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English meaning of ShriSarvottam Stotra

 
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natashasb
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PostPosted: Sun Sep 02, 2012 12:45 pm    Post subject: English meaning of ShriSarvottam Stotra Reply with quote

Jai shri krishna

Dear vasant uncle.can u please tell me the English meaning of ShriSarvottam stotra step by step. Hope this will be useful for all Vaishnavs. thank you

Jai shri krishna
Natasha Bhatia..
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PostPosted: Mon Sep 03, 2012 2:28 am    Post subject: Reply with quote

Jai Shri Krishna,

I think I gave u a small version which I will repeat here and will request all bhavik vaishanvs to help and continue the same including ardent vaishnav Jagdishbhai.

Will just do few verses to help u out.----------------------------VP

Wonderful to know that you are interested in learning more about Shri Gusaiji's Sarvottam Stotra. This Stotra no doubt contains the essence of our Sampraday and should be recited daily by all of us Vaishnavs. However, reciting the names without knowing the meanings of the names is (in my mind) a bit pointless. Of course - if you really wanted to know the inner bhavarth and lila to which each of the divine meanings are connected, you would have to consult Vallabhkul -i possess no such intelligence!

Note : As per my understanding, Shri Gusaiji gives an introduction to the Stotra for the first few couplets - if you would like to know the meaning of these lines , post a message and i will gladly do so. These translations start from where the names begin .

Sarvottam Stotra - The Best Recitation , or, The Recitation of the Best (Shri Acaryaji)

ANANDAH PARMANANDAH SHRI KRISHNASYAM KRIPANIDHIH
DAIVODHARA PRAYATNATMA SMRUTIMATRANINASHANAH
Shri Vallabhacarya is full of bliss - full of supreme bliss. He is the form of Shri Krishna's face and is an ocean of grace. He is soulfully intent upn uplifting divine souls. Afflictions are removed simply by remembering him.

SHRIBHAGAVATA GUDHARTHA PRAKASHANA PARAYANA
SAKARABHRAMAVADAIKA STHAPAKOVEDA PARAGAH
Shri Vallabhacharya is intent upon revealing the esoteric meanings of the Shrimad Bhagvatam. He established the truth that Bhraman has divine form, and he is the knower of the inner Veda.

MAYAVADINIRAKARTA SARVAVADINIRASAKRT
BHAKTIMARGABJA MARTANDAH STRISUDRADYUTDRTIKSHAMA
He defeated the theories which state that the world is comprised of illusory maya, and he dispelled the confusion of all other false teachings. For the lotus like path of devotion, Shri Vallabhacarya is the sun. He is the uplifter of women, the low-caste, and all other people.
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"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----
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PostPosted: Mon Sep 03, 2012 3:03 am    Post subject: Reply with quote

Jai Shri Krishna,

Well here is the beginning if you were looking into that meaning in english.

therein.
SARVOTAM STOTRAM THE FIRST 6 STANZAS –

The Mangla Charan

The first 6 stanzas highlights greatness of the shri “Sarvotam Storam.”

(1) Prakurta dharmaana shreyam prakurt nikhil dharm
roopmiti Nigam prati pandhyam tachund saakruti staumi

One who is above all religions in this world and the one, whose
devine form is revered by the Vedas, I offer my prayers to him.
Respected Acharya Shri Gusaiji explains in the first stanza that the lord’s
(Purushottam – the Divine one) “swaroop” (not just the body but the entire
self) is totally different from fundamental qualities – ‘satva’, ‘Rajas’, ‘Tamas’
of nature. ‘He’ is total bliss, his entire body – all parts are full of joy and bliss.

The Vedas (first and fundamental shastras) also prove this fact.

(2) Kalikaal tamashchan dhrasti tavadi dhushampi Sampratya
vishyastasya mahatma yan samabhud bhuvi

His true form cannot be recognised by this world, as even the
wisemen and knowledgable souls have been blinded by the
immense darkness of this Kaliyuga.
Pandits – learned people, although they have studied Vedas and Purans they
still do not “know” the real ‘swaroop’ of the lord since it is known only by the
grace of the God, it is experienced only through devotional feelings, never by
studying books.

