Page: Profile: Poetry
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VxPoem ID: 3561
Posted: April 17th. 2004 5:39:42 AM
by the doc
Age Group: Adult
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) .
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) .
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.
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.
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) .
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.
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 : Concentration
7. Dhaarana : Meditation
8. Samadhi: Contemplation
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) Vipanyaya – 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 average age considered is 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) .
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 Tadiyatra (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.
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
Thus ends Baal-bodha as said by Shri Vallabhacharyaji
Author's Location: Baroda, India
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