar a ella una sola vez y es a través del alma. En este mundo existe un Dios (al cuál platón llamó Demiurgo) que es el que esta por encima de todas las ideas ya creadas, más sin embargo no es el creador en sí mismo del ´´Mundo de las ideas´´. De él la Idea Máxima, surge todo lo que se refleja en este plano. El filósofo también recalca que en este ´´mundo de las ideas´´ existe algo llamado el Choro, que es básicamente un lugar totalmente contrario al mundo perfecto y ordenado de las ideas. El Dios de Platón vio la necesidad de ayudar al mundo del Chora y decidió crear copias de lo perfecto y sublime del ´´mundo de las ideas´´. Y de esta manera, nacemos nosotros, en este plano imperfecto, con cuerpo mortal e impuro, pero con un alma perfecta y real, proveniente del ´´mundo de las ideas´´. Es por eso que por más que pretendemos ser felices y alcanzar la perfección, siempre sentimos que nos falta algo o sentimos esa sensación de insatisfacción hacia la vida misma. Porque estamos en un mundo farsante, donde todo no es más que simple destello de la realidad. ¿Pero algún día volveremos de donde fuimos arraigados? El filosofó nos deja una tarea que debemos completar, un propósito para poder volver al ´´mundo de las ideas´´. Y esta es que, solo llegando al conocimiento, podremos volver a nuestra naturaleza después de la muerte, de lo contrario nuestra alma vagaría por un tiempo en este plano hasta poder desapegarse de lo material de este mundo, y así irse a donde pertenece. En esto se resume la teoría del filósofo Platón sobre la teoría de las ideas.

TEORIA DE BUDA

Primer discurso de Buda:

1.Duhkha es el concepto central del budismo y se traduce como la "incapacidad de satisfacer" y sufrimiento. La vida es imperfecta, la insatisfacción y el sufrimiento existen y son universales. Este es el punto de partida de la práctica budista. Esta verdad contiene las enseñanzas sobre las Tres Marcas de la Existencia. Como dice el Dhammacakkappavattana sutta: "El nacimiento es sufrimiento, la vejez es sufrimiento, la enfermedad es sufrimiento, la muerte es sufrimiento, asociarse con lo indeseable es sufrimiento, separarse de lo deseable es sufrimiento, no obtener lo deseado es sufrimiento. En breve, los cinco agregados de la adherencia son sufrimiento." La orientación básica del budismo expresa que anhelamos y nos aferramos a situaciones y cosas impermanentes.​ Esto nos coloca en el estado de Samsara, el ciclo de repetidos renacimientos y muerte. Queremos alcanzar la felicidad mediante situaciones y bienes materiales que no son permanentes y, por tanto, no logramos la verdadera felicidad.

El origen del duhkha es el tṛṣṇā (en sánscrito: el deseo, el querer, el anhelo, la sed). El sufrimiento se origina en el ansia que causan los deseos, los sentidos o el placer sensual, cualquier situación o condición placentera, buscando la satisfacción ahora aquí y después allí. Hay tres formas de anhelo: kama-tanha, anhelo de placeres sensoriales; bhava-tanha, anhelo a continuar el ciclo de vida y muerte; y vibhava-tanha, anhelo a no experimentar el mundo y sentimientos dolorosos.​ Creemos que algún acto, logro, objeto, persona o entorno nos llevarán a la satisfacción permanente del “yo”, cuando el "yo" en sí no es más que una fabricación impermanente de la mente. El apego y el anhelo producen karma, que nos ata al samsara, la ronda de la muerte y el renacimiento.

Existe un cese de duhkha, llamado nirvana: el sufrimiento puede extinguirse cuando se extingue su causa. El sufrimiento se extingue con el abandono del anhelo, con la ausencia de pasión, el no albergar más. Esto es el nirvana. Esta verdad dice que es posible poner fin al sufrimiento. El nirvana es el "apagar" de nuestras vidas en samsara, tal como la llama de una vela que se extingue con el viento. Connota el fin del renacimiento.

