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Krishna Sandesh
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Verse of the Day : Bhagavad-gita As It Is -- 10.10
Chapter 10 : The Opulence of the Absolute
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तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् |

ददामि बुद्धियोगं तं येन मामुपयान्ति ते || १० ||



teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te




SYNONYMS


teṣām—unto them; satata-yuktānām—always engaged; bhajatām—in devotional service; prīti-pūrvakam—in loving ecstasy; dadāmi—I give; buddhi-yogam—real intelligence; tam—that; yena—by which; mām—unto Me; upayānti-come; te—they.




TRANSLATION


To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.




PURPORT


In this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yogam itself is action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means intelligence, and yogam means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Kṛṣṇa consciousness in devotional service, his action is called buddhi-yogam. In other words, buddhi-yogam is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Kṛṣṇa. People do not know this; therefore the association of devotees and a bona fide spiritual master are important. One should know that the goal is Kṛṣṇa, and when the goal is assigned, then the path is slowly but progressively traversed, and the ultimate goal is achieved.


When a person knows the goal of life but is addicted to the fruits of activities, he is acting in karma-yoga. When he knows that the goal is Kṛṣṇa, but he takes pleasure in mental speculations to understand Kṛṣṇa, he is acting in jñāna-yoga. And when he knows the goal and seeks Kṛṣṇa completely in Kṛṣṇa consciousness and devotional service, he is acting in bhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete yoga is the highest perfectional stage of life.


A person may have a bona fide spiritual master and may be attached to a spiritual organization, but still, if he is not intelligent enough to make progress, then Kṛṣṇa from within gives him instructions so that he may ultimately come to Him without difficulty. The qualification is that a person always engage himself in Kṛṣṇa consciousness and with love and devotion render all kinds of services. He should perform some sort of work for Kṛṣṇa, and that work should be with love. If a devotee is intelligent enough, he will make progress on the path of self-realization. If one is sincere and devoted to the activities of devotional service, the Lord gives him a chance to make progress and ultimately attain to Him.
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Verse of the Day : Bhagavad gita As It Is -- 10.8
Chapter 10 : The Opulence of the Absolute
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अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते |

इति मत्वा भजन्ते मां बुधा भावसमन्विताः || ८ ||



ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ




SYNONYMS


aham—I; sarvasya—of all; prabhavaḥ—source of generation; mattaḥ—from Me; sarvam—everything; pravartate—emanates; iti—thus; matvā—knowing; bhajante—becomes devoted; mām—unto Me; budhāḥ—learned; bhāva-samanvitāḥ—with great attention.




TRANSLATION


I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.




PURPORT


A learned scholar who has studied the Vedas perfectly and has information from authorities like Lord Caitanya and who knows how to apply these teachings can understand that Kṛṣṇa is the origin of everything in both the material and spiritual worlds, and because he knows this perfectly he becomes firmly fixed in the devotional service of the Supreme Lord. He can never be deviated by any amount of nonsensical commentaries or by fools. All Vedic literature agrees that Kṛṣṇa is the source of Brahmā, Śiva and all other demigods. In the Atharva-veda it is said, "yo brahmāṇaṁ vidadhāti: pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇaḥ." "It was Kṛṣṇa who in the beginning instructed Brahmā in Vedic knowledge and who disseminated Vedic knowledge in the past." Then again it is said, "atha puruṣo ha vai nārāyaṇo 'kāmayata prajāḥ sṛjeya ity upakramya." "Then the Supreme Personality Nārāyaṇa desired to create living entities." Again it is said:


nārāyaṇād brahmā jāyate, nārāyaṇād prajāpatiḥ prajāyate, nārāyaṇād indro jāyate, nārāyaṇād aṣṭau vasavo jāyante, nārāyaṇād ekādaśa rudrā jāyante, nārāyaṇād dvādaśādityāḥ.


"From Nārāyaṇa, Brahmā is born, and from Nārāyaṇa, the patriarchs are also born. From Nārāyaṇa, Indra is born, from Nārāyaṇa the eight Vasus are born, from Nārāyaṇa the eleven Rudras are born, from Nārāyaṇa the twelve Ādityas are born."

It is said in the same Vedas: brahmaṇyo devakī-putraḥ: "The son of Devakī, Kṛṣṇa, is the Supreme Personality." Then it is said:


eko vai nārāyaṇa āsīn na brahmā na īśāno nāpo nāgni samau nemedyāv-āpṛthivī na nakṣatrāṇi na sūryaḥ sa ekākī na ramate tasyadhyānāntaḥ sthasya yatra chāndogaiḥ kriyamāṇāṣṭakādi-saṁjñakāstuti-stomaḥ stomam ucyate.


