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VxPoem ID: 3573
Posted: April 17th. 2004 6:05:24 AM
Principles - siddhantha muktavali - in sanskrit
by the doc
Age Group: Adult
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) .
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) .
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) .
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 Aadibhoutika and Akshar Brahma is the Self as the Adhyatmika and which can bestow the same blessings to its seekers as the Adhyatmika pious river Ganga.
7) to 11.5)
At such a place, where the holy river Ganga flows with its two forms as described, the deity residing therein can be known by devotion, especially in the flowing form, as the Goddess Ganga by the one who knows the non-distinctness between the two, and not by all the general populace. Through the Goddess’s inspiration, all the holy religious acts as mentioned in the Vedas like prayers, bath etc are performed in her waters. According to the all-beneficial results mentioned of performing such acts in the scriptures, and by the presence of pious and holy people, the waters of the Ganga River and its banks are definitely greater than others.
The world is similar to the flowing, evident and seen waters of the Ganga. The Akshar Brahma or the Self is like the holy, pilgrimage, pious place of the Ganga. Like the Goddess Ganga Herself, is the ever-joyous God Krushna.
All these are Aadhiboutika (Material) , Adhyatmika (spiritual) and the Aadhidaivik (divine) forms. As will be further elucidated, the non-distinctness of all the three is described briefly here.
The world has been considered to be following the three main attributes (Saatvik, Rajasika and Tamasika) as mentioned in the scriptures. Hence, the presiding deities of each attribute, Gods Brahma, Vishnu and Shiva have been mentioned as Gods who are prayed to in the various Puranas. In reality, there is only one God who is the supreme overlord. In this manner, God Hari is considered as Aadhidaivik in the Akshar Brahma.
In this world, accounting to the desires and actions of the devotee, God Brahma-Vishnu-Shiva give the attainment and pleasures of their own worlds – Brahmaloka, Vishnuloka and Shivaloka to them respectively.
It cannot be attained by any other means or without the consent of these Gods. For the devotees of God Krushna, He alone remains as the source, means, ends and results, as the perennial and non-hindered obstacle-free form of joy. Out of intense love, God is realized as the Self who gives the beneficial results of pious acts. God Krushna remains the supreme overlord. Thus, by such ‘All is God’ [Tattvam-asi] sentences as mentioned in the Vedas, and understanding it totally one must center one’s being with Lord Krushna.
12 to 16.5
Now, the Jeeva, an individual with the soul/self is described. In the scriptures, this Jeeva is mentioned as a small, microscopic, conscious part of God. Hence in this Jeeva, the small part of God, deluded knowledge in the mind makes it get attached to different problematic aspects of the world.
Just like by pointing a sieve towards the sky, one feels that there are multiple, small different pieces of the sky, similarly due to deluded knowledge in the Jeeva, it experiences all miserable attributes like purposelessness, despicability, lowliness and sorrow and not any of the divine attributes, by misguided consideration of itself as distinct from the supreme Self.
Like the pious devotee staying on the banks of the river Ganga sees the Goddess in her flowing waters, similarly on removal or on destruction of such baseless, false, deluding knowledge of the Self, the world and the Self are perceived and experienced as the non-distinct Akshar Brahma; the knowledgeable devotee sees God Krushna in his own self by devotion.
A man who becomes devout with other general and worldly intentions begets sorrow and strife due to his inability to perceive God Krushna like the devotee of the Goddess Ganga who is not near her banks and is sorrowful due to the lack of her pious and awe-inspiring flowing waters or her divine vision.
Hence, an individual who has become renounced from all aspects of and the world itself, that devout, following the Pushti Maarg of God Krushna as revealed by the Gurus – the Gopijanas of Vraj, must revel in the Leelas and their contemplation constantly.
A man who prays out of menial intentions to God Krushna begets nothing but strife. …In such a state, he renounces the entire world and yet continues to pray, all his attachments of and about the world are destroyed eventually.
17 to 19
If one does not have the knowledge about one’s self and about God, then the devotee of Pushti Maarg, conscientiously learning from the Shreemad Bhaagwata Maha Purana must stay at a place where prayers and religious festivals are celebrated religiously and regularly.
The devotee following the Maryaada Maarg must stay on the banks of the Ganga continuously learning from the Shreemad Bhagvat Maha Purana.
In the Pushti-maarg, only God’s infinite Grace is the over-ruling factor. Hence, one should stay howsoever and wheresoever God wishes one to stay, knowing that it is the part of grace itself.
Both the devout and the knowledge seeking devotees of the Maryaada Marg, if belong to the Pushti-maarg will already have received the method and knowledge of the Sewa, and wherein the Manasi as mentioned earlier will be experienced. If they belong in the Maryaada Marg they will experience the Sayujya type of emancipation of merging with the oneness of God.
Hence, the path of devotion, either way leads to the attainment of God and hence is better then the path of knowledge and is exemplified using the example of the river Ganga.
20 & 21
A man, though staying on the banks of the Ganga, if debased and without devotion, then due to his own bad actions, falls into the snares of hypocrisy and loneliness and goes further down on the path of God attainment.
Similarly though one stays near God if one is without devotion, one falls low due to one’s own bad actions.
Everything is futile without devotion. These secret principles of my doctrines are thus revealed in the scriptures. Knowing these, an individual becomes free from all doubts.
Thus ends the Siddhantha Muktavali as said by Shri Vallabhacharyaji.
Author's Notes: additional information about this sacred scripture...
shri vallabh vitthal grantha publication / prakashan trust,
Vadodara - Gujarat, India
[a] GOSWAMI HRI CHANDRAGOPALJI MAHARAJSHRI
B 41/1 SRINAGAR SOCIETY
BEHIND DINESH MILL
TEL.: 0265 2326897
[b] JITENDRA MAGANLAL VAJIR
C/O SHYAM SUNDAR DRESSES
154 MALAD SHOPPING CENTRE
S.V. ROAD, MALAD [WEST]
MUMBAI 400 062
TEL. 022 28065775
[C] SHRI NAVNEETPRIYA SHASTRIJI,
NADIAD, TEL.: 0268 2550908
Author's Location: Baroda, India
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