Existe un Noble camino óctuple para lograr este cese: el método para extinguir al sufrimiento. El budismo prescribe un método, o camino, con el que se intenta evitar los extremos de una búsqueda excesiva de satisfacción por un lado y de una mortificación innecesaria por el otro. Este camino comprende la sabiduría, la conducta ética y el entrenamiento o cultivo de la ‘mente y corazón‘ 15 ​ por medio de meditación, 16 ​ atención y la plena consciencia del presente 17 ​ de manera continua. Se requiere método y disciplina para eliminar la ignorancia, el anhelo y finalmente duhkha es el camino de la sabiduría, la ética y la meditación, expuesto de manera detallada en el Noble Camino.

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[pooma-satsangam]

𝟭𝟵 𝗠𝗲𝗮𝗻𝗶𝗻𝗴𝗳𝘂𝗹 𝗦𝗹𝗼𝗸𝗮𝘀 𝗳𝗼𝗿 𝗰𝗵𝗶𝗹𝗱𝗿𝗲𝗻 𝘁𝗼 𝗟𝗲𝗮𝗿𝗻 𝗮𝗻𝗱 𝗥𝗲𝗰𝗶𝘁𝗲

These slokas are not only easy to chant and learn but also have a profound meaning to them. They teach us an essential life lesson.

𝟭.𝗚𝗮𝘆𝗮𝘁𝗿𝗶 𝗠𝗮𝗻𝘁𝗿𝗮

Also called the Maha Mantra or the Savitri Mantra, this sloka is the most revered mantra, and is dedicated to the Sun. It can be recited as a morning prayer for kids. Make the child recite this out under the sun in the morning to refresh their mind and also get some Vitamin D.

Om bhur bhuva swaha

Tat savitur varenyam

Bhargo devasya dhimahi

Dhiyo yo nah prachodayat

Meaning: O God, the Savior, you are the basis of all life, self-existent, and whose touch sets every soul free from the sufferings, who penetrates into the universe and sustains every being, the creator of the whole universe, and who blesses with happiness.

Lord, the purest form and the purifier of this universe, may he enlighten our minds and inspire our intelligence.

Gayatri Mantra is believed to be one of the most powerful mantras. It first appeared in the Hindu scripture ‘Rig Veda’ and was attributed to the ancient sage Vishwamitra.

𝟮.𝗦𝗵𝗮𝗻𝘁𝗵𝗶 𝗠𝗮𝗻𝘁𝗿𝗮

Here are the four Santhi mantras that your child may chant. Also known as the ‘teaching mantra,’ this sloka can be a suitable prayer for children at school as it helps to unite the teacher and students under divine protection.

Om Sahana Vavatu Sahanau Bhunaktu

Sahaveeryam Karavavahai

Tejas Vinavati Tamastu ma vidhwishavahai

Om Shanti Shanti Shantihi

Meaning: May the Almighty protect student and teacher and nourish the both of us together.

May the student and teacher work in sync with intensity and our learning be efficient and impressive. And may there be no enmity between us. May there be peace for all.

𝟯.𝗦𝗵𝗮𝗻𝘁𝗵𝗶 𝗠𝗮𝗻𝘁𝗿𝗮

Om sarveshaam swastir bhavatuSarveshaam shantir bhavatuSarveshaam poornam bhavatuSarveshaam mangalam bhavatuSarve bhavantu sukhinahSarve santu niraamayaahSarve bhadraani pashyantuMaakaschit duhkha bhaag bhavet

Shanti Mantra sloka for kids

Image: Midjourney/ MomJunction Design Team

Meaning: May auspiciousness, peace, fullness and prosperity be unto all, may all be happy and free from disabilities, may all look to the good of others, and may none suffer from sorrow.

𝟰.𝗦𝗵𝗮𝗻𝘁𝗵𝗶 𝗠𝗮𝗻𝘁𝗿𝗮

Asatoma sad gamaya

Tamaso ma jyotir gamaya

Mrityor ma amritam gamaya

Om shanti, shanti, shanti hi

Meaning: Oh Lord, lead us from the unreal to real, darkness to the light and from death to immortality. May peace be with all.

𝟱.𝗦𝗵𝗮𝗻𝘁𝗵𝗶 𝗠𝗮𝗻𝘁𝗿𝗮

Om poornamadah poornamidam

Poornaat poornamudachyate

Poornasya poornamaadaya

Poornamevaavashishyate

Om shanti, shanti, shanti hi

Meaning: That is the ultimate truth, the God. This is the absolute. Absolute rises above the absolute. Even when the absolute is taken out of the absolute, it still remains.