"In the beginning of the creation there was only the Supreme Personality Nārāyaṇa. There was no Brahmā, no Śiva, no fire, no moon, no stars in the sky, no sun. There was only Kṛṣṇa, who creates all and enjoys all."


In the many Purāṇas it is said that Lord Śiva was born from the highest, the Supreme Lord Kṛṣṇa, and the Vedas say that it is the Supreme Lord, the creator of Brahmā and Śiva, who is to be worshiped. In the Mokṣa-dharma Kṛṣṇa also says, prajāpatiṁ ca rudraṁ cāpy aham eva sṛjāmi vai tau hi māṁ na vijānīto mama māyā-vimohitau. "The patriarchs, Śiva and others are created by Me, though they do not know that they are created by Me because they are deluded by My illusory energy." In Varāha Purāṇa it is also said, nārāyaṇaḥ paro devas tasmāj jātaś caturmukhaḥ tasmād rudro 'bhavad devaḥ sa ca sarvajñatāṁ gataḥ. "Nārāyaṇa is the Supreme Personality of Godhead, and from Him Brahmā was born, from whom Śiva was born."


Lord Kṛṣṇa is the source of all generations, and He is called the most efficient cause of everything. He says that because "everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me." There is no supreme controller other than Kṛṣṇa. One who understands Kṛṣṇa in such a way from a bona fide spiritual master and from Vedic literature, who engages all his energy in Kṛṣṇa consciousness, becomes a truly learned man. In comparison to him, all others, who do not know Kṛṣṇa properly, are but fools. Only a fool would consider Kṛṣṇa to be an ordinary man. A Kṛṣṇa conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-gītā and proceed in Kṛṣṇa consciousness with determination and firmness. 
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Verse of the Day : Bhagavad gita As It Is -- 10.6
Chapter 10 : The Opulence of the Absolute 
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महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा |

मद्भावा मानसा जाता येषां लोक इमाः प्रजाः || ६ ||



maharṣayaḥ sapta pūrve

catvāro manavas tathā

mad-bhāvā mānasā jātā

yeṣāṁ loka imāḥ prajāḥ




SYNONYMS


maharṣayaḥ—the great sages; sapta—seven; pūrve—before; catvāraḥ—four; manavaḥ—Manus; tathā—also; mat-bhāvāḥ—born of Me; mānasāḥ—from the mind; jātāḥ—born; yeṣām—of them; loke—the planets; imāḥ—all this; prajāḥ—population.




TRANSLATION


The seven great sages and before them the four other great sages and the Manus progenitors of mankind are born out of My mind, and all creatures in these planets descend from them.




PURPORT


The Lord is giving a genealogical synopsis of the universal population. Brahmā is the original creature born out of the energy of the Supreme Lord known as Hiraṇyagarbha. And from Brahmā all the seven great sages, and before them four other great sages, named Sanaka, Sananda, Sanātana, and Sanatkumāra, and the fourteen Manus, are manifest. All these twenty-five great sages are known as the patriarchs of the living entities all over the universe. There are innumerable universes and innumerable planets within each universe, and each planet is full of population of different varieties. All of them are born of these twenty-five patriarchs. Brahmā underwent penance for one thousand years of the demigods before he realized by the grace of Kṛṣṇa how to create. Then from Brahmā, Sanaka, Sananda, Sanātana, and Sanatkumāra came out, then Rudra, and then the seven sages, and in this way all the brāhmaṇas and kṣatriyas are born out of the energy of the Supreme Personality of Godhead. Brahmā is known as pitāmaha, the grandfather, and Kṛṣṇa is known as the prapitā-maha, the father of the grandfather. That is stated in the Eleventh Chapter of the Bhagavad-gītā.
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Verse of the Day : Bhagavad-gita As It Is -- 10.3
Chapter 10 : The Opulence of the Absolute 
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यो मामजमनादिं च वेत्ति लोक महेश्र्वरम् |

असम्मूढ़ः स मर्त्येषु सर्वपापै: प्रमुच्यते || ३ ||



yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate




SYNONYMS


yaḥ—anyone; mām—unto Me; ajam—unborn; anādim—without beginning; ca—also; vetti—knows; loka—the planets; maheśvaram—supreme master; asaṁmūḍhaḥ—without doubt; saḥ—he; martyeṣu—among those subject to death; sarva-pāpaiḥ—from all sinful reactions; pramucyate—is delivered.