(3) Dayaya nij mahatmayam karishyan prakurt Hari Vadya
yada tada syasyan pradurbhutam chaakara hi

Shree Hari, when out of pity decided to bless the beings of this
world with his divineness, then was the form generated from his
Everglowing face
The lord true to his one of the name “Hari”, (the one who takes away – grabs
away problems – sadness of his devotees) unveils the ‘swaroop’ of shri
Mahaprabhuji from his mouth with the sole intention of taking away the
unhappiness of his devotees and through him to unveil that very special
“Pushtimarg” the path of lord’s bliss, its rewards, its greatness and knowledge.

(4) Tadhukatmapi durbodhan subodhan sayadhyata tatha
Tannamaash tottar shatan pravshyamkhilad hat.

Inspite of such a blessing, it is still beyond us to even understand
the greatness of such a divine form created by Prabhu. However, he
may be best understood as one who relieves jeevs of all their sins. I
(Shree Gusianji) present the 108 names of Shree Mahaprabhuji
For most people, although they are divine and followers the ‘marg’, its
difficult for them to understand the fundamentals as depicted in Subodhiniji ( a
discourse on Bhagvat). For them I (Shri Gusaiji) now list 108 names of Shri
Mahaprabhuji. This will for certain help remove any obstacles whilst
understanding and grasping what is discussed in Shri Subodhiniji.

(5) Rishiragni kumarstu naamna chando jagatyasu Shri
Krishnasyam Devta cha, bijan karurik Prabhu.

These names have Agnikumar as the Saint(Rushi), The world is
their Rhyme (Chhand). The Everglowing face of Shree Krishna is
their God and all pervading kindness of almighty is the Gene(Beej)
The writer or the sage of this strota is ‘agnikumar’ i.e., the son (kumar) of Shri
Mahaprabhuji (Acharya Shri Mahaprabhuji’s ‘swaroop’ is ‘vaishvanar’- again
– the fire : shri Mahaprabhuji (as shri Krishna – the lord’s mouth) is the
presiding deity of this Strota and the kind lord (Shri Thakorji) is the ‘seed’ –
the fundamental of the Strota.

(6) Viniyogo bhaktiyog pratibandh vinashane Krishnadhara
mrataswad sidhiratra na sanshey

One who recites the 108 names, is relieved of all kinds of bonds and
is under the direct grace of Shree Krishna. Let there not be any
doubts about it
Utilizing this Strota in Bhaktiyoga – joining, aligning one’s self with the lord
will help remove obstacles whether they are worldly or heavenly. It will lead
you to the highest stage ! Shri Gusaiji says very clearly that there is no doubt
about it.
_________________
Vasant Punjabi.

"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----


Last edited by Vasant Punjabi on Mon Sep 03, 2012 9:40 pm; edited 1 time in total
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PostPosted: Mon Sep 03, 2012 12:54 pm    Post subject: Reply with quote

Jai Shri Krishna,

really wonderful topic, thank you... please do continue and we hope others will contribute and enhance it further...
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natashasb
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PostPosted: Tue Sep 25, 2012 7:13 pm    Post subject: please continue with the meanings of shri sarvottam strotas Reply with quote

jai shri krishna

thanks for the beautiful meanings. please continue. waiting for the rest.

Natashas mum (kavita)
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PostPosted: Fri Oct 05, 2012 3:35 pm    Post subject: Reply with quote

Kariye Shri Sarvottam Raspaan
Jaaki Mahima Kahaalo Barno Shri Mukh Karat Bakhaan
Ardh Nimeshki Vilamban na Kariye Ab Aayi Sab Sukh Khaan
Ek Ek Akshar Hai Adharamrut Gupt Reet Gun-gaan
Rasik Inn ke Rang Rangyo Sohe Bhakt Nidhaan

---
Pushtimargni Gayatri samaan aa stotra daivi jeevono Vallabhaadheesh na sharan roopi bhootalastha biraajtaa Vallabh-vansj Goswami acharya balako paasethi bhramsambandh melavya pachi ek divas pan chukya vagar aa paath (je paatris shlok no banel che) Te karvo khoobaj aavashyak che.