𝟲.𝗚𝘂𝗿𝘂 𝗠𝗮𝗻𝘁𝗿𝗮

The sloka is a salutation to the teacher, equating them to the Hindu Trinity.

Gurur brahmah gurur vishnu

Gurur devo maheshwaraha

Gurur saakshaat param brahmah

Tasmai shree guravey namaha

Meaning: The teacher is equal to Brahma and Vishnu. The teacher is Maheshwara. The guru is equivalent to the Almighty.

𝟳.𝗚𝘂𝗿𝘃𝗲𝘆 𝗦𝗮𝗿𝘃𝗮

This is for saluting Dakshinaamoorthy (Lord Shiva is also called so as he did penance facing the South).

Guravey sarva lokaanaam

Bishajey bhava rohinaam

Nidhaye sarva vidyanaam

Shree dakshinaa moorthaye namaha

Meaning: We bow down to the God of South (the universal guru) who is the teacher to the entire world and curer of all the diseases in the world.

Slokas are verses in praise of God and can be recited by anyone at any time, while mantras are invocations meant to invoke divine powers to the person chanting it.

𝟴.𝗩𝗶𝗱𝘆𝗮𝗮𝗿𝘁𝗵𝗲𝗲 𝗦𝗹𝗼𝗸𝗮

Bow to Lord Ganesha with this sloka.

Vidyaarthee lapathey vidyaam

Dhanaarthee lapathey dhanam

Puthraarthee lapathey puthraan

Mokshaarthee lapathey gathim

Meaning: Aspire for knowledge, you’ll get it; yearn for wealth, you’ll get it; ask for a child, you’ll get it; and strive for salvation, and you’ll reach it.

𝟵.𝗩𝗮𝗸𝗿𝗮𝘁𝗵𝘂𝗻𝗱𝗮 𝗦𝗹𝗼𝗸𝗮

The sloka is about seeking Lord Ganesha’s blessings for removing any obstacles on your path to success.

Vakrathunda mahaakaaya

Suryakoti samaprabha

Nirvignam kurumey deva

Sarvakaryeshu sarvada

Meaning: O Lord with a curved trunk and huge body, and the brilliance of a million suns, I seek your blessings to grace my new beginning and remove all the obstacles as I begin to work.

𝟭𝟬.𝗬𝗮𝗮 𝗞𝘂𝗻𝗱𝗲𝗻𝗱𝘂

Pray to the Goddess of Knowledge, Saraswati, before you begin your lessons every day.

Yaa kundendu tushaarahaara dhavalaa

Yaa shubhra vastraavritaa

Yaa veenaa varadanda manditakaraa

Yaa shveta padmaasanaa

Yaa brahmaachyuta shankara

Prabhritibihi devaih sadaa pujitaa

Saa maam pattu saravatee

Bhagavatee nihshesha jaadyaapahaa

Meaning: Goddess Saraswati is white like the moonlight, snow, and the pearl and is adorned in pure ivory white. Whilst she plays the veena with her two hands, she gives blessings with the other two hands or punishments when required. She is sitting on a beautiful white lotus. Goddess Saraswati is worshipped by all the divine lords Brahma, the creator, Vishnu, the preserver and Maheshwara, the destroyer. May Goddess Saraswati remove any obstacles from my life and shelter me.

𝟭𝟭.𝗦𝗮𝗿𝘃𝗮 𝗞𝗮𝗹𝘆𝗮𝗮𝗻𝗶 𝗠𝗮𝗻𝘁𝗿𝗮

A prayer to the Goddess for success and prosperity.

Sarva mangala mangalye shive sarvaartha saadhike

Sharanye trayambake Gauri Narayani namosthute

Meaning: O Goddess of all auspiciousness, who is so harmonious, the fulfiller of our objectives, the giver of refuge, who has three eyes and is in golden color, our salutations to you, Gauri Narayani.

𝟭𝟮.𝗦𝗮𝗿𝗮𝘀𝘄𝗮𝘁𝗶 𝗡𝗮𝗺𝗮𝘀𝘁𝘂𝗯𝗵𝘆𝗮𝗺

Pray to the Goddess of Knowledge and seek her blessings for attaining wisdom.