TRANSLATION


He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds-he, undeluded among men, is freed from all sins.




PURPORT


As stated in the Seventh Chapter, those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men. They are superior to millions and millions of ordinary men who have no knowledge of spiritual realization, but out of those actually trying to understand their spiritual situation, one who can come to the understanding that Kṛṣṇa is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Kṛṣṇa's supreme position, can one be free completely from all sinful reactions.


Here the word ajam, meaning unborn, should not be confused with the living entities, who are described in the Second Chapter as ajam. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditional souls are changing their bodies, but His body is not changeable. Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior material energy, but is always in the superior energy.


He was existing before the creation, and He is different from His creation. All the demigods were created within this material world, but as far as Kṛṣṇa is concerned, it is said that He is not created; therefore Kṛṣṇa is different even from the great demigods like Brahmā and Śiva. And because He is the creator of Brahmā, Śiva and all the other demigods, He is the Supreme Person of all planets.


Śrī Kṛṣṇa is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reaction. One must be liberated from all sinful activities to be in the knowledge of the Supreme Lord. Only by devotional service can He be known and not by any other means, as stated in Bhagavad-gītā.


One should not try to understand Kṛṣṇa as a human being. As stated previously, only a foolish person thinks Him to be a human being. This is again expressed here in a different way. A man who is not foolish, who is intelligent enough to understand the constitutional position of the Godhead, is always free from all sinful reactions.


If Kṛṣṇa is known as the son of Devakī, then how can He be unborn? That is also explained in Śrīmad-Bhāgavatam: When He appeared before Devakī and Vasudeva, He was not born as an ordinary child; He appeared in His original form, and then He transformed Himself into an ordinary child.
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Anything done under the direction of Kṛṣṇa is transcendental. It cannot be contaminated by the material reactions, which may be auspicious or inauspicious. The conception that there are things auspicious and inauspicious in the material world is more or less a mental concoction because there is nothing auspicious in the material world. Everything is inauspicious because the very material mask is inauspicious. We simply imagine it to be auspicious. Real auspiciousness depends on activities in Kṛṣṇa consciousness in full devotion and service. Therefore if we at all want our activities to he auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scriptures such as Śrīmad-Bhāgavatam and Bhagavad-gītā, or from a bona fide spiritual master. Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord. The spiritual master, saintly persons and scriptures direct in the same way. There is no contradiction in these three sources. All actions done under such direction are free from the reactions of pious or impious activities of this material world. The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyāsa. Anyone acting under the direction of the Supreme Lord is actually a sannyāsī and a yogī, and not the man who has simply taken the dress of the sannyāsī, or a pseudo-yogī. 
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Verse of the Day : Bhagavad-gita As It Is -- 10.1
Chapter 10 : The Opulence of the Absolute 
Complete Verse in Hindi : http://goo.gl/KOjhBK



श्रीभगवानुवाच

भूयएवमहाबाहोश्रुणुमेपरमंवचः |

यत्तेSहंप्रीयमाणायवक्ष्यामिहितकाम्यया || १ ||



śrī-bhagavān uvāca
.
bhūya eva mahā-bāho

śṛṇu me paramaṁ vacaḥ

yat te 'haṁ prīyamāṇāya

vakṣyāmi hita-kāmyayā




SYNONYMS


śrī bhagavān uvāca—the Supreme Personality of Godhead said; bhūyaḥ—again; eva—certainly; mahā-bāho—O mighty-armed; śṛṇu—just hear; me—My; paramaṁ—supreme; vacaḥ—information; yat—that which; te—to you; aham—I; prīyamāṇāya—thinking you dear to Me; vakṣyāmi—say; hita-kāmyayā—for your benefit.




TRANSLATION


The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen again to My supreme word, which I shall impart to you for your benefit and which will give you great joy.




PURPORT


The word paramam is explained thus by Parāśara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is paramam, or the Supreme Personality of Godhead. While Kṛṣṇa was present on this earth, He displayed all six opulences. Therefore great sages like Parāśara Muni have all accepted Kṛṣṇa as the Supreme Personality of Godhead. Now Kṛṣṇa is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter he has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences.