Jenu naam "Sarvottam" etle sarvathi uttam Shree Mahaprabhuji, Shree Gusaiji tathaa anya mahaanubhavo-e anek stotra grantho-ni rachna kari pan koinu naam sarvottam na hotaa aa shree Vallabhaadheeshna juda juda leelaatmak naam je swaroop-aatmak, bhaav-aatmak, taap-aatmak ane fal-aatmak namo che. Aa naamo shree mahaprabhuji-e shree Gusaiji-ne potaanaa putra hovaanaa naate temaj agni-kumar rishi hovaathi darshan karelaa mantro anandthi ashesh bhakta samprarthya sudheena 108 naamo shree Gusaiji-e mahatmya-na 6 shlok tatha chevatnaa fal-shrutina 2 shlokni vacche prabhuna nidhee swaroop padhrav-vaa banaavel japijima aapan-ne etle-ke sharanasth daivi pushti jeevo-ne padhraavi aapyaa che.

Ane banne jagyaa-e khaatri purvakni mahor maari janavyu che ke viniyogo bhakto yoga pratibandh vinaashane, krishnaadharaamrutaa svaada siddhi:atra na sanshaya. Temaj ashesh bhakt samprarthya charanaabj rajo dhan chhele kahine prabhuni alaukik sampatti krishna-nu adharamtrut tatha charan-nu rajo-dhan shree sarvottamji-na bhaav purvak paath karvaathi mali jashe tevu vachan pote shree Gusaiji swaroope pragat thai shree Govardhan-nathji-ej aapyu che, tethi have Pushti-bhakti margna jeevo-e sarvottam-na gun-gaan ma laagi javaa sivaay kai baakij rahetu nathi.

Pushti marg anugrahno, krupano hovaathi saadhan thi, gyaanthi, panditaaithi ke dravyathi praapti thaay tevo nathi. Te fakt sneh prem-bhaktithi tathaa gun-gaanthi siddh thaay che.
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PostPosted: Thu Apr 04, 2013 5:47 pm    Post subject: Reply with quote

Lets continue...

7. Anandah: Parmanandah: Shree Krishnaasyam Kripaa Nidhi:
Daivoddhaar Prayatnaatmaa Smiti-Maatraarti Naashanah:

Here Anand and ParamAnand are really worth understanding. There is a difference between Shree Purushottam's Anand and that of Akshar Bhram. The Anand of Akshar Brahm can be quantified (measured) and this Anand can diminish, thus it also has an expiry date.
One only experiences this 'Anand' while one is in sunmukh (in front of) the Bhagvad swaroop (Thakorji, Vallabhkul, etc), but as soon as one is not sunmukh, this anand disappears/diminishes. So this 'Anand' is not forever.

Whereas, Shree Purushottam's 'Anand' can be understood as 'ParamAnand'. The word 'Param' means that which is above and beyond being quantified (measured) and that which cannot be described by mind, and speech, etc. "Yato Vaacho Nivartate Apraapya Manasaa Sah". Shree Mahaprabhuji's swaroop (form) is made up of this ParamAnand which is beyond mind and speech and His form is capable of enabling one to experience the same Paramanand. This anand is constantly flowing from time immemorial, the anand which does not know any boundaries nor end.

Shree Krishyaasyam: name indicates that Shree Krishna despite having appeared on earth, was accepted as Shree Purna Purushottam after giving such divine experiences to those that were present there. In the same way Shree Mahaprabhuji who is the divine form of Shree Krishna's face, was also accepted as Purna Purushottam after giving divine experiences. Therefore there should be no doubt that Shree Mahaprabhuji is the divine form of Shree Purushottam, Shree Krishna's lotus face.


