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About riih.qarojamahoamaan

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  1. Of course Mahaabhaarata is written in Sanskrit, so even Lord Parashuraama in Mahabharata speaks Sanskrit. Why do you ask, have you some reason to think that Parashuraama spoke in some other language, or what is the implication?
  2. I don't know how to answer your question because i m not so wise as to decide between dvaita and advaita, but in my own understanding Krsna is love. God is love, and who does not know love, does not know God. You can get many answers, but if you do not worship Krsna, no answer will satisfy you.
  3. there is nothing better to say. a person who speaks like this, that which is undivided, brings a message from the supreme. please accept my thanks.
  4. What you say is wise. You must not use a mantra out of obligation; You should not use it because you HAVE TO; Use it because you love the mantra and the deity. By the way, if you r in love with Krsna, a good mantra to address him is OM GOWINDA DAAMODARA MAADhAWA. (A famous line from the Shriimad Bhagawatam). If you wish, i can record and send a sample to you.
  5. Waraq is an arabic word meaning foil. The article speaks about cattle intestines produced at slaughterhouses. So, are cattle slaughtered in India or not? If slaughtered, are they cut up dead or alive? I have been informed that when a cow dies naturally, they take the bile to make gorocana, and the skin to make drums. If this is done in India, do they also take intestines too from cows that have died, or do they kill cows? This article creates much suspicion.
  6. If you r a Shaiva, use Hara Hara Mahadeva Shambo, Kashi Vishvanatha Gange. These all are Lord Shiva's names. Hara is Shiva, and Hare means "in Shiva", so "belonging to Shiva". If you r a Vaisnava, prefer OM NAMO NAARAAYA,NAAYA it is said this is an omnipotent mantra. May God enlighten you to choose what is best.
  7. Just as a medicine is for an individual, so every mantra is for a different person and for healing certain problems. There is only one mantra perfect for all people regardless of religion and circumstances: the saawitrii gaayatri, quoted above. See my signature regarding pronunciation. Shriimad Bhagawatam says that all people like reading about Krsná , except the pashughnaas (animal killers). The pashughnaas will not like Krsná, and they will hate anyone worshipping Krsná. I live in a society of meat eaters; you cannot talk to them about Krsná; they will say you r stupid. I know a few people here attracted by Hinduism, but they only respect Shiwa and not Krsná. Shrila Prabhupada says that "familiarity brings contempt", that is why Krsná was attacked by many envious enemies. Krsná is pure love, so the devotee of Krsná becomes similar to Krsná, and therefore people that are different become envious and try to harm the true devotee. So it is often necessary to worship Visnu in some other form, e.g. OM NAMO NAARAAYA,NAAYA. In a society of meat eaters, it is best to propagate the saawitrii gaayatrii; this will enlighten their mind, so after some time they can be vaaisnavaas. I know my mind is imperfect, but i think that what i say is logical and based on Shriimad Bhagawatam.
  8. Greece before World war I you r lucky if you have 2 cows; others wish to have even one. keep them as your best helpers, to draw cart and plough, use dry dung as fuel; protect them from all danger and refrain even from drinking their milk, let the calves have it all. Greece after WW2 Your 2 cows have multiplied; kill them by crushing their head, let all blood go into the sewage, rince the meat and eat it together with cheese made from their milk. Now we r like the civilized nations.
  9. I knew another version: What if the parachute doesn't open? - Just wait until when you come to a distance of about one metre from the earth. - Then what i do? - come on, can't you jump from one metre's height?