The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one's devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Kṛṣṇa consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because he is very dear to Him, for his benefit such discourses are taking place. 
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Verse of the Day : Bhagavad-gita As It Is -- 9.33
Chapter 9 : The Most Confidential Knowledge
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किंपुनर्ब्राह्मणाःपुण्याभक्ताराजर्षयस्तथा |

अनित्यमसुखंलोकमिमंप्राप्यभजस्वमाम् || ३३ ||



kiṁ punar brāhmaṇāḥ puṇyā

bhaktā rājarṣayas tathā

anityam asukhaṁ lokam

imaṁ prāpya bhajasva mām




SYNONYMS


kim—how much; punaḥ—again; brāhmaṇāḥ-brāhmaṇas; puṇyāḥ—righteous; bhaktāḥ—devotees; rājarṣayaḥ—saintly kings; tathā—also; anityam—temporary; asukham—sorrowful; lokam—planets; imam—this;prāpya—gaining;bhajasva—are engaged in loving service; mām—unto Me.




TRANSLATION


How much greater then are the brāhmaṇas, the righteous, the devotees and saintly kings who in this temporary miserable world engage in loving service unto Me.




PURPORT


In this material world there are classifications of people, but, after all, this world is not a happy place for anyone. It is clearly stated here, anityam asukhaṁ lokam: this world is temporary and full of miseries, not habitable for any sane gentleman. This world is declared by the Supreme Personality of Godhead to be temporary and full of miseries. Some of the philosophers, especially the minor philosophers, say that this world is false, but we can understand from Bhagavad-gītā that the world is not false; it is temporary. There is a difference between temporary and false. This world is temporary, but there is another world which is eternal. This world is miserable, but the other world is eternal and blissful.

Arjuna was born in a saintly royal family. To him also the Lord says, "Take to My devotional service and come quickly back to Godhead, back home." No one should remain in this temporary world, full as it is with miseries. Everyone should attach himself to the bosom of the Supreme Personality of Godhead so that he can be eternally happy. The devotional service of the Supreme Lord is the only process by which all problems of all classes of men can be solved. Everyone should therefore take to Kṛṣṇa consciousness and make his life perfect. 
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Verse of the Day : Bhagavad gita As It Is -- 10.9
Chapter 10 : The Opulence of the Absolute
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मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् |

कथयन्तश्र्च मां नित्यं तुष्यन्ति च रमन्ति च || ९ ||



mac-cittā mad-gata-prāṇā

bodhayantaḥ parasparam

kathayantaś ca māṁ nityaṁ

tuṣyanti ca ramanti ca




SYNONYMS


mat-cittāḥ—minds fully engaged in Me; mat-gata-prāṇāḥ—lives devoted to the service of Kṛṣṇa; bodhayantaḥ—preaching; parasparam—among themselves; kathayantaḥ ca—talking also; mām—about Me; nityam—perpetually; tuṣyanti—are pleased; ca—also; ramanti—enjoy transcendental bliss; ca—also.




TRANSLATION


The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlightening one another and conversing about Me.




PURPORT


Pure devotees, whose characteristics are mentioned here, engage themselves fully in the transcendental loving service of the Lord. Their minds cannot be diverted from the lotus feet of Kṛṣṇa. Their talks are solely on the transcendental subjects. The symptoms of the pure devotees are described in this verse specifically. Devotees of the Supreme Lord are twenty-four hours daily engaged in glorifying the pastimes of the Supreme Lord. Their hearts and souls are constantly submerged in Kṛṣṇa, and they take pleasure in discussing Him with other devotees.


In the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are actually situated in love of God. Once situated in that transcendental position, they can relish the highest perfection which is exhibited by the Lord in His abode. Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vṛndāvana, the supreme planet of Kṛṣṇa. Ultimately, the plant takes shelter under the lotus feet of Kṛṣṇa and rests there. Gradually, as a plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritāmṛta. It is explained there that when the complete plant takes shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed in love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. In such a state, the devotee actually attains the transcendental qualities in contact with the Supreme Lord.