Kripanidhi: this name indicates that Mahaprabhuji is a storehouse of divine Grace. Where aapshri appears, He appears with full krupa (grace). Aapshri's appearance is for the sole purpose of bestowing krupa on divine souls. As these divine souls were born in a laukik (material world), aapshri also appeared in the same material world to liberate these souls. If aapshri did not appear in this material world, those divine souls would not be liberated. Therefore, Mahaprabhuji appeared in material world and accepted those souls who are surrounded by materialism and thus proved his KripaNidhi name. Also by bestowing the divine souls with the divine fruit according to their entitlement and capacity and giving them the experience of Bhajan Anand.

Daivoddhar Prayatnaatmaa:

Daivi Jeevs are those divine souls who have been accepted/initiated in Pushtimarg. Oddhar/Uddhar (liberate). Shri Mahaprabhuji makes full, untiring effort with aapshri's heart (antahkaran = man buddhi chit and ahamkar) and soul and is totally set on delivering/liberating these divine souls and bring them back to the eternal divine plays of Shri Krishna.

Smriti-maatraarti Naashanah:

Those whom Aapshri have accepted in the marg have alokik extraordinary aarti/taap of obtaining the alokik fruit of the marg they have been accepted in.

Just by thinking of aapshri/aapshri's lotus feet and names, one's alaukik aarti (3 types of taap) is pacified. So what to say of aapshri's capability of removing any ordinary aarti. The jeev's aarti gets destroyed according to the level of one's faith and devotion in Shri Mahaprabhuji.
To show this samarthya of Shri Mahaprabhuji this aapshri's name of Smriti-maatraarti Naashanah: is shown.

8. Shree Bhaagvat Goodhaartha Prakaashana Paraayanah:
Saakaar Brahmavaadaika Sthaapako Veda Paaragah:

After the word Shree Bhaagvat the word Goodhaarth is placed. This shows that Shri Bhaagvat's commentaries have been made by other scholars also, and in this Bhaagvat if there is Pushtimarg then others will also surely come to know about this Pushtimarg. However, the deeper, profound meanings that are hidden in there cannot be known by everyone, those esoteric meanings are not available to any other scholars.

That divine fruit is that of Shri Mahaprabhuji's own Shuddh Pushtimarg - To throw light on that, in other words, Shri Mahaprabhuji is an expert (paraayan) and makes full effort to openly show/share this in-depth, profound knowledge.

Only Shri Aacharyaji and no one else has the capability/prowess to reveal that Shudh Pushtimarg from Bhaagvatji. Except for Shudh Pushtimarg's fruit of direct relationship with Purna Purushottam Aapshri has not spoken about anything else.

Shri Shukdevji also says in Shrimad that Shri Bhaagvat is wish-fulfilling tree of Ved. O' Rasik and Bhaavik residents of Bhootal, you should continue to drink that Ras/Nectar of Shri Bhaagvat until you reach Bhagvad-leela.

"Shri Bhaagvat Ved Kalp-taru che. Tene "Pivat Bhaagvatam Rasamaalayam Muhur Ho Rasika Bhoovi Bhaavukah:"

Except Shri Vallabh who else can explain such "Goodh"/Profound secret.?

Saakaar-Bhram Vaad-eka Sthaapak
The fruit of Pushtimarg is said to be higher than mere liberation (mukti). Then it being the form of divine bliss (swaroop-anand roop), how can one experience it (anubhav kevi rite thaay)?
In this expectation, with the intention of describing/knowing the various types of experiences, this name of Saakaar-Bhram vaadaika is given.
The vaad (debate) of Brahm that is saakar (with form) with the cause (reasoning of existing that way) is considered as primary/main/important with proof. This is illusrated by Shri Mahaprabhuji. Jere the word Aik/Eka - Eka means main/only/primary.

by saying Saakaar, the link of Bhram and reasoning given is - the way Brahm is purely bliss (anandmay), in the same way Its hands, legs etc are also considered as blissful form. By saying Saakaar (one with form), Pushtimargiya divine fruit can be obtained by all senses (sarve indriya).