  10. Of all the above, what is the best use?
  11. There were 4 friends: Ears, Legs, Eyes, and Hands (this is an African story, i can't remember the African names), they went hunting. Ears heard buffalos tramping and belowing. Legs went there, Eyes saw the buffalos, Hands caught one, killed the animal and brought it home. Then there was a quarrel as everyone wanted the meat for himself. Hands argued: it was me who caught the buffalo, i deserve all the meat. Eyes objected: can any work be done without me? Let alone hunting! You would get nothing without me! Legs said: why, could you hunt and catch anything without Legs? you could go nowhere without me! Then Ears replied: no, you wouldn’t know where to go without me; it is always Ears who shows you where to go! While they were debating without coming to any agreement, Stomach interrupted them: Sorry, my friends, the whole buffalo belongs to me, i must get all that meat. What! they shouted; you r the only one who has not the right to talk! You did nothing when we strived to catch the buffalo. Oh, well, the Stomach answered, you do not accept what i say, but you do not agree among yourselves too; so the only solution is to go to the judge for arbitration. So the 4 friends went to the judge, and expounded their arguments to him; still they could not accept each others statement. The judge saw how stubborn they all were, so he said nothing; instead, he mashed a plant (a certain poisonous plant) that grows alongside the bank of the Nile river, mixed it with water and gave it to the Stomach. Then the judge asked Ears: can you hear now? – what did you say? i can’t hear; he asked Eyes: what can you see now? - hell, i can’t see anything! He asked Legs: can you run now? – no, i can’t even stand up! He asked Hands: can you hold this glass of water? – no, i can’t even move! So, said the judge, let’s see what happens now. He gave the Stomach a glass of milk, which is a well known antidote for most kinds of poison. Then Eyes said: Oh! i start seeing! Ears said: Oh! now i can hear some sounds and voices! Legs said: Oh, i can stand up now! And Hands said: Oh, yes, now i can move! So you understand, said the judge: argue no more: the whole buffalo that you caught, just as any food that you obtain, belongs to the Stomach. From that time on, the 4 friends always remember the judge’s wisdom. All else is a clever lie; the simple truth is this: EVERYTHING IN THIS WORLD DEPENDS UPON WHAT ENTERS THE MOUTH: what the in-coming thing is, and how it is procured. Remember Christ’s word: “you clean your goblet, while its content was gotten by means of cheating and stealing! you blind Pharisee, purify the content of your goblet (by earning it righteously), and the goblet will automatically be clean”.
  12. After much dictionary and grammar search, i hope this is the correct form of the stuti. Still i have some doubts in some lines, please post your corrections if you find any mistakes. Especially i wish to have a scan from the page of the book (BhaviSyottara PurAnam) containing the stuti. Thanks. Śrī-Śanaiścara-kṛta Śrī-Narasiṁha-Stuti (- - . - | . . . | - . . - . - x metre)<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> sulabho bhakti-yuktānāṁ durdarśo duṣṭa-cetasāṁ |<o:p></o:p> ananya-gatikānām ca prabhu-bhaktaika-vatsalaḥ ||<o:p></o:p> śanaiścaras tatra nṛsiṁha-deva ??cakārāmala-citta-vṛtiḥ |<o:p></o:p> praṇamya ṣaṣṭāṅgam aśeṣa-loka-kirīta-nīrājita-pāda-padmam || 1 ||<o:p></o:p> <o:p></o:p> cakāra =has done.