The Śrīmad-Bhāgavatam is also full of such narration about the relationship between the Supreme Lord and His devotees; therefore the Śrīmad-Bhāgavatam is very dear to the devotees. In this narration there is nothing about material activities, sense gratification or liberation. Śrīmad-Bhāgavatam is the only narration in which the transcendental nature of the Supreme Lord and His devotees is fully described. Thus the realized souls in Kṛṣṇa consciousness take continual pleasure in hearing such transcendental literatures, just as a young boy and girl take pleasure in association. 
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"The symptoms of the pure devotees are described in this verse specifically. Devotees of the Supreme Lord are twenty-four hours daily engaged in glorifying the pastimes of the Supreme Lord. Their hearts and souls are constantly submerged in Kṛṣṇa, and they take pleasure in discussing Him with other devotees."
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Verse of the Day : Bhagavad gita As It Is -- 10.7
Chapter 10 : The Opulence of the Absolute
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एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः |

सोSविकल्पेन योगेन युज्यते नात्र संशयः || ७ ||



etāṁ vibhūtiṁ yogaṁ ca

mama yo vetti tattvataḥ

so 'vikalpena yogena

yujyate nātra saṁśayaḥ




SYNONYMS


etām—all this; vibhūtiṁ—opulence; yogam ca—also mystic power; mama—of Mine; yaḥ—anyone; vetti—knows; tattvataḥ—factually; saḥ—he; avikalpena—without division; yogena—in devotional service; yujyate—engaged; na—never; atra—here; saṁśayaḥ—doubt.




TRANSLATION


He who knows in truth this glory and power of Mine engages in unalloyed devotional service; of this there is no doubt.




PURPORT


The highest summit of spiritual perfection is knowledge of the Supreme Personality of Godhead. Unless one is firmly convinced of the different opulences of the Supreme Lord, he cannot engage in devotional service. Generally people know that God is great, but they do not know in detail how God is great. Here are the details. If one knows factually how God is great, then naturally he becomes a surrendered soul and engages himself in the devotional service of the Lord. When one factually knows the opulences of the Supreme, there is no alternative but to surrender to Him. This factual knowledge can be known from the descriptions in Śrīmad-Bhāgavatam and Bhagavad-gītā and similar literatures.


In the administration of this universe there are many demigods distributed throughout the planetary system, and the chief of them are Brahmā, Lord Śiva and the four great Kumāras and other patriarchs. There are many forefathers of the population of the universe, and all of them are born of the Supreme Lord Kṛṣṇa. The Supreme Personality of Godhead, Kṛṣṇa, is the original forefather of all forefathers.


These are some of the opulences of the Supreme Lord. When one is firmly convinced of them, he accepts Kṛṣṇa with great faith and without any doubt, and he engages in devotional service. All this particular knowledge is required in order to increase one's interest in the loving devotional service of the Lord. One should not neglect to understand fully how great Kṛṣṇa is, for by knowing the greatness of Kṛṣṇa one will be able to be fixed in sincere devotional service.
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बुद्धिर्ज्ञानसम्मोहः क्षमा सत्यं दमः शमः |

सुखं दु:खं भवोSभावो भयं चाभयमेव च || ४ ||

अहिंसा समता तुष्टिस्तपो दानं यशोSयशः |

भवन्ति भावा भूतानां मत्त एव पृथग्विधाः || ५ ||



buddhir jñānam asammohaḥ

kṣamā satyaṁ damaḥ śamaḥ

sukhaṁ duḥkhaṁ bhavo 'bhāvo

bhayaṁ cābhayam eva ca

ahiṁsā samatā tuṣṭis
.
tapo dānaṁ yaśo 'yaśaḥ

bhavanti bhāvā bhūtānāṁ

matta eva pṛthag-vidhāḥ




SYNONYMS


buddhiḥ—intelligence; jñānam—knowledge; asam-mohaḥ—freedom from doubt; kṣamā—forgiveness; satyam—truthfulness; damaḥ—control of the senses; śamaḥ—control of the mind; sukham—happiness; duḥkham—distress;bhavaḥ—birth; abhāvaḥ—death; bhayam—fear; ca—also; abhayam-without fear; eva—also; ca—and; ahiṁsā—nonviolence; samatā—equilibrium; tuṣṭiḥ—satisfaction; tapaḥ—penance; dānam—charity; yaśaḥ—fame; ayaśaḥ—infamy; bhavanti—become; bhāvāḥ—natures; bhūtānām—of living entities; mattaḥ—from Me; eva—certainly;pṛthak-vidhāḥ—differently arranged.




TRANSLATION


Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.




PURPORT


The different qualities of living entities, be they good or bad, are all created by Kṛṣṇa, and they are described here.

Intelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about the spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete.

Asaṁmohaḥ, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Kṣamā, forgiveness, should be practiced, and one should excuse the minor offenses of others. Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth.

Self-control means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, the mind should not indulge in unnecessary thoughts; that is called śamaḥ, or calmness. Nor should one spend one's time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Kṛṣṇa consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Kṛṣṇa consciousness. Anything favorable for the development of Kṛṣṇa consciousness should be accepted, and anything unfavorable should be rejected.

Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gītā. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Kṛṣṇa consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. In the Śrīmad-Bhāgavatam. it is stated that fear is caused by our absorption in the illusory energy, but those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead and are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Kṛṣṇa consciousness. Bhayam, fearlessness, is only possible for one in Kṛṣṇa consciousness.

Ahiṁsā, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahiṁsā means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence.

Samatā, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. Similarly, that which is favorable for prosecuting Kṛṣṇa consciousness should be accepted; that which is unfavorable should be rejected. That is called samatā, equanimity. A person in Kṛṣṇa consciousness has nothing to reject and nothing to accept unless it is useful in the prosecution of Kṛṣṇa consciousness.

Tuṣṭiḥ, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction.Tapas means austerity or penance. There are many rules and definitions in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Kṛṣṇa consciousness, he should accept such bodily troubles which are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gītā as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge.

As far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Kṛṣṇa consciousness. That is not only a good cause, but it is the best cause. Because Kṛṣṇa is good, His cause is also good. Thus charity should be given to a person who is engaged in Kṛṣṇaconsciousness. According to Vedic literature, it is enjoined that charity should be given to the brāhmaṇas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brāhmaṇas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brāhmaṇa is supposed to devote his whole life to understanding Brahman. A brahma-jana is one who knows Brahman; he is called a brāhmaṇa. Thus charity is offered to the brāhmaṇas because since they are always engaged in higher spiritual service, they have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to the renouncer of life, the sannyāsī. The sannyāsīs beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life-awakening their Kṛṣṇa consciousness-it is the business of the sannyāsīs to go as beggars to the householders and encourage them to be Kṛṣṇa conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyāsīs; hence charity is to be given to the renouncer of life, to the brāhmaṇas, and similar good causes, not to any whimsical cause.

Yaśaḥ, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Kṛṣṇa consciousness and it is known, then he is truly famous. One who does not have such fame is infamous.

All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance inKṛṣṇa consciousness, Kṛṣṇa creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord.

Of whatever we find, good or bad, the origin is Kṛṣṇa. Nothing can manifest in this material world which is not inKṛṣṇa. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Kṛṣṇa. 
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न मे विदु: सुरगणाः प्रभवं न महर्षयः |

अहमादिर्हि देवानां महर्षीणां च सर्वशः || २ ||



na me viduḥ sura-gaṇāḥ

prabhavaṁ na maharṣayaḥ

aham ādir hi devānāṁ

maharṣīṇāṁ ca sarvaśaḥ




SYNONYMS


na—never; me—My; viduḥ—knows; sura-gaṇāḥ—demigods; prabhavam—opulences; na—never; maharṣayaḥ—great sages; aham—I am; ādiḥ—the origin; hi—certainly; devānām—of the demigods; maharṣīṇām—of the great sages; ca—also; sarvaśaḥ—in all respects.




TRANSLATION


Neither the hosts of demigods nor the great sages know My origin, for, in every respect, I am the source of the demigods and the sages.




PURPORT


As stated in the Brahma-saṁhitā, Lord Kṛṣṇa is the Supreme Lord. No one is greater than Him; He is the cause of all causes. Here it is also stated by the Lord personally that He is the cause of all the demigods and sages. Even the demigods and great sages cannot understand Kṛṣṇa; they can understand neither His name nor His personality, so what is the position of the so-called scholars of this tiny planet? No one can understand why this Supreme God comes to earth as an ordinary human being and executes such commonplace and yet wonderful activities. One should know, then, that scholarship is not the qualification necessary to understand Kṛṣṇa. Even the demigods and the great sages have tried to understand Kṛṣṇa by their mental speculation, and they have failed to do so. In the Śrīmad-Bhāgavatam also it is clearly said that even the great demigods are not able to understand the Supreme Personality of Godhead. They can speculate to the limits of their imperfect senses and can reach the opposite conclusion of impersonalism, of something not manifested by the three qualities of material nature, or they can imagine something by mental speculation, but it is not possible to understand Kṛṣṇa by such foolish speculation.


Here the Lord indirectly says that if anyone wants to know the Absolute Truth, "Here I am present as the Supreme Personality of Godhead. I am the Supreme." One should know this. Although one cannot understand the inconceivable Lord who is personally present, He nonetheless exists. We can actually understand Kṛṣṇa, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gītā and Śrīmad-Bhāgavatam. The impersonal Brahman can be conceived by persons who are already in the inferior energy of the Lord, but the Personality of Godhead cannot be conceived unless one is in the transcendental position.


Because most men cannot understand Kṛṣṇa in His actual situation, out of His causeless mercy He descends to show favor to such speculators. Yet despite the Supreme Lord's uncommon activities, these speculators, due to contamination in the material energy, still think that the impersonal Brahman is the Supreme. Only the devotees who are fully surrendered unto the Supreme Lord can understand, by the grace of the Supreme Personality, that He is Kṛṣṇa. The devotees of the Lord do not bother about the impersonal Brahman conception of God; their faith and devotion bring them to surrender immediately unto the Supreme Lord, and out of the causeless mercy of Kṛṣṇa, they can understand Kṛṣṇa. No one else can understand Him. So even great sages agree: What is ātmā, what is the Supreme? It is He whom we have to worship.
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Chapter 9 : The Most Confidential Knowledge
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मन्मनाभवमद्भक्तोमद्याजीमांनमस्कुरु |

मामेवैष्यसियुक्त्वैवमात्मनंमत्परायणः || ३४ ||



man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi yuktvaivam

ātmānaṁ mat-parāyaṇaḥ




SYNONYMS


mat-manāḥ—always thinking of Me; bhava—become; mat—My; bhaktaḥ—devotee; mat—My; yājī—worshiper; mām—unto Me; namaskuru—offer obeisances; mām—unto Me; eva—completely; eṣyasi—come; yuktvā evam—being absorbed; ātmānam—your soul; mat-parāyaṇaḥ—devoted to Me.




TRANSLATION


Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.




PURPORT


In this verse it is clearly indicated that Kṛṣṇa consciousness is the only means of being delivered from the clutches of this contaminated material world. Sometimes unscrupulous commentators distort the meaning of what is clearly stated here: that all devotional service should be offered to the Supreme Personality of Godhead, Kṛṣṇa. Unfortunately, unscrupulous commentators divert the mind of the reader to that which is not at all feasible. Such commentators do not know that there is no difference between Kṛṣṇa's mind and Kṛṣṇa. Kṛṣṇa is not an ordinary human being; He is Absolute Truth. His body, mind and He Himself are one and absolute. It is stated in the Kūrma Purāṇa. As it is quoted by Bhaktisiddhānta Sarasvatī Gosvāmī in his Anubhāṣya comments on Caitanya-caritāmrta, Fifth Chapter, Ādi-līlā, verses 41-48, "deha-dehi-vibhedo 'yaṁ neśvare vidyate kvacit," which means that there is no difference in Kṛṣṇa, the Supreme Lord, between Himself and His body. But, because they do not know this science of Kṛṣṇa, the commentators hide Kṛṣṇa and divide His personality from His mind or from His body. Although this is sheer ignorance of the science of Kṛṣṇa, some men make profit out of misleading the people.


There are some who are demonic; they also think of Kṛṣṇa, but enviously, just like King Kaṁsa, Kṛṣṇa's uncle. He was also thinking of Kṛṣṇa always, but he thought of Kṛṣṇa as his enemy. He was always in anxiety, wondering when Kṛṣṇa would come to kill him. That kind of thinking will not help us. One should be thinking of Kṛṣṇa in devotional love. That is bhakti. One should cultivate the knowledge of Kṛṣṇa continually. What is that favorable cultivation? It is to learn from a bona fide teacher. Kṛṣṇa is the Supreme Personality of Godhead, and we have several times explained that His body is not material, but is eternal, blissful knowledge. This kind of talk about Kṛṣṇa will help one become a devotee. Otherwise, understanding Kṛṣṇa from the wrong source will prove fruitless.


One should therefore engage his mind in the eternal form, the primal form of Kṛṣṇa; with conviction in his heart that Kṛṣṇa is the Supreme, he should engage himself in worship. There are hundreds of thousands of temples in India for the worship of Kṛṣṇa, and devotional service is practiced there. When such practice is made, one has to offer obeisances to Kṛṣṇa. One should lower his head before the Deity and engage his mind, his body, his activities-everything. That will make one fully absorbed in Kṛṣṇa without deviation. This will help one transfer into the Kṛṣṇaloka. One should not be deviated by unscrupulous commentators. One must engage in the nine different processes of devotional service, beginning with hearing and chanting about Kṛṣṇa. Pure devotional service is the highest achievement of human society.


In the Seventh and Eighth Chapters of Bhagavad-gītā, pure devotional service to the Lord has been explained, apart from the yoga of knowledge and mystic yoga or fruitive activities. Those who are not purely sanctified may be attracted by different features of the Lord, like the impersonal brahmajyoti and localized Paramātmā, but a pure devotee directly takes to the service of the Supreme Lord.


There is a beautiful poem about Kṛṣṇa in which it is clearly stated that any person who is engaged in the worship of demigods is most unintelligent and cannot achieve at any time the supreme award of Kṛṣṇa. The devotee, in the beginning, may sometimes fall from the standard, but still he should be considered superior to all other philosophers and yogīs. One who always engages in Kṛṣṇa consciousness should be understood to be the perfect saintly person. His accidental nondevotional activities will diminish, and he will soon be situated without any doubt in complete perfection. The pure devotee has no actual chance to fall down because the Supreme Godhead personally takes care of His pure devotees. Therefore, the intelligent person should take directly to this process of Kṛṣṇa consciousness and happily live in this material world. He will eventually receive the supreme award of Kṛṣṇa.


Thus end the Bhaktivedanta Purports to the Ninth Chapter of the Śrīmad-Bhagavad-gītā in the matter of the Most Confidential Knowledge.
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मांहिपार्थव्यपाश्रित्ययेSपिस्यु: पापयोनयः |

स्त्रियोवैश्यास्तथा शुद्रास्तेSपियान्तिपरांगतिम् || ३२ ||



māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim




SYNONYMS


mām—unto Me; hi—certainly; pārtha—O son of Pṛthā; vyapāśrītya—particularly taking shelter; ye—anyone; api—also; syuḥ—becomes; pāpa-yonayaḥ—born of a lower family; striyaḥ—women; vaiśyāḥ—mercantile people; tathā—also; śūdrāḥ—lower class men; te api—even they; yānti—go; parām—supreme; gatim—destination.




TRANSLATION


O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination.




PURPORT


It is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower or higher classes of people. In the material conception of life, there are such divisions, but for a person engaged in transcendental devotional service to the Lord, there are not. Everyone is eligible for the supreme destination. In the Śrīmad-Bhāgavatam it is stated that even the lowest, who are called caṇḍālas (dog-eaters), can be elevated by association with a pure devotee. Therefore devotional service and guidance of a pure devotee are so strong that there is no discrimination between the lower and higher classes of men; anyone can take to it. The most simple man taking center of the pure devotee can be purified by proper guidance. According to the different modes of material nature, men are classified in the mode of goodness (brāhmaṇas), the mode of passion (kṣatriyas, or administrators), the mixed modes of passion and ignorance (vaiśyas, or merchants), and the mode of ignorance (śūdras, or workers). Those lower than them are called caṇḍālas, and they are born in sinful families. Generally, those who are born in sinful families are not accepted by the higher classes. But the process of devotional service and the pure devotee of the Supreme God are so strong that all the lower classes can attain the highest perfection of life. This is possible only when one takes center of Kṛṣṇa. One has to take center completely of Kṛṣṇa. Then one can become much greater than great jñānīs and yogīs.
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Daily Get One Verse from Bhagavad Gita (Verse by Verse).
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Bhagavad Gita As It Is

Hum pratidin Bhagavad-gita ka sampurn shlok post karte hain. sanskrit ke saath uski english bhi, shlok ke

(We are posting complete shloka from bhagavad-gita daily in sanskrit with its english and ..)
 

SYNONYMS - समानार्थी शब्द,

TRANSLATION -  अनुवाद, 

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Kripya Read More par click karen evam pratidin sampurn shlok padhen. Ek shlok padhne me samanyatah 10-15 minute hi lagte hain. Kripya keval pic par dekh kar hi +1 na karen. Keval 15 min pratidin Bhagavan ko de aur apne sabhi karmon me bhagavan ki kripa payen.

(Please click on read more to read the complete shloka. Please just don't click on +1 only after reading the text in the pic, read the complete shloka/verse, it will take hardly 15 minutes of yours. Give 15 minutes to the lord daily and be blessed by the lord in all your endeavors)


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