Ved Paarag

Shrutis disregard the physical material form of Brahm, but they don't discard the form of the divine bliss and only prove by illustration that physical form.

Those who consider Ishvar as formless (nirakaar), have limited knowledge of the Shrutis and likewise they don't have appropriate knowledge of the various branches of the upnishad and because of that limited understanding whatever they say of the Shrutis and Upnishads is as per their limited understanding and thus their saying is not truthful. On the other hand Shri Mahaprabhuji elaborates with regards to all forms and that too with the understanding that all branches of upnishads compliment each other rather than contradicting each other. Because Aapshri knows everything accurately, He proves that Ishvar is with form, thus all Shrutis compliment and 'vouch' for Brahm with form. To clear this statement, Shri Mahaprabhuji's name 'Ved Paaragah:' is mentioned.
-----
Brahm na prakrut aakar no shrutiyo nished kare che, pan alokik anand aakar no nished karti nathi ane saakar panuj bateve che. Ishvar ne niraakar kahenaaraonu shrutiyonu gyaan sahejaj hovathi ane temne sarva shaakhaao upnishad vigerenu gyaan na hovathi teo maa temne prakaar bhed vade Brahm-nu nirupan karyu.
Brahm ne nirakaar kahenaaraao sarva shaakhaaomaa upnishad sambandhi gyaan na hovathi potani buddhi pramane je kai shrutionu tatparya potana siddhantne bandh bestu aavyu te pramaane kalpna karine nirakar kahe che. Aa teonu kahevu satya nathi. Shri Mahaprabhuji-to sarva shaakhaona upnishadona taatparya virodh na aave evi rite samajine te sarva aakarnuj nirupan kare che. Te sarve barabar jaanvaathij Ishvarnu Saakarpanu nirupan karyu aathi sarva shrutiyoni samati Brahm-naa saakar panaamaj che. Aa vastu spasht karvaa Shri Mahaprabhujinu naam Ved Paaragah: kahyu che.

9. Maayaa-vaada Niraakartaa Sarva Vaadi Niraasakrut
Bhakti-maargaabja maartandah: Stree Shudraadyu-Dhritikshamah:

Maayaa-Vaad Niraakartaa

Maayaavadna ashray thi sarvanu mithyapanu kahevu evaa prakar no je vaad che te maayaa vaad che.

Using the support of maayaa vaad which states that everything in the creation is false (Brahm satyam jagad mithya), is called maayaa vaad. That maayaa vaad is contradictary to all the Shrutis, for this reason Shri Mahaprabhuji defeated that philosophy, thus aapshri's name. After doing the khandan of Maayaavaad and its scriptures, any other Shastras (scriptures) besides the maayaavaad that are contrary to the shrutis were also defeated based on the truthful facts from the shrutis. Thus Shri Mahaprabhuji's name Sarva-Vaadi Niraaskrut - thus any vaadi (philosophy) that is contrary to the shrutis was negated by Shri Mahaprabhuji


Bhakti-maargaabja maartandah:

Bhakti-maarg rupi je kamal tena surya etle prakash felaavi khilavnaar etle ke agyan rupi andhkaar door kari gyaan rupi prakaash felavi bhaktnaa hridaymaa bhaktinu sthaaoan karvaa-vaalaa shri mahaprabhuji che. jem khilelaa kamal-no ras bhogavnaar etle ras chaakhnaar maatra bhramaroj che. tem aa pushti bhakti marg rupi khilela kamal na rasne chaakhnaar shri mahaprabhujiye angikaar karelaa daivi jivoj che. jem surya anyane taapthi tapaave che ane kamalne khilave che, ane sukh aape che. tem shri mahaprabhuji pan bhakti margna virodhiyone taapthi tapaavi de che ane bhakti margiya jivone bhaktino prakash etle khilvat karnar hovathi atishay sukh aape che. aam shri mahaprabhujine bhaktimaargabj maartand kahya che.

