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 Page: Profile: Poetry   Total Views: 16,328,366  

Poem Specs

VxPoem ID: 3569


Posted: April 17th. 2004 5:57:37 AM

Views: 2115

want grace or the herds or doctrines?

by the doc

Age Group: Adult

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.

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) .

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.

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.

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.

“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.

Author's Location: Baroda, India
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