Saraswati namastubhyam varade kaamaruupini

Vidyaarambham karishhyaami siddhirbhavatu me sadaa

Meaning: My salutations to Goddess Saraswati. You bless and fulfill all our aspirations. As I am beginning my path to wisdom, I seek your blessings. May I accomplish my goals.

𝟭𝟯.𝗛𝘆𝗮𝗴𝗿𝗲𝗲𝘃𝗮𝗺 𝗦𝘁𝘂𝘁𝗵𝗶

Hayagreeva is an incarnation of Lord Vishnu. Children may recite this sloka before beginning their day at school.

Gyaananandamayam devam

Nirmala spadikakruthim

Aadaram sarva vidyanaam

Hyagreevam upasmahe

Meaning: Salutations to Sri Hayagreeva, the Lord with a Horse face. You are the presiding God for all the knowledge in the world. We offer our prayers to you; please bless us with knowledge and wisdom.

𝟭𝟰.𝗗𝗲𝗲𝗽𝗮𝗺 𝗦𝗹𝗼𝗸𝗮

This sloka is a prayer to the lamp.

Shubham karoti kalyaanam

Aarogyam dhana sampadaa

Shatrubudhi vinaashaaya

Diipajyoti namoastute

Meaning: The one who is our light, which brings auspiciousness, prosperity, sound health, abundant wealth, and destroys the intellect’s enemy, our salutations to you.

𝟭𝟱.𝗟𝗮𝗸𝘀𝗵𝗺𝗶 𝗦𝗹𝗼𝗸𝗮

This prayer is to seek the blessings of the Goddess of wealth Lakshmi during aarthis or Puja.

Namastestu mahamaye

Sripithe sura pujite,

Sankha chakra gada haste

Mahalaksmi namostute

Meaning: Salute to Mahalakshmi, who is the Cause of Creation, and who is worshiped by the Suras. Salute to the goddess who is adorned with the conch, disc and mace in her hands. I respectfully bow in front of you.

𝟭𝟲.𝗦𝗮𝘀𝘁𝗵𝗮 𝗗𝗮𝘀𝗮𝗸𝗮𝗺

Here is a devotional prayer to Ayyappa, the lord of Sabarimala.

Mattha mathanga gamanam

Karunyamrutha pooritham

Sarva vigna haram devam

Sastharam pranamamyaham

Meaning: Salutations to Lord Ayyappa, who gallops like an elephant, is filled with immense compassion, and is the destroyer of hurdles.

𝟭𝟳.𝗕𝗵𝗼𝗼𝘁𝗵𝗮𝗻𝗮𝘁𝗵𝗮 𝗦𝗹𝗼𝗸𝗮

Bhoothanatha sadananda

Sarva bhootha daya para

Raksha raksha maha baho

Sasthre thubham namo nama

Meaning: Salutations to Sastha devataa, robust like an elephant and who is ever happy and is filled with mercy for all beings in this universe, the God who removes all obstacles.

𝟭𝟴.𝗦𝗵𝗶𝘃𝗮 𝗠𝗮𝗻𝘁𝗿𝗮 (Mahamrityunjay Mantra)

A powerful mantra that instills strength and courage in times of fear and weakness.

Om Tryambakam Yajamahe

Sugandhim Pushti Vardhanam

Urvarukamiva Bandhanan

Mrityor Mukshiya Maamritat

Meaning: We worship the three-eyed Lord Shiva, who is fragrant and nourishes all life. Let me be liberated from death (all earthly attachments), as I am bound to live like cucumbers to creepers. Let me not be separated from the perception of Immortality.

𝟭𝟵.𝗛𝗮𝗿𝗲 𝗞𝗿𝗶𝘀𝗵𝗻𝗮 𝗠𝗮𝗻𝘁𝗿𝗮

A mesmerizing mantra singing praises to the Bhagavan, who removes negative emotions and relieves fear and anxiety.

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama, Hare Hare

Meaning: Through this mantra, we praise the two incarnations (avatars) of Lord Vishnu, namely Lord Krishna and Lord Rama. It is a call to the universal energy that is thought to be the source of all powers.