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 Page: Profile: Poetry   Total Views: 11,174,941  

Poem Specs

VxPoem ID: 2332

Category:
pagan_spirituality

Posted: February 28th. 2004 9:30:07 AM

Views: 2102

1-52/-- children, ignorance is bliss, plead dumb..

by the doc

Age Group: Adult



Baal-bodha as translated from ‘PUSHTI PULIN’ by P. Navneetpriya Shashtriji

1.
God Krushna, Hari, the remover of all sorts of miseries of the one who remembers of who is devoted to Him, I bow reverently and am explaining the methodical well decided way of distinguishing the characteristics of all types of principles / doctrines for the conscious knowledge of children (ignorant) .

2.
There are four famous attributes of all intelligent living beings and are Dharma, Artha, Kaama and Moksha. These are decided to be of two major types by God (Vedas) and individual (souls) .

3.
The Vedas have described with integrity the means capable of accomplishment and the Attained Absolute regarding the Divine and His attributes and the Rishis (enlightened) have described the earthly endeavours (attributes) after being instructed by God Himself.

4.
I will describe the earthly endeavours of man with discriminations because the divine accomplishments are steadily explained in the Vedas (by Vyasji and Jaimini) , Dharmashastra, Neetishastra and Kaamshastra (already prevalent by Manu in Guhyastutras, by Brihaspati, by Vatsayana etc.) lead to the fulfillment of the above 3 attributes and hence am not describing them.

5 & 6
There are four (famous) scriptures for emancipation on earth and are of two types – Swataha and Parataka i.e. self-evident by its own accord and self-sufficient and dependent on the Divine, each having two scriptures each. In Swataha, those which are dealing with discriminating detachment and renunciation are known as Saankhya and Yoga. In Saankhya giving up that which is soul less (i.e. not alive or that which is finite / that which is not eternal) is mentioned.

7
The soul is considered to be Liberated or free when it remains totally centred on its resplendent self after the destruction of the dominant feeling of problematic ego like feverish obsession or attachment (over-engrossed to the point of perversion with “me and mine” without being centred in the Self) . (This is the principle of the Saankhya doctrine) .

8
For this Saankhya Moksha (emancipation) Yoga various methods have been mentioned in the different Puranas, it has also been variously described in detail by different sages (Rishis) . The result is the same in all these forms (which does believe in a God (Purusha) or does not believe in Nature (Prakruti) are different from the contents of the Vedas.

9
When there is a lack of renunciation, the path of Yoga is the means for definite emancipation because even this renunciation is made through the mind. Moreover in Yoga (there are 8 steps towards Divinity) :

1. Yama : Social principles inclusive of
o Ahimsa : Non-violence
o Satya : Truth
o Asteya : Non-stealing
o Brahmacharya : Sex morality
o Aparigraha : Non hoarding

2. Niyama : Individual duties
o Shoucha : Purity
o Tapa : Austerity
o Santosha : Contentment
o Swadhyaya: Self-Study
o Ishwar Pravidhana : Enquiry and devotion of God

3. Aasanas : Postures
4. Pranayama : Breath control
5. Pratyahara : Non-attachment
6. Dhyana : Contemplation
7. Dhaarana : Meditation, whose end result is better concentration, and the state called
8. Samadhi: Contemplation [awareness, alertness, consciousness of one-self and one's purpose, an amalgamation of all these, a state of aexperiencing non-divisive merging or union with the Divine]

These must be done. When these get accomplished in the path of Yoga, there is well-being and centredness in the Self and emancipation.

The purpose being merging the mind and its activities into the Divine Self. 5 activities of the mind being :-
1) Needra – Sleep
2) Smriti – Memory
3) Vikalpa – Options and confusions
4) Viparyaya – delusion
5) Pramana – proof - finding

These are made equanimous by a) Regular study and practice of the above mentioned path b) Renunciation of an action or attitude by finding fault with that particular action or attitude which is opposed to the 8 fold path of Yoga. This helps in merging the mind with the Divine Self. (Due to its similarity with the Saankhya path, the results of both these are same) .

10 & 11
Moksha (emancipation) has been described to be of two types in the scriptures, which are dependent on the Ultimate. This two-fold emancipation is being described. Brahma (The appointed God of Creation) has attained the status of knowing the Vedas or God Himself, known as ‘Brahmanata’. He is served respectfully in this form, yet all the endeavours for emancipation are not accomplished by God Brahma. The scripture dealing with Moksha has been described very concisely in the Vaibhanas Tantra (that scripture dealing with the 3rd stage of life i.e. Vanprastha. The others being when the average age of the prevailing populace is considered as 100 years)
1-25 : Brahmacharya (gaining education)
25-50: Grihasthashram (duties of a house-holder)
50-75: Vanprasthashram (residing and contemplating on God in jungles or sparcely located Saatvika places)
75-100: Sanyashram (renunciation and devotion for God) (Yet for emancipation, this scripture is not used)

Hence, the service (devotion / singing the glory of Vishnu (the appointed God of maintenance of this world) and serving God Shiva, the God of destruction is considered to be the cause of well-being for the world, and who have the power to grant all the four types of emancipations:
Saamipya : always being near to God
Sayujya : complete merging with God
Salokya : residing where God lives, in His abode
Saarsuti (Saaropya) : having a form similar to God

12 & 13
That which maintains (a thing / a person / the world) and that which destroys (a thing / a person / the world) which are the definite appointed duties of God Vishnu and God Shiva and these have been described in their various scriptures (eg Vishnu Pancharatna and Pashupatshastra) or has led to the formation of various scriptures. The eternal Life force (Brahma) (God Krushna) itself takes the form of / becomes / is / God Shiva and Vishnu and due to this, in various scriptures both God Vishnu and God Shiva have been described as instrumental / efficient cause and the material cause (from which the world is made) (Nimitta and Upadaan Karan) due to the source (Brahma) being similar in them and their thus being the cause and taking all the different forms as Brahma and the world, they have also been described as those who are totally innocent and those who take up the Gunas (i.e Vishnu – the Sattvika Guna) and Shiva (i.e. the Tamasika Guna) . Though both these Gods are competent enough to grant objects of pleasure / enjoyments and emancipation as rewards or results, yet emancipation is easily achieved from God Vishnu while the pleasure objects are easily achieved from God Shiva. This has been properly and determinedly decided (in the Puranas and Shastras) .

14
Even in the world, what the owner personally enjoys that is not given ever to anybody else. (Thus, Lakshmiji the goddess of wealth being the consort of God Vishnu, He has taken the full experience of all pleasures and enjoyments and so He easily gives emancipation, while God Shiva Himself in the serene repose of emancipation gives the objects of pleasure) .

15 & 16
Even in one who is most dear or most beloved, what the God / Lord / Owner Himself enjoys is for this reason seen (rarely) somewhere at sometimes only. By regularly bestowing these (fixed objects of enjoyments/emancipation) as the Artha Purushartha of human beings the two states are accomplished : Tadashray and Tadiyataa (i.e. forever being in the blissful surrender of God and merging into Him / His form or religion i.e. Shivatva/ Vaishanavatva) . This homage/ service/ singing the glory of Shiva or Vishnu is the means of attaining ….of any one of them. (Hence to give any other or opposite from those determined results / rewards is filled with great effort for the Gods.) The soul is considered filled with sins (being a soul embodied with its inherent cosmal faults of linga-deha i.e. sins of those of the senses, of the mind, of the intellect, of attitudes : Sattva, Rajas, Tamas, those of the ego) and hence considered undeserving. To remove these sins/ flaws it is necessary to always listen attentively and meaningfully to the glories of God. (According to the different scriptures, this form of devoted hearing takes 3, 5 or 9 types inclusive of longing filled remembrances – Shravana, Kirtana, Smaran, Paad-sewan, Archan, Vandan, Dasya, Sakhya, Atma Nivedan – singing the glory of, serving the feet of God, praying, homage, serving like God as the master, feeling of friendship and oneness with God and final self-surrender. Then and due to (the removal of all the faults) by serving one’s God as told by the scriptures one gets love/devotion for the Ultimate which helps in accomplishment of all purposeful tasks.

17, 18 & 19
Emancipation (Moksha) is easily attainable from God Vishnu and the objects of pleasure (Bhoga) are available easily from God Shiva. By the respectful homage (and surrender) of the soul towards God, Tadiyatva i.e. blissful merging into God is definite/ definitely occurs. Even without achieving this state of oneness, if the soul remains in the total absolute surrender (Aashraya) of God then Tadaashraya and Tadiyatva i.e. the blissful merging and surrender to God will occur in oneself, out of such an understanding the soul should do some amount of Shravana (listening/ grasping and comprehending the glories of God) alongwith doing his Varnashram Dharma i.e. following and living according to his own principles as said by the scriptures and sages, and standards of livelihood and performing his duties out of happiness towards all others related to him or else definitely there will be a double inculcation of faults and sins due to using haphazard means, his own imperfect attitude and nature and performing immoral acts.

19.5
Accordingly what has been told above is totally inclusive of my own principles and doctrines of others and is in a collective form. It this is totally understood then there never arises a confusion regarding endeavours / Purusharthas of man [during his life time].....

Thus ends this illuminating scripture called as the Baal-bodha as said by the great Vaishnavite Master Teacher, Param Poojya, Shri Vallabhacharyaji - Mahaprabhuji.



Bhakti vardhini

I
Now, the method by which devotion can be increased is being expressed. On becoming firm with strength and determination, from the seed-like beginnings on the path of devotion, by renouncing one’s home, and thereafter that by attentively listening to and then repeating the Leelas of God or by contemplating on them, devotion gets enriched.

II
Now, that the seeds of devotion be enriched is being described. For that, one must stay in one’s house, by following as far as possible the four ‘ashrams’ – that is the student, the householder, renounced or the ascetic, and by means of worship already known like singing God’s praises, constant memory of God, remaining ever in the service of the Divine feet of God, homage, respectfully bowing to God, offering oneself to God etc must be performed.

II ½
Even the one who has renounced the four ashrams as depicted earlier, must always seek to attentively listen to the great glories of God with full awareness and attention.

III ½
By these means, one gets Intense love for God which increases to profound attachment and is followed by the stage of being addicted or where one cannot survive without God. This type of devotion is mentioned in the scriptures which portrays the firmness of the seed of devotion which is not destroyed by any sorts of hindrances or in bad company.

IV
In the stage of love for God, the attachment that one has for anything or any person not related to God disappears. In the stage of profound attachment one loses any sort of bonds with family members, and all things and people of the house seem as hindrances and insentient in their behaviour or their feelings of God. Ultimately desirable for the devotee is the stage of being unable to survive without God Krushna.

V ½
Such a person, who cannot survive without God must not stay in the house as that eventually destroys his dependencies on God, nor does the seed of devotion progress any further from what he has already attained.

VI ½
By renouncing the house, one who tries to enrich himself on the path of devotion, whose only purpose is of attaining devotion of God Krushna, that firm individual obtains the Ultimate form of devotion.

VII – X
In renunciation, there are great possibilities of falling into bad company and of having one’s mind-set being altered by inappropriate food intake. Hence, only in pious places where there are other holy devouts, one must stay with them and like them in the service of God. Whether by staying near or far, it is essential to maintain the innocence, purity and the motive of the conscience and that is how one must stay. Or else, as long as one lives if one if profoundly attached to the Seva as shown by Shri Vallabhacharyaji or to Katha (sermons expounding the glory of God and His Leela) , such a one is never destroyed or debased in any form, such is my – Mahaprabhuji’s opinion. On the suspicion of facing many obstacles and hindrances, staying alone protects His devotees from all sides, is shown without doubt.

XI
Thus, this unrevealed knowledge as described above of God and His attainment has thus been lastly disclosed and expressed by me – Mahaprabhuji. One who contemplates on this scripture too attains the loving interest in God Krushna and the path of devotion.

Chatuhu Shloki

I
It is always necessary with full sincere beliefs, like the requirement of life itself to perform service – Seva – of God Krushna – Vrajadheep – the owner, master of the entire town of Vraj where He spent His childhood during His incarnation. This is the only definite religion of those following Pushti Maarg of devotion, nowhere else and no other religious acts of morality are expected of him.

II
In this manner Seva – service of God Krushna is always a necessity in life. God is undoubtedly omnipotent. He Himself definitely will complete the works taken up by His devotees. This is well-known. Hence, all devotees should be free from worry.

III
If God Krushna, the Chief of the town Gokul, has been safely and securely established in the heart and the mind with all offered and surrendered feelings, then what is the point in any joy or where is there any higher purpose or calling in anything offered by the society or by the Vedas? O my (Mahaprabhuji’s) mind you tell me…

IV
Thus, by knowing God in all that exists and by offering all feelings to Him, always, it is necessary to seek refuge and remember constantly the divine feet of the Divine God Krushna, who melts easily with love and gives Himself in attainment to His devotees, His praises should be sung, His service – Seva should be performed conscientiously and with full awareness, it must never be given up. Such is mine (Vallabhacharyaji’s ) experience filled with rich understanding.



Jalabheda

I
By bowing to God Hari, the eternal source of joy, I, Mahaprabhuji shall now describe the twenty different types, as made by the devotees of various attributes of God and its expression by which all sorts of doubts about these different expressions will disappear.

I ½
All these different attributes of God are likened to the differences that are accepted in the Vedas of the attributes that water takes up in its various different forms. Though water remains the same, yet by changes in its given form and function, it acquires those attributes, so does God Hari by His different modes of description and expression by different devotees.

II- II ½
Those who professionally and devotionally sing the praises of God Hari (as a vocation) are likened to the waters of a well. They are known as Gandharvas or celestial musicians. These are also of different types, similar to the different types of wells as seen in the world.

III
In this world, the Pouraniks those who learn the various Purana scriptures traditionally and elucidate its meanings are compared to canals of water (usually where there are no rivers and thus acting as beneficial to the populace)

III ½
These Pouraniks too, being attached to different acts and people, lead to the emergence of similar bonds of infatuation in the listeners.

IV
Those who sing the praises of God alongwith courtesans, out of being intoxicated with false pride and lust are known as “Garta” or ditches, present in the river bed, when water stops flowing through them continuously and intermittent sparse areas remain filled, unfit for usage by healthy people, hence their company should be avoided.

IV ½
Those who earn their livelihood, belonging to the extremely low category of people by singing the praises of God, are likened to sewer ditches created or made for storing / transporting dirty water.

V
All those Pundits, who are sincere in their beliefs in the various scriptures denoting God eg. The Geeta, Shrimad Bhaagwat etc are likened to huge lakes, plentiful and beneficial for the people which includes those who do the Katha, Kirtan sermons too.

V ½
Among those Pundits, ones who can remove the earnest doubts of a seeker, who have a serious and inquiring states of mind are compared to great lakes of sweet water or large step-wells with sweet water for usage.

VI
Those Pundits as described earlier, with infinite and unending love of God, are compared to those great lakes with sweet water and which have blooming lotuses growing within them.

VI ½
Those who have listened very rarely to the wonderful words of the men of Truth, with little love for God and His Leelas are compared to small sized lakes.

VII
Similarly those with a very minute amount of devotion and listening to or have knowledge about God and His Leelas, yet pure out of their virtuous actions are compared to very small lakes or ponds.

VII ½
Those who practice the eight fold path of Yoga, meditation and contemplation etc. who describe the God’s attributes are compared to rain-water.

VIII
Those who express God and His attributes through the paths of severe renunciation demanding asceticism and the Saankhya path of knowledge of Nature and the Supreme force are compared to the beads of water which arise from sweat.

IX
Those who describe God beautifully by knowledge begotten with the grace of God, yet which can be understood only occasionally by the listener and only if he is attentive to what the orator is describing as the attributes of God, are likened to the noisy flowing waters of a stream or a waterfall.

IX ½
Those who describe God according to the scriptures and the invoking of their propounded deities are compared to dew drops arising out of this earth.

X ½
Those who follow the Vedic-Maryada-Marg and its nine-fold devotion bestowing means (as described in the earlier scriptures) and describe God, out of the inspired feeling of love for God, are compared to the pleasantly flowing rivulets or rivers formed out of rain water.

XI-XI ½
According to the means employed, and the inspired descriptions of the attributes of God, of those who have their faith in the Maryada Marg have been described by me. Their intensities neither undergo the phenomena waxing or waning, equanimous yet limited in their own way, they are likened to the rivers, which are filled with waters all the year round by me, Mahaprabhuji.

XII-XIII
After attaining contentment and following the path of devotion in various births, and in this birth being continuously devoted, in the presence or company of various sorts of people due to the relations of the body, time, place etc. prone to great positivities and negativities of emotions and devotion dependent upon their circumstances are compared to the flowing waters of the river.

XIII ½
Those as described earlier are free from the ebbs and tides of emotions and devotion, are intransigent in their love of God and His Leela description, then these are compared to the great big rivers flowing perennially towards the ocean.

XIV –XIV ½
Those ultimately devout and rarely approachable holy souls, ever merged with God like Sheeshji, the serpent form of God on which God rests with his consord Goddess Lakshmiji; Vyasji, the propounder of various scriptures of the Shreemad Bhaagwat; Agni, the propounder of the Agni Purana; Vayu, the propounder of the Vayu Purana; Jadabharatji the teacher of King Raghugana; Naradji the teacher of Dhruvji and Prahaladji and propounder of Narada Bhakti Sutra; Maitriyaji who expounded the Shreemad Bhaagwat to Vidurji etc are compared in their description of God to the great oceans, permanently filled and with treasures.

XV
Those ultimate devotees who describe the attributes of God with the mixed emotions of society, the Vedas etc eg like Valmikiji in the A___ Ramayana about God Ram are compared to the six different salty seas of the world.

XVI – XVII
Those who are above all the three Gunas – Satva, Rajas and Tamas and hence pure in totality, totally aware of all the attributes of Sat-Chitta-Aanand form of God, are compared to oceans of pure water or of nectar. These devotees are extremely rare to find and so is listening to their divine description of God.

XVIII
Very, very rarely, somewhere and sometimes, the speech of such great devotees, like the voices of the messengers of God as heard by the Brahmin Ajamil and likened to his listening itself is heard. It is compared to the intake of a drop of water which does not quench thirst, but gives little happiness and contentment and extremely, rarely the direct experience of God
XIX
When one is totally free of all attachment and ignorance in this world, which leads to various sins like lust, anger, greed etc only then the listening to the speeches or sermons of devout souls is compared to those substances which can be licked, tasted and enjoyed because it is the cause of the experience and enjoyment of the manifested God Himself.

XX
If there is any description, different than the above-mentioned ones, then it is likened to water contained in different vessels after removing them from various sources and the water which is fallen on the grounds while doing so. Similarly what one gains out of them, pure or impure depends upon the attributes described, as is the use of water in different vessels.

XXI
I have thus described individuals embodied life – Jeevas, on this earth, and those emotions and attributes present in their multitudinous aspects, prevalent and arising out of all their special senses, and their different created forms, emotions and end-results, which eventually and in total versatility are all the different forms of God Vishnu Himself.


Krushnaashrayastotram

I
In this Iron-age, Kaliyuga, which itself harbours all forms of evil, slyness and fraud, wherein most people are ones who are moved by either greed or hypocrisy, wherein all paths and options of God attainment have disappeared, where Shiva-Mahadeva, the God of destruction is in full activity - in all these, the ever-joyous God Krushna is my only refuge.

II
In this Iron-age, all pious and holy places too are infested and ruled by the most lowly sorts of people and have become places of sinful acts, sinful people have become unholy, ordinary mortals are confused and perplexed with the pain endured and faced by the few who dare to tread on the path of Truth – in all these, God Krushna is my sole, soul’s refuge.

III
In this Iron-age, where all pious pilgrimage places of India, like the banks of river Ganga, being crowded by sinful and lowly people indulged in debasing intentions and activities, wherein the divine form of Goddess Ganga has disappeared – in all these, God Krushna is my only refuge.

IV
In this Iron-age, where even those few who dare to tread on the path of Truth have become infatuated, lacking in discrimination, obstinate and rigid, due to their false vanity and pride, resort to prayers and pious acts and rituals, out of greed and hoarding, have become followers of sinful acts and sinful people – in all these, God Krushna is my sole, soul’s refuge.

V
In this Iron-age, Mantras – mystical incantations leading to God realizations, due to incomplete and improper knowledge about their use and their invoked deity (have disappeared) , wherein even Vedic rites, rituals and Mantras are found in people without any discipline or Yoga, wherein the philanthropic meanings imparted by these Mantras and their deities too have disappeared – in all these, God Krushna is my only refuge.

VI
In this Iron-age, all different doctrines leading to God realization like Yoga, Saankhya etc, fasting on Ekaadashi – 11th day of the Lunar fortnight, leading to attainment of God, all pious acts – like the Soma’s sacrifice etc. leading to self-realizations, wherein arguments filled with hypocrisy, rules and distorts all doctrines and teachings to suit greed – in all these God Krushna is my only refuge.

VII
God Hari, the remover of all faults and sins of the lowly Ajaamil brahmin by just one utterance of his son’s name Narayan, also similar to God’s own name; God, who still gives constant experience of His divinity to His devotees and pious saints, who reveals all His magnificence, importance and glory of His Leela to His chosen people – in all these God Krushna is my only refuge.

VIII
All the other Gods, bearing relation with Nature are themselves limited to Nature. Aksharbrahma – emancipation – self realization – is of limited joy-bestowing capacity, the Ultimate, ever-new, eternal sources of all and of joy is God Krushna. Hence Krushna is my only refuge.

IX
Bereft of all discrimination, patience, devotion or of pious-virtuous acts, also bereft of all the means to achieve the above mentioned, totally infatuated in all sinful and heinous acts, helpless, pitiable, miserable and lowly am I - in all these God Krushna is my only refuge.

X
God, the omnipotent, the All-competent, Ever-present, capable of all tasks at all times and of completing begun endeavours, protectors and the upliftment cause of all those who offer themselves to Him and remain under His refuge, God Krushna, to Him, I, Mahaprabhuji humbly request thus (as said previously)

XI
“Krushnaashraya” – This stotra or this hymn of praise, sung by whomsoever in the vicinity of God Krushna , may God Krushna be his eternal and sure source of refuge, thus has been blessed and said by Shri Vallabhacharyaji.

Navratnam

I
All those who have surrendered and offered themselves to God, especially those in Pushti Marg must never worry about things related to the society, the Vedas or difficulties arising in doing service of God. Sometimes due to the enduring of severe blows dealt by destiny or the desire of God to test his devotee, if the divine experience becomes filled with obstacles or it takes too long, these devotees must not worry. God too in this path gives the foundation and the support required for this doctrine and is the pinnacle of Pushti. He will never expect renunciation as required in the Maryada Marg nor will see to it that His devotee falls into other paths of the Vedas or the society.

II
At all times if the Seva of God is not possible, it is necessary to meet those divine should who like oneself have offered themselves to God and keep on reminding oneself that one has done the same. God, being the Ultimate Owner of all that exists, also being the God of all those who have offered everything to Him, also being all knowledgeable and living in the souls of all that exists will do everything according to His own desire (or according to the innocent desires of his faultless devotees) even without resorting to pleading prayers.

III
All have an equal amount of relation with God. There are no categories like more or less related to that Divinity. This is the rule of this doctrine especially after the initiation ceremony. Hence, all with the soul, what is there to worry about offering one’s wife or one’s son to the same? What is there to worry about if one is alongwith others of the same path offered to God? (There is nothing to worry about in this path) .

IV
God exists as all forms, as all ends, is attainable through this obstacle-free path of devotion. Knowing this or even not knowing this, all those who have offered themselves to God never worry; hence, all those who have devotedly put their lives in the hands of God Krushna, why should those devotees worry about anything? There is no worry in this path of devotion.

V
Like there is no worry about offering everything about oneself, one’s relations and one’s circumstances to God, there is no need to worry about whether God has accepted those offerings or not. That worry, if arisen, should be left on the Ultimate Being alongwith the utmost pious devotees of Vraj. All that is offered (even if not upto the mark required out of laziness or of the doctrine of this path) should not be worried upon as God is ultimate in his omnipotence and always showering His grace for upliftment.

VI
In all transactions with society like business or the means of livelihood and in following the Vedic path of the four ashrams (as described earlier, that is of the student, the householder, seeker and an ascetic) , those following the Pushti Marg and its path of God attainment need not worry as God with His Divine Being or His capacity of removing all miseries from the life of His devotees will not see to the success or the health of His devotees. Hence , all those in Pushti Marg remain and become as witnesses to all that is performed and done by God.

VII
One should do the Seva according to the wish and command of the Guru. If can be overruled only for God’s happiness and knowing God’s desire. Whether one follows or defies the commands of the Guru, the Seva and service of God remains the guiding principle. Hence the conscience is always prone to be in God’s service which is the way for being happy.

VIII
Like the Leela performed at Prabhaas, even by causing intense agony and worry in the minds of His devotees, yet not letting His attainment be away from those devotees, similarly comprehending that such is the Leela of our master and our God Krushna, all worry should be immediately given up.

IX
If the attentive listening of the Leelas of God or other forms of devotion like offering oneself to God seem impossible or filled with obstacles, then knowing that in all forms and in all facts, always, God with His devotees of Vraj, God Krushna, is my protector – “Shri Krushna : Sharanam Mama” must continuously be repeated verbally and contemplated upon while trying to be in complete service of God Krushna. Such is my – Mahaprabhuji’s understanding.

Nirodhlakshanam

I
In Gokul, the severe pain of separation from God Krushna is felt by His parents Yashodaji and Nandji, the others residing in Gokul; as well as the indescribable distress felt and experienced by the Gopijanas of Vraj ( (which led all of them to forget the world and be submerged in the thoughts of God Krushna) . Let me too, atleast sometime know and experience that.

II
The happiness and the joy felt by all those dwelling in Vraj, and the ecstasy experienced by the Gopijanas during the time that God Krushna was with them…I expectantly ponder, will He give ms too such similar happiness and joy?

III
The great feast and celebration that occurred in Gokul and Vrundavan, on the arrival of the knowledgeable devotee and friend of God Krushna, Uddhavji, let that happen sometime, somewhere in my mind too. (Implying the pleasure invoked by the constant remembrance of God Krushna after he departed from Gokul, and the feeling therein when discussed with a close associate of God, and the total unification it caused with the memory of God leading to increased devotion is expected therein) .

IV
By the grace of the great masters of knowledge, by the pious devotees of the God of Vraj, upto the time when God Himself is compassionate as they are, or is moved to compassion by His love for them, the singing of the glories of God with such devotees is definitely for the purpose of experiencing joy and happiness.

V
By the grace of these great devotees and those of Vraj the songs and about the glory of God is ever-filled with emanating joy, similarly that done by other people for menial, immaterial objects or articles is not that joy-giving. It is compared to food which is dry, harsh and stale and is not enjoyed by one who likes wet, soft and fresh food – Mahaprasad of God.

VI
By the grace of these devout souls, that joy which is enthusiastically felt by all in singing the praises and the Leela of God, that is not felt by the knowledgeable devotees of God like Shri Shukdevji, who gives sermons on the Shreemad Bhaagwat and experiences the non-duality in himself in its entirety; then how is it possible to experience that joy by those bereft of both knowledge and devotion?

VII
By seeing His own devotees, struggling and saddened for His Own attainment, when the great God Krushna is moved by compassion, then He manifests Himself within and without the heart of his devotees with His eternally joyous form

VIII
The grace and the happiness imparted by God Krushna, the source of Joy and the Ultimate Enjoyer of all that exists, is very rare. God staying in the hearts of His devotees, gets compassionate after listening to His own attributes as sung by His devotees, and gives them both within and without His attainment and experience of joy.

IX
Hence, it is necessary always to be near to those devotees and join them in praising God and His attributes, who have renounced everything and are constant in their union with God, their lovingly sung praises of His Leela and their intransigent devotion to God. Therein, by the divine wish of God, effortlessly, one experiences the Akshar-brahma or emancipation and knows total non-dualism, in matter, consciousness and the joyful spirit.

X
I, Mahaprabhuji, who have attained that state of constant union with God, by the proper control over the senses, having achieved this pinnacle of oneness on the path of devotion, I shall now describe this state for those who are on this path, have momentary experience of the same state yet have some infatuations and bonds remaining with the society and its world and ways of removing the same.

XI
Here, all those individuals who have been forsaken by God Hari remain constantly merged in that ocean of society and its world. Those who have been ordained and who work for that state of union with God, only they attain bliss and joy in their utmost feeling for God and by singing His praises.

XII
Those, who always remain in deep love with the Divine attributes and God Krushna, the known enemy of the demon Moor (implying all the rigidity of a stubborn conscience filled with false beliefs) , do not suffer from the impermanent feelings of intense separation from God, nor does the society with all its vices and infatuations bind them. They dwell in the bliss like God Himself.

XIII
It is only then, as mentioned above, if the devotee is in as much bliss as God Himself, infinite compassion of God is personified; otherwise how else can a devotee progress continuously and not waver from the path of devotion; there are no hindrances in this path, nor the fear of falling down from that elevated state of union with God, nor from the Intensity of feeling that a devotee has and who experiences momentary experiences of divinity within himself.

XIV –XVI
For the benefit and purity of those senses of action and perception, which have been defied by the continuous interactions with the vice-filled society and its world, definitely one must offer and surrender all that one has or comes in contact with the omnipresent God of all that exists – God Krushna. By these acts, and the Grace of the divine attributes, one gets effortless renunciation for all objects of the senses. By singing God’s praises and glory, by the touch of God within oneself, by being related or near to God by His Leela descriptions and praise, no form of sorrow touches the devotee. By this perfect blending of the consciousness in admiration of God which is better than that achieved with difficulty and rarely by those on the path of knowledge, all those devotees who are without malice, greed, envy or jealousy must definitely and always sing the praises of God Krushna and His attributes all way.

XVII – XIX
It is always necessary to constantly contemplate and mediate that form idol of God which one admires and sings the glory of, for the purpose of experiencing non-duality with God with a all organs of perception and action, by seeing, touching the form, idol etc., implying the usage of those senses with God ; all acts involved of the body like hand and feet movement etc., again associating them with God is quite clear in this path of devotion. Similarly listening attentively and singing the glories of God is quite clear. Acts of procreation are performed with the intention of getting a devout son attached to God or whom God Himself loves; by the acts of excrement one must cultivate feelings of secondary importance towards the body. Similarly if the exact purpose of any sense organ is not perfectly clear, then it is decided that one has to be very careful and diligent in its usage, seeing that it is utilized in the service of God Himself.

XX
These means of God attainment, experience and realization as mentioned are penultimate. There is no Mantra – mystical incantation greater than this. There are no means on the path of knowledge or rites of invoking God, nor any place of pilgrimage that is more pious, holy or elevating than the means mentioned above.

Pancha padyani

I
All those listeners who are not bothered or who are indifferent to the pleasures that society offers and have renounced the beneficial end results that the Vedas offer, those who have not as yet experienced the Divine manifestations of God and are not yet merged with Him, who are touched by the Divine Leelas of God and cannot survive without them, enthusiastic and attentive in listening, are considered as the listeners of the Ultimate category.

II
Those listeners who melt even by the mere remembrance of God and His Leelas, who are deeply involved and submerged in trying to know God, eager to listen and zealous about getting their own experience of God Himself, consider only that as the penultimate endeavour and are determined for the same are considered to be of the moderate category of listeners.

III – IV
Those listeners who know the complete essence of the Supreme Self Krushna, who understand it in all forms in totality, moreover who have had momentary experiences of the divinity and merging of God in themselves, who are desirous of that and nothing itself, who have at rare moments come to know, understand and yearn for that essence in eternity, are sometimes attached to other things too, are known to be as the general category of listeners.

V
Those listeners are considered to be in the supreme category of listeners who are single minded in their devotion and urge to know God, are religious and have already earned their merits according to time, place, items and means required to offer God, self-knowledge, virtuous acts and the Mantras – mystical God - invoking incantations.



Pushti – Pravaaha – Maryaada
Pushti – The path of grace
Pravaaha – The path of following the herd
Maryaada – The path of following the scriptural doctrines

1 – 1.5
I, Mahaprabhuji, will now explain the three types of people, those in grace – Pushti, those following the herd – Pravaaha and those following the strict religious doctrines – Maryaada, depending upon the individual soul / jeeva, their embodiment, and their actions, the results, the means and the ends of their lives by taking such different paths; listening to which removes all sorts of doubts arising about people.

2
The path of devotion (as compared to the tree) has been mentioned in the scriptures. Hence, the Pushti Maarg (as compared to the seed) is decidedly and definitely present (meaning thereby that only out of the Grace of God as the seed, can one walk on and proceed further on the path of devotion) .

3
There are two main types of creation in life. This has been mentioned in the Gitaji, hence the Pravaaha Maarg too is ordained and organized. The Vedas too exist, hence the Maryaada Maarg with all its divisions and sub-divisions is present, ordained and organized.

4 & 5
For whatsoever purpose, whoever is my devotee is very dear to me. Such has already been mentioned by God, hence decidedly very few people are the true devotees and not all. All the various scriptures have mentioned the glorious path of devotion and its fruits and hence the Pushti Maarg is definitely present. Hence also this Pushti Maarg is different from the Pravaaha Maarg. The acceptance of whomsoever devotee by God, out of infinite grace, leaves his attachments and beliefs for all the prevalent rules and customs of society and of the Vedas – this being said, as also ‘ I can be known with difficulty through the Vedas’, by following the four-fold Varnaashram dharma (Brahmacharya – Studentship, Gruhasthashram – householder, Vanprasthaashram – renounced life, Sanyasashram – that of an ascetic) , the path of knowledge, saintliness, generosity etc.
(though not as the one seen by Arjuna) .

The knowledge about God, His vision (darshan) and the merging of oneself into God is possible only out of intense and single minded devotion. This being said, and the attainment of God being possible by a path different from that mentioned in the Vedas or in the society, the Pushti Maarg is different and unique.

6
The similarity or oneness of all the three paths, especially of the last two, that of Pravaaha and Maryaada, the beginning of devotion lies wherein as such and if considered as the cause of or the sub-division of the path of devotions, then that thought of being the cause or the sub-parts of devotion is improper because the path of the Vedas, denoting the paths of knowledge and actions, is definitely different as is implied from the paths of devotion and Pushti.

7 – 7.5
From the scriptures, it can be inferred what is also said in Pushti Maarg, about the perenniality and the differences between the soul, its embodiment and its actions. The attainment of God with bliss has not been mentioned, allowed or ordained in the paths of Maryaada and Pravaaha and hence are different. Due to these differences in the means, the Pushti Maarg is different and unique.

8 – 9
I, Mahaprabhuji, will now describe the threefold creation, based on the differences of the being, the body part and actions of God. By His Divine mind and wish, God created the Pravaaha type of creation. God Hari also created the Vedas and the Maryaada Maarg through his intent and speech. Through His own joyous and Divine body and its different parts did God create those of Pushti Maarg.

10
Dependent upon this original desire of God, beings get the result of life-death-rebirth in this world. Similarly the attainment of emancipations or heavens according the Vedic path are bestowed by God. In the Pushti Maarg, it is via the Divine Body of God that one experiences and takes part in God’s Leela. Thus, out of the difference in the wish of God, and their end result too, all these three paths are different and unique.

11
“To all those who bear malice, shall I….”. Based on this statement of the Gita, the Pravaaha creation is unique and distinct. Other than those who are filled with malice are the tow sorts, those of Maryaada and Pushti, who attain God by recognizing the self and the Aksharbrahma, attain emancipation and merge into God in non-duality. These are hence mutually different as well as unique from those in Pravaaha creation.

Sanyaas Nirnaya

I
To remove the distress caused by repentance (of not obeying the commands of God or the Guru) renunciation has been thought of and is being described. That renunciation, especially on both the paths of knowledge and devotion for God realization has been known and is being expressed.

II
In this Iron-age, those following the path of virtuous actions for God realization must not resort to renunciation. Hence, in the beginning stages on the path of devotion, as is usually described as the obliging duty of a devotee, to renounce, is being described in detail after sincere thoughts on the subject.

III – VI
To attain the proper heights in the nine-fold famous means as described in the scriptures like attentive listening etc., if it is necessary to renounce, then it is not desirable. Listening to the Leelas of God requires some help as well as company, as also protection and maintenance of the articles and means required to listen to the glories of God. Due to the inappropriate food intake and the resultant bonds of attachment and infatuation, as opposed to the requirements of Sanyaas of being alone, wondering and expectationless, and the repeated requirement as mentioned in the scriptures of attentive listening is not desired.

The feeling of the house as bothering and hindrance in the feeling of deep love of God, if for same reason renunciation is desired, then it is improper and not sanctioned by the scriptures. Moreover, one meets only those type of people which are similar to oneself and not anybody greater or holier or pious or devout. One then becomes a hypocrite, attached to all vices due to one’s own weaknesses and the harmful effects prevalent of time in this Iron Age. Such vices-addicted people who have not overcome their subtle body and psyche do not have or experience permanently the glory of God within them.

Due to all the above obstacles and sins as mentioned, in this time and age, at the beginning stages on the path of devotion, to experience fully ones deep love and attachment for God, renunciation of the house does not bestow happiness.

VII – XIII
That renunciation, done to experience the extreme separation of oneself with God has been praised in the scriptures. The bonds caused by one’s wife – son etc with oneself, which are mutual, in the path of devotion, that renunciation is mentioned with the rules of ‘Tri-danda’ i.e. with the proper apparel of the loin cloth and staff of the wandering monk with silence and breath control for mastering the mind, body and speech and in no other form.

Muni Koundinya, who attained God realization by this intense feeling of separation, as well as the Gopijanas of Vraj are considered as the Gurus in this form of renunciation. The means that they utilized were their intensities of feeling which brought them nearer to the experience of God, no other means are desirable. In such intense feelings of separation , being helpless, weak and feeling ill are commonly recognizable characteristics. These feeling are not for any worldly or menial things. The knowledge of everything that exists as a part of God, lead to gradual destruction of that intensity of feeling in one’s own conscience. By experiencing and knowing in totality the omnipresence of God, one attains the ‘Satyaloka’ a type of celestial heaven.

Where intensity of feeling is the means for attainment of God therein, the ends too definitely correspond to that feeling and one attains that immediately after that. One who is profound in such knowledge on the path of God, definitely attains the Satyaloka without doubt.

Like fire from a peace of wood, if due to intensity of feeling for God, if He or the Self, manifests outside of one’s own body and then re-enters oneself, only then does one become totally free of all bonds and attachments and by no other means or paths of God realization like that of knowledge etc. Listening to the divine attributes of God till He manifests Himself, is definitely advantageous in life. God, being the ultimate attainment, is not considered here as the cause of all faced obstacles and hindrances nor is it expected of Him to sympathize or speak words full of empathy and courage which rejuvenate one or give one hope and better spirits as the compassionate God never becomes opposite to what He is.

This kind of ultimate renunciation for God realization is very rare and is only achieved out of intense love for God.

XIV – XVI
In the path of knowledge, and its attainment, two types of renunciation, one for gaining knowledge and being learned and other to remove all obstacle in God realization has been thought of. Yet, God realization occurs after various births. Moreover, as mentioned in the Brahmasutras, requirements of performing sacrifices (yagjnas) or attentive listening for knowledge, expectation of all these mixed means of knowledge, virtuous acts, devotion is expected. That renunciation, in this iron-age is done out of guilt and repentance in the beginning or the learning stage in this path. That done to remove obstacles in God realization due to disappearance of pure God giving knowledge is Kaliyuga is not worth pursuing.

Moreover, there are great possibilities of being involved in debasement, being internally polluted with vices and hypocrisy leading to a downfall. Hence, due to the prevalence of multiple faults in this Age, it is well recognized that renunciation should not be resorted to in the path of knowledge for God realization.

XVII – XXI
In the path of devotion, and its previously mentioned renunciation, what should one do if one faces the faults prevalent due to the Iron Age? That is being described. In the beginning stages on this path of devotion, by resorting to renunciation, there are no definite examples of a devotee facing downfall or being debased or degenerate by his feelings. To maintain life by begging like a mendicant, and the food begotten too is provided to God, hence what harm can befall such a devotee? God Himself thus cannot create any obstacles for such a devotee, then how can Time or Age etc? be the source of such hindrances? If they do so, mothers would not nourish their children with their milk, as all would eventually lead to delusion and misguided beliefs. By the statements of those on the path of knowledge that Maya, the illusionary strength of God will see to it that it affects and deviates a devotee from his path, does not hold true for a truly pious devotee. He has already offered and surrendered himself to the protection of God, is dear to God Himself; Maya does not create any trouble for him, does not even come near him or indulge him in the bonds of infatuation. Due to these reasons, as mentioned to His devout Uddhav in the 11th Skandha of the Shreemad Bhaagwat, those on the paths of devotion must renounce or else he falls down from his own urge of knowing God, experiencing intense separation and eventually following His wish. This is what I, Mahaprabhuji, definitely understand about renunciation,

XXII
In this manner, for pleasing God Krushna and according to His wishes, God’s very dear Mahaprabhuji, inspired by Him, accepted renunciation in this Pushti Maarg path of devotion for attainment of God ( and he himself took the Tri-danda Sanyaas) . Renunciation for any other ends or in any other way leads to eventual downfall and destruction.



Seva-falam

I
If the Seva of God Krushna is done according to what has been mentioned in previous scriptures related to the Pushti Marg path of devotion, if performed accordingly, and reached its attainment stage, the following end-results are achieved and experienced, and are being described by me. Due to these means, the generous gift of non-dual experience with the body of the Akshar-brahma, by God Krushna, and the result of the Ultimate desire of the devotee of enjoying all the Divine Pleasures of God with Him is accomplished. If this does not occur, depending on one’s level of deservance and God, merging with God Himself, or that body gifted to the devotee which can sustain and maintain the Seva-service of God. For these end-results, the adverse effects of time etc do not hold any stand.

II
Restlessness, the mind being filled with fear and being wavering or the prohibition of the acts of Seva by internal or external causes, or the experience and enjoyment of both joy and sorrow, are the three main obstacles which can arise in the Ultimate state while doing the Seva.

III
In this manner, due to God’s wish there arise the above-mentioned threefold hindrances. If these are never supposed to occur or ordained by God, then definitely, in all circumstances the mind remains centred on God. Continuing on the manner in which the Seva is done, there is a difference in what the devotee experiences and is dependent on the wish of God who ordains what an individual will experience and hence performs the Seva accordingly and enjoys its end-results.

Lack of decision about God and His ever-present essence in all that exists, and lack of determination are known to be the causes of all the three-fold hindrances that a devotee may face. It is thus necessary to give up the above mentioned set-backs.

IV
In enjoyment of pleasures too, that offered by society and that gifted by God. The precious ones should be renounced, while the latter is without any obstacles. This generous enjoyment of pleasures with God always enters alongwith God realization while the other is always considered to be prohibited.

V
Those pleasures which are filled with difficulties are to be renounced as they are slightly destructive. Those offered by the society and those hindrances which arise thereof are to be renounced firmly, using intelligence, discrimination and pure intent. All the obstacles arising due to the wish of God to give His devotee an experience of attachments of the world and society, the devotee deciding thus must remain free from worry.

V ½
In the restlessness associated with God, one must not cease to worry about the perfection of means required to do the Seva or the awaiting eagerness of when God will be attained, because God is not the one who does not give Himself generously. In those enjoyments offered by the world or the attachments, bondage and infatuations, the house becomes the main hindering factor and must be renounced.

VI
These three-fold end-attainments in God realization and the three-fold obstacles are always and definitely present. One should always be aware of the same and give it sincere thought. Rest all is just a delusion arising in the mind.

VI ½
Even those ultimately united or merged with God must think about the same as mentioned previously by which one can ponder on the aspect of the Grace of God, which is constant, and He does not delay it nor does He give any other causes of delaying His grace to His devotees.

VII
It is my, Vallabhacharyaji’s understanding that even for overcoming the three pre-dominant attributes of Satva, Rajas and Tamas arising in all individuals, to know them as the obstacles generated by Nature and God in this path of Pushti Marg devotion to attain God.

VII ½
If any other lowly creation like using different means according to different scriptures arises here, or if is generated (like the thought of Maya or illusionary strength of God governs the three attributes of Satva-Rajas-Tamas in a devotee, then it is definitely another delusion in the mind. In all obstacles arising and being hindersome God is the only refuge for without God’s divine wish nobody is able to ever do anything in this creation.

Shri Yamunashtakam

1) The cause of the accomplishment of all (eight powers) emancipations (of Pushtimaarg) wherein the flow of water is less than that of the innumerable sand particles from the illumined, pious, lotus feet of God Krushna, in the newly formed groves of trees and creepers on the banks whose joy is God Krushna, with water scented with sweet fragrant flowers, bowed and decorated with flowers by both (types of Gopijanas – i.e. those having evident attitude of humility and those having pride) , who remembers and creates the passion in and for God and who possesses, supports and adds to the splendour of God Krushna, I bow happily to such benevolent Shri Yamunaji.

2) The one born in the form of the divine ‘Rasa’ from the heart of Narayana seated amidst the orb of the sun (and solar system) , then falling with an intense force on the peaks of Mount Kalind, having a tremendous turbulent flow and resplendent due to the foam so created, one who is ornamental in creating and experiencing pleasures, and where the huge, upright surrounding mountain tops add to the beauty of her fast-flowing downward velocity, the sound alongwith such a flow and the capacity and enjoyment of the different (9/14) Rasas, as if swinging on the best possible swinging (cot) – the movements to and fro on the various precipitated rock crevices, the one who increases the passion of God Krushna (Mukund) , the daughter of the Sun god, the friend of the lotus (as it blossoms during the day) is saluted.

3) She who purifies and makes pious this whole world, flowing and incarnated on this earth, whose praises are sung by birds with various cries and are waited upon by the parrot, the pea***, the swan; whose waves are the delicate hands, and the auspicious pearls on such delicate hand-bracelets, seem like sand (to the people) ; whose high bank shores are the flanks on which these upper arms are rested hence, who is beautiful out of intense devotion for God Krushna, His fourth beloved. (in the form of the Guru’s command and therefore service pay reverend homage to)

4) Aho! Thou who are ornamented by the various virtues of God (by its variety and innumerability) , Aho! Thou whose praises are sung by God Shiva, Brahma etc (i.e. the appointed Gods of creation, maintenance and destructions) , Aho! Thou who seem always dark like the filled clouds! Aho! Thou who have fulfilled the desires of both your devotees Dhruvaji and Parasharji, Aho! Thou who make holy the sacred city of Mathura (by flowing on the river banks in it) , Aho! Thou who are ever surrounded by Gopa and Gopijanas (hopeful and desirous of becoming beloved like you) , Aho! Thou who are a sea of benevolence and compassion, staying forever in the sweet surrender to God Krushna, O! Shri Yamunaji, please grant me that which is my happiness, the constant experience of the joy of God Krushna and His form.

5) The river Ganga who after merging with Yamunaji, who herself having been originated from the feet of God Krushna, became benevolent and gave all the 8 powers and all that was sought by those seeking God Krushna and thus doing what is favoured by Him and thus, becoming similar to you who are like the wife of God Krushna Lakshmiji, who have (been) originated from the lotus (of God) , You who remove all the flaws, obstacles and faults of the devotees and lovers of God Krushna, reside constantly in my mind.

6) O Yamunaji! I bow to thee. Your conduct and life are excessively (awe creating) wonderful, because after once drinking (experiencing) your Grace i.e. having respectfully taken your waters (even out of trust) in the form of the (mother’s milk that infants feed and live upon) , never has one got to experience any horrors of hell. Even the King Yama (the just God of death) ; how can he destroy (or kill or torture) his own nephews inspite of their being evil/ heinous? By doing Your service and gaining your affection the individual soul becomes nearer and dearer to God, like the Gopijanas.

7) By becoming close to your divine form (Adhidaivika) let my body be new and rejuvenated (thus being capable of witnessing or participating in the Leela) . By doing this, the intense love for God Krushna does not remain rare. Hence, O beloved of God Krushna – who gives emancipation / Moksha, let this affection and grace of yours be your own praise-singing glory. The river Goddess Ganga is praised by those devotees of Maryada Bhakti yet (only after) merging with You is she praised by those devotees of Pushti Bhakti (never before that!)

8) O Yamunaji! The consort of God Krushna like Goddess Lakshmiji! O beloved of the God of Pushti-bhakti, Krushna, who can ever sing or be capable to express your divine glory? Because after serving God primarily and then serving Goddess Lakshmiji might result in all sorts of benefits till Moksha (i.e. not by serving Goddess Lakshimi alone) as it might lead to not being centred constantly, You O! God’s beloved, are thus greater, by that, which emerged from the entire body of all the groups of Gopijanas and God Krushna who have performed their various passionate Leela and the different Rasas in your waters, thus you have the divine sweat and water beads of God and His devotees. (This experience by Yamunaji’s grace is often given and granted to God Krushna’s devotees)

9) O! the divine (Adhidaivik) daughter of the sun, any individual who happily sings these 8 verses of your glory, initially all his sins and flaws and weaknesses gets destroyed and then He gets devotion for the Moksha-granting God Krushna and hence he becomes capable of all (the 8 sorts of power) God Krushna is thus contented with all His Swaminijis and his devotees who have become guiltless and filled with devotion. Attitude along with desires is modified and instead of the recognition of a single soul, the vision modifies to ‘All is God’ or recognizes God everywhere, thus is said by Shri Vallabhacharyaji who is dear to God Krushna.

Thus completes the 8 verses and the 9th granting the result of Yamunaji by Shri Vallabhacharyaji.

Siddhantha Muktavali as translated from “Pushti-Pulin” by P.Navneetpriya Shastriji of Nadiad.

1)
Bowing to God Shri Hari (remover of all miseries) , I will (now) tell / convey/speak/depict/portray/teach the well-reasoned and established conclusions (and the) distinguishing characteristic of my (fixed) principles/ set of values/doctrines of (worhip) /service/seva of God Krushna that must be done always (at all times) , (with love, devotion and reverence) . (That which is) Manasi (seva/worship through mind utilizing a full and aware consciousness) , (and its positive fruitful outcome) is considered one of the final rewards (of my doctrine) .

2)
The unification or the constant conscious merging/awareness of one’s consciousness with God Krushna is considered to be the Manasi Seva. For the accomplishment of this purpose, the means are to perform Seva using one’s own wealth and one’s own body. These means (when followed as prescribed) leads to the removal of all sorts of miseries of this world (from which one suffers) and leads to the realization and knowledge of the self /Akshar Brahma (Aum) .

3)
Hence, decidedly, Krushna Himself is the Para Brahma (the Greatest Self) because the Akshar-Brahma (Self) which is considered to be
Satta: the energy of knowledge – body
Chitta: the energy of action – consciousness
Aananda: the energy of material and means – soul
Is deficient in itself as a source of joy. This Akshar-Brahma has two forms because one becomes/manifests itself as the universe and the other form is different from that (described above) .

4)
Concering, this Akshar Brahma which takes form as the Universe various debaters have given their ideologies, which are different from those mentioned in the Vedas (like) :
Maayik: The world/universe is an illusion
Saaguna: The universe possesses attributes
Kaarya: The universe as effect, and God as the Cause
Swatantra: The universe as it is was always present independent of anything

These above views of many types, different from that of the Vedas are mentioned.

5) and 6)
That Akshar Brahma in the manner (as described) takes the form of the Universe in the judgement of the Vedas. It can be known as having two forms like the Ganga (The river Ganga in its form water form flowing in this world is Aadi-bhoutika and that which is a place of pilgrimage and which is holy is Adhyatmika and accounts to the doctrines of the Maryada Maarg and its followers, imparts Bhoga (pleasures) and Moksha (emancipation) to its seekers; similarly know that the Akshar Brahma is the Universe as Aadibho




Author's Notes: For further details, either refer the sixteen major scriptures of the books by Mahaprabhuji, or refer the Shreemad Bhaagwata Mahapurana, comprising of 18000 shlokas/verses, which He has translated and explained in seven non-contradictory Divine meanings..

Other commentaries by various teachers and followers alike of, Shri Nimbarkacharya, Shri Shankaracharya, other Goswami progeny, Shri Ramanujacharya as well as many other modern thinkers.

This text simplifies the 574 verses as spoken by God Krushna in his unsurmountable eternal classic, The Gita.


Author's Location: Baroda, India
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