[nI-rAjita] mfn. shone upon. ??: 2 syllables missing there.<o:p></o:p> I SUSPECT IT MUST BE CORRECTED TO “śanaiścaras tatra nṛsiṁha-devaṁ namaś cakārāmala-citta-vṛttiḥ”.<o:p></o:p> <o:p></o:p> śrī śanir-uvāca<o:p></o:p> yat pāda-paṅkaja-rajaḥ-paramādharena|<o:p></o:p> saṁsevitaṁ sakala-kalmaṣa-rāśi-nāśam ||<o:p></o:p> kalyāṇa-kārakam aśeṣa-nija+anugānam |<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam ||2||<o:p></o:p> <o:p></o:p> adhara = lowest. kalma,sa = impurity, sin. raazi = heap, sum. anugaana = following. saṁsevita = frequented, served. krpA = mercy. avalokah = glance. rájas = dust.<o:p></o:p> <o:p></o:p> sarvatra cancalatayā sthitayā +api lakṣmyāḥ | <o:p></o:p> brahmādi-vandya-padayā sthiraya +anya-sevi ||<o:p></o:p> pādāravinda-yugalaṁ paramādharena |<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam||3||<o:p></o:p> <o:p></o:p> cancalatA =unsteadiness. sthitá =standing, keeping; sthitáyaa =by her. lakṣmyāḥ = of Laq,smii. stira: not in Lexicon; sthirayati =strengthens. sevi n =jujube! sevin =using to (nom / acc / voc). ányam = inexaustibly; anyá = other.<o:p></o:p> <o:p></o:p> yad rūpam āgama-śiraḥ pratipādyam ādhya | <o:p></o:p> ādhyātmika+ādi paritāpa-haraṁ vicintyam || <o:p></o:p> yogīśvarair á-patha-ga+akhila-doṣa-saṅghaiḥ |<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam ||4||<o:p></o:p> <o:p></o:p> āgama = arrival. pratipādya =to be explained. [A-dh'i]1 m. (for 2. p. 139 , col. 2) a receptacle; an attribute , title , epithet---> a pledge , deposit , pawn , mortgage. [A-dh'I]2 f. (for 1. [A-dhI] under [A-root dhA]) , eagerness , longing , care. [AdhyA] under [A-root dhyai]. [A-dh'i]2 m. thought , care , anxious reflection , mental agony , anxiety , pain; ---> reflection on religion or duty cf. L. <o:p></o:p> ādhyātmika =relating to self or to the soul; relating to the supreme spirit. paritāpa =burning all round, glow, sufferring. vicintyam =to be considered. á-patha-ga =in the wrong way. saṅghaḥ =assemblage. doṣaḥ = fault.<o:p></o:p> <o:p></o:p> prahlāda-bhakta-vacasā harir āvír āsa |<o:p></o:p> stambhe hiraṇyakaśipuṁ ya udārábhāvaḥ ||<o:p></o:p> ūrvau nidhāya udáraṁ nakharair dadāra | SUGGESTED CORRECTION: nidhāyan udáraṁ<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam ||5||<o:p></o:p> <o:p></o:p> aawír aasa = was manifest. [ud-Ar'a--bhAva] m. noble character , etc. udáram =belly [nakhar'a] mfn. shaped like a claw. dad'Ara : in Greek =δέρω, δαίρω. [ur'u] m. =thigh. ūrvau = on the thigh.<o:p></o:p> [ni-dhAya] ind. having fixed or placed in or on (THEN WHAT ABOUT THE SANDhI?); [ni-dh'i] iu. setting down or serving up. [nidhAyam]3[ni-dhAyam] [ghRta-n*] [ni-dh'A] f. a net or snare<o:p></o:p> <o:p></o:p> yo naija bhaktám anala+ámbu-dhi bhūdharogra |<o:p></o:p> śṛṇga-prapāta viṣá-dantí-sarīsṛpébhyaḥ | <o:p></o:p> sarvātmakaḥ parama-kāruṇiko rarákṣa |<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam ||6||<o:p></o:p> <o:p></o:p> [bh'U--dhara] mountain peak, [wiSám] poison, [dant'in mfn. tusked] elephant. [kAruNika]=compassionate<o:p></o:p> <o:p></o:p> yan nirvikāra para-rūpa vicintanena |<o:p></o:p> yogīśvarā viṣaya-sāgara vīta-rāgāḥ ||<o:p></o:p> viśrāntim āpura-nivāsa-gatiṁ parākhyāṁ |<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam ||7||<o:p></o:p> <o:p></o:p> viśayaH= uncertainty. [viSaya] m. =scope, object. [vI7ta--rAga] mfn. free from passions. [vi-zrAnti] f. rest , repose. vati = desire. [parA-root khyA] (only pf. [-cakhyau]) , to see afar off. The text on the web has “āpura-vināśa” which cannot be correct. The web text has vatiṁ which makes some sense, but the usual word in such context is gatiṁ. [ni-vAsa] m. living , dwelling , residing<o:p></o:p> <o:p></o:p> yad rūpam ugra-parimardana-bhāva-śāli | <o:p></o:p> saṁcintanena sakalāgha-vināśa-kāri |<o:p></o:p> bhūta-jvara-graha-samudbhava-bhīti-nāśam |<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam ||8||<o:p></o:p> <o:p></o:p> sakalāgha = sakala+agha. [zAlin] mfn. possessing. [pari-mardana =remedy for rubbing in]. bhāváH = state, sense. <o:p></o:p> <o:p></o:p> yasyottamaṁ yaśa umā-pati-padma-janma |<o:p></o:p> śakrādi-daivata-sabhāsu samasta-gītam ||<o:p></o:p> śaktaiva sarvaśa-mala-praśamaika-dakṣam |<o:p></o:p> sa tvaṁ nṛsiṁha mayi dehi kṛpāvalokam ||9||<o:p></o:p> <o:p></o:p> TEXT HAS umā-patiṁ, METRICALLY IMPOSSIBLE. CORRECT TO umā-pati.<o:p></o:p> [sabh'A] f. ---> ifc. also [sabha], n =assembly. [zakta] mfn. able. [zakta] mfn. able , competent for , equal to , capable of (instr. , gen. , dat. , loc. , acc. of person with [prati] inf. , or comp.) [sarvaz'a] ind. wholly. [pra-zama] m. calmness. [d'akSa] expert.<o:p></o:p> <o:p></o:p> evam śrutvā stutiṁ devaḥ<o:p></o:p> śaninā kalpitāṁ hariḥ |<o:p></o:p> uvāca brahma-vṛndastha-<o:p></o:p> śaniṁ taṁ bhakta-vatsalaḥ ||10||<o:p></o:p> <o:p></o:p> śrī nṛsiṁha uvāca<o:p></o:p> prasanno’ham śane tubhyaṁ |<o:p></o:p> varam varaya śobhanaṁ ||<o:p></o:p> yaṁ vāñchasi tam eva tvam |<o:p></o:p> sarva-loka-hitāvaham ||11||<o:p></o:p> <o:p></o:p> śrī śanir uvāca -<o:p></o:p> nṛsiṁha tvaṁ mayi kṛpām<o:p></o:p> kuru deva dayā-nidhe |<o:p></o:p> mad vāsaras tava prīti-<o:p></o:p> karaḥ syat devatā-pate ||12||<o:p></o:p> mat kṛtam tvat paraṁ stotraṁ <o:p></o:p> śṛṇvanti ye paṭhanti ca | <o:p></o:p> sarvān kāmān pūrayetās <o:p></o:p> teṣām tvaṁ loka-bhāvana ||13||<o:p></o:p> <o:p></o:p> [abl. [tv'at]][i-t'as] ind. from this point. [bhAvana] causing to be (or pAvana?)[corrected to śṛṇvanti ye] [vAsar'a] day. prīti-kara corrected to prīti-karaḥ<o:p></o:p> <o:p></o:p> śrī nṛsiṁha uvāca<o:p></o:p> tataivāstu śane’haṁ vai<o:p></o:p> rakṣo-bhuvana saṁsthitaḥ |<o:p></o:p> bhakta-kāmān pūrayiṣye<o:p></o:p> tvaṁ mamaika vacaḥ śṛṇu ||<o:p></o:p> tvat kṛtam mat param stotram<o:p></o:p> yaḥ paṭhec chṛṇuyāc ca yaḥ |<o:p></o:p> dvādaśāṣṭama janmasthād<o:p></o:p> abhayam astu tasya vai ||14|| <o:p></o:p> <o:p></o:p> janmastād :correct to [janma-sthād] The web text has: “bhayaṁ māstu tasya vai” which in not in the right metre.<o:p></o:p> <o:p></o:p> śanir narahariṁ devaṁ<o:p></o:p> tateti pratyuvāca ha<o:p></o:p> tataḥ parama-saṁtuṣṭo<o:p></o:p> jayeti munayo’vadan ||15||<o:p></o:p> <o:p></o:p> śrī kṛṣṇa uvāca<o:p></o:p> itam śanaiścarasyāta nṛsiṁha deva-<o:p></o:p> samvādam etat stavanaṁ ca mānavaḥ ||<o:p></o:p> śṛṇoti yaḥ śrāvayate ca bhaktyā<o:p></o:p> sarvāny abhīṣṭāni ca vindate dhruvam ||16||<o:p></o:p> <o:p></o:p> iti śrī bhaviṣyottara purāṇe rakṣobhuvana mahātmye śrī-śanaiścara-kṛta śrī-nṛsiṁha-stuti sampūrṇam<o:p></o:p>
  13. swara usually means a vowel. In sanskrt a vowel is short or long. By certain patterns of long (called guru =heavy) and short (called laghu= light) syllables, metres (=chandas) are created. In this forum there are good posts about chandas. See the threads appearing below.
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