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jagdish
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PostPosted: Wed Sep 09, 2009 11:22 am    Post subject: Reply with quote

Jai Shri Krishna

enjoying your postings Artiji, and we look forward for more of the same.

Vasantji, it would be nice t know more about all the 63 swaroops too and who did the seva initially and where do they reside now.
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PostPosted: Wed Sep 09, 2009 7:24 pm    Post subject: Reply with quote

Jai Shri Krishna,

Even I would like to more about it. So if anyone has an email of Goswami Manmathrai then one can check with him and post it here.
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PostPosted: Thu Sep 10, 2009 7:44 am    Post subject: Reply with quote

jai shri krishna

why this nine NIDHI swaroop are Mukhya sevya Swaroop???????????
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PostPosted: Sun Sep 13, 2009 6:40 am    Post subject: Reply with quote

Jai Shri Krishna,

Once Shri Naradji asked Shri Thakurji that why you give away mukti easily but you do not give Bhakti?

We all saints request all to do bhakti and there are so many disturbances due to your maya in kal-jug why the distractions? Why people cannot do bhakti with concentration so they may achieve you ?

How can they get BHAKTI?

Please answer what Shri Thakurji replied.
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PostPosted: Mon Sep 14, 2009 4:38 am    Post subject: Reply with quote

Jai shri krishna

As per my little learning, there are 9 ways to achieve bhakti in maryadamarg....this is called as NAVADHA BHAKTI
But in Pushtimarg our main motto is "Krishna seva sada karya" as said by shri Mahaprabhuji and smaran the bagwatnaam as astakshar mantra. This is the way to get the love of god which is called "BHAKTI"
so i think the unconditional love to god is the only way to get bhakti.
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PostPosted: Mon Sep 14, 2009 6:18 am    Post subject: Reply with quote

jai jai shrigokulesh

Aartiji, for ur question regarding nidhi swaroop, first we should try to refer the granth Pushtimargiya Peethadhish, published by Goswamey ShriShyam Manoharji (kishangarh, Parle).

There is no fix number for any of the pushti swaroop to be either 8, 9, 10, or 63 etc. Because ShriMahaprabhuji had not bounded the Leela of ShriPrabhu. ShriPrabhu's leela is endless. And moreover ShriMahaprabhuji had given orders in ChatuSloki Granth of Shodash granth that Sarvada Sarva Bhaven Bhajaniyo Vrajadhipa......

And this Vrajadhipa has done endless leelas in Shrimad Gokul during the Baal-Leela.....So if something like a tag of making few swaroops as Nidhi, one must be sure that what we are trying to say. Be sure that What ever we discuss should be up to the mark of ShriMahaprabhuji, ShriGopinathji, ShriGusaiji, ShriSaptacharyas, And Parvati Aacharyas who has showed the path of pushti by means of their Vaani in the form of Granths. So Please do not come to any conclusions. And be keen to get right thing.

When we consider the swaroops been distributed by ShriGusaiji bava shri to Aapshri's own 7 Aatmajs, then that might be in numbers of either 8, 9, 10, etc. But they are not the only Nidhi's. First of all, one must be clear that What a Nidhi Swaroop is? Then the further discussion can go ahead.
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PostPosted: Tue Sep 15, 2009 3:06 am    Post subject: Reply with quote

jai jai shri gokulesh

Thanks gopalji to giving your valuble inputs.
From where we can get this granth Pushtimargiya Peethadhish, published by Goswamey ShriShyam Manoharji (kishangarh, Parle) for purchase or reading.....as i am in delhi.

I think it will be really great to all the vaishnavas if you elaborate more on NIDHI SWAROOP.
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PostPosted: Tue Sep 15, 2009 5:43 am    Post subject: Reply with quote

Jai jai shri gokulesh,

I fully agree wid what Gopalbhai said.

Nidhi means nij dhan.Your most precious wealth. As Shri Aacharyacharan said "I am giving you my sarvasva". So the swaroop whom Shri Aacharyacharan has done Pusht for Bhagwat seva for Vaishnavs or for Nij seva are called Shri Aacharyacharan's Nidhi. Same Shri Prabhucharan did swaroop Pusht for Bhagwat seva for the Vaishnav or for His own Vanshaj that is Shri Gusainji's Nidhi.

Nidhi is your own Bhagwat Seva in your Own house.So if at Present any Vallabh Vanshaj do swaroop pusht for bhagwat seva you can say that is Guru's Nidhi which is now my Sarvaswa Nidhi.

The meaning of Swaroop:

The word Swaroop is made of Swa + roop, Swa means own and roop means form. So in this case the Swa means divine self and roop means divine form. Only a Supreme deity can create a divine Swaroop of Himself without losing that original element of original Swaroop.

In Shastra God is said to have 4 categories of divine swaroop. The scripture describes these 4 categories as 1)Swaroopatmak 2)Bhavatmak 3)Rasatmak 4) Kalatmak which u had wonderfully described Artiji.
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PostPosted: Thu Sep 17, 2009 11:00 am    Post subject: Reply with quote

jai jai shri gokulesh

Thanks Unnatiji........explained very well.
How can i get the books written/published by Goswami Shyammanoharji (mumbai) and Ramesh bhai parikh????????/

can we discuss more on NIDHI SWAROOP?????????
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PostPosted: Fri Sep 18, 2009 12:21 pm    Post subject: Reply with quote

Jai Jai ShriGokulesh!