Here the comparison is made of a Lotus to that of the Bhakti-marg (path of devotion - in our case pushti bhakti marg). Mahaprabhuji is the sun whose light/rays blossoms this Lotus. Thus removing the darkness of ignorance by enlightening the devotees with the light of knowledge and establishing devotion firmly within the heart of the devotee.

The way in which the bumblebees are the enjoyer of the nectar from the lotus when it has blossomed, in the same way, the nectar of lotus of bhakti marg is enjoyed by those divine beings whom shri mahaprabhuji has accepted as His own. The way the sun burns/heats the others while blossoming the lotus and giving bliss to that lotus, in the same way shri mahaprabhuji gives extreme happiness and blossoms the divine beings by spreading the light of devotion while doing the opposite to those who are opposers of devotion. This way shri mahaprabhuji is the sun for the lotus of devotion - Bhaktimargabj maartand.

Stree Shudraadyu-Dhritikshamah:

Ved marg ma streeo tatha shudro no uddharaj na hato. Shri Vallabhadhish-e sharan marg dvaara streeo tatha shudro no angikaar kari lila praapti karaavi potani sakshamtana darshan karavva potej potana samarthyathi nij sevakone fal aapvaane samarth che te bataavva stree-shudradyudhritikshamah: naam pragat thayu.

In the path of Ved there was no clear salvation for females or shudras. By establishing the path of shelter/grace, Shri Vallabhadhish accepted both, females and shudras, ensured their salvation. Thus He took on this name stree-shudradyudhritikshamah: proving His prowess, and capability to provide, his personal sevaks with direct access to the divine realms.

10. Angee-krityaiva Gopeesha Vallabhee-krit Maanavah:
Angee-kritau Sa-maryaado Mahaa-kaaruniko Vibhuh:

Angee-krityaiva

Daivi jeevo sarvatma bhaav vigere hova chataa pan fal-siddhi ma te bhakto upar Bhagwan-ni preeti-j sadhan roop che. Biju kai nahi em nischay thaay che. Fal-roop shuddh pushtimarg pravartaavnaar acharyashri-na angikaar vade jo keval prabhuni preeti bhakto par thaay che to siddhi bijaa kayaa sadhan vade thaay che? to aa naam bole che Angee-krityaiva Gopeesha Vallabhee-krit Maanavah: Ahi prabhu-nu biju naam na kahetaa Gopeesh naam vaparyu che. Aa naamaj ahi kahevanu kaaran che ke, Gopijano sathe lila karva-ma prabhunu parvashpanu che. Shri Mahaprabhujinu pan e lila ma parvashpanu che. Shri Mahaprabhuji yugal swaroop nu madhyasth hovathi beu-ne atyant priya che. To aa pramane yugal swaroop ne ati priya eva Shri Mahaprabhuji angeekar kare to pushtimargiya Shri purna purushottamni preeti melve ema shu kahevu?



Angee-kritau Sa-Maryaado



Mahaa-kaaruniko

Vibhuh:

[TBC]
11. Adeya-daan Dakshascha-Mahodaar Charitravaan
Praakrutaanu Kritivyaaja Mohitaasur Maanusha:

12. Vaishvaanaro Vallabhaakhyah: Sadrupo-hita-krut-sataam
Janashikshaakrute Krishna-Bhakti Krinnikhileshtadah:

13. Sarvalakshan Sampanna Shri Krishna Gyaanado Guruh:
Svaananda-tundilah: Padma-dalaayata Vilochanah:
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Last edited by jagdish on Fri Sep 27, 2013 2:57 pm; edited 17 times in total
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PostPosted: Sun Apr 21, 2013 4:17 pm    Post subject: shree sarvottam meaning Reply with quote

jai shree krishna

thank you for the english meaning . please continue at your convenience.

Smile natasha
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PostPosted: Tue Apr 23, 2013 11:43 am    Post subject: Reply with quote

Jai Shri Krishna/Jai Jai Shri Gokulesh,

thank you, will try and keep updating the above with bhagvad krupa so please keep checking... we would also appreciate any further clarifications/corrections from others.
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