Well Said Unnatiji regarding the NIdhi Word. And its very much necesary for each of us to understand what Nidhi is.

And Aartiji regarding the pustaks published by Goswami ShriShyam Manoharji u can find from Mumbai, kandivalli west at Thathai Bhatia Hall 3rd floor. on S.V. road.
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PostPosted: Fri Sep 18, 2009 12:25 pm    Post subject: Reply with quote

Jai Jai ShriGokulesh,

Now in previous posts we had taken the aim of Vaartas, i.e. from 84 Vaishnavas of ShriMahaprabhuji it is been said that 63 swaroops had been given by shriMahaprabhuji to sevak-vaishnavas for doing seva at their own house.

Now What are Vaartas? We should understand this too. And Why only 84 vaartas of Vaishnavas of ShriMahaprabhuji. 252 Vaishnavas of ShriGusaiji Prabhucharan? We should also make a thought -- deep thought regarding this topic too......

What the word Vaarta is? And what it wanted to imply?
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PostPosted: Fri Sep 18, 2009 1:04 pm    Post subject: Reply with quote

Jai Jai ShriGokulesh,

Aartiji, u had also asked regarding the Navadha Bhakti. We all are aware regarding this navadha Bhakti.

These are the steps to reach our Pushtimargiya PremLakshana Bhakti. So first sharana, Kirtana, till Aatmanivednaa, is Navadha Bhakti and then When a jeev reaches the stage of Aatmanivedana, means Sarvasva Samarpana, what ever is of our's is all of our ShriPrabhu, so we should do Nivedan-offer all things first to Prabhu is Aatmanivedana. And when we reach this stage slowly and gradually we then get affection, to love towards ShriPrabhu where the Lakshan-characteristics is only Love towards shriPrabhu....

Also What you said is 100% right that ShriMahaprabhuji had given us orders of ShriKrishna Seva always, and also the bhagwan naam of Astakshar mantra. But to understand our daasatva, one must also understand the steps of this Navadha Bhakti. Prahaladji has mentioned in Shrimad Bhagwad's 7th canto regarding the Navadha Bhakti.

Navdha Bhakti consists of the following nine types of Bhakti:

1. Shravanm Bhakti
A devotee listens to the divine names and qualities of Shree Krishna.

2. Kirtnam Bhakti
A devotee sings bhajans-kirtans about the names, deeds and other divine qualities of Shree Krishna.

3. Smarnam Bhakti
A devotee constantly remembers and meditates on the names and lilas of Shree Krishna.

4. Paad-Sevan Bhakti
A devotee does seva of Shree Krishna’s divine feet.

5. Archnam Bhakti
A devotee performs seva of an idol of Shree Krishna.

6. Vandnam Bhakti
A devotee prostrate before Shree Krishna.

7. Dassyam Bhakti
A devotee becomes a volunteer servant in the service of Shree Krishna and dedicates all his actions to Him.

8. Sakhaym Bhakti
A devotee worships Shree Krishna in the form of a friend and cultivates his friendship.

9. Atma-Nivedan Bhakti
A devotee dedicates all his body and material possessions to Shree Krishna.


Also Shabri wanted to learn more from Sri Ram about the path of Bhakti (Devotion) So here's the Navadha Bhakti....

Sri Ram explained:

1) Pratham Bhagati Santan kar sangaa

Which means: The first step to devotion (Bhakti) is to keep company of the Saintly

2) Doosri rati mam kathaa prasangaa

Which means: The second step is to enjoy listening to discourses pertaining to the Lord.

3) Guru pankaj seva, teesri bhakti amaan

Which means: The third step, is to believe, humbly in Guru/God.

4) Chouthi Bhagati mam gun gaan, karai kapat tajee gaan

Which means: The fourth step is earnestly (without hypocrisy) sing the praises of the Lord.

5) Mantra jaap mam dridh Visvaasaa, Pancham, bhajan jo Ved Prakaasaa

Which means: Chant the Vedic Mantras with immense faith.

6) Chattha dasa seela birati bahu karmaa, nirat nirantara sajjan dharma

Which means: The sixth step is not to react in adverse circumstances, yet act, perform ones karma, like the great ones do.

7) Saatvam sam mohi main jag dekhaa, motey sant adhik kar lekhaa

Which means: The seventh step is to perceive the world as God Himself.

And believe the saintly to be greater than the Lord.

Cool Aathvam jathaa laabh santoshaa, sapneu nahin, dekhai par doshaa

Which means: The eighth, is a state (which one arrives at when one travels the first seven steps) where there is no desire left, but the gift of perfect peace. (In this state) one does not see fault in others, even in a dream.

9) Navam saral sab san chhal heena, mam bharos heenya harash na deenaa

Which means: In this state one has full faith in the Lord, becomes (child-like) simple with no hypocrisy. In this state, he does not fly high or sink low (but becomes equanimous).

Sri Ram adds that Shabri’s Bhakti is perfectly complete.

Yet if anyone were to have taken even one step towards devotion, out of all nine, he/she would be very dear to the Lord.
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PostPosted: Fri Sep 18, 2009 1:13 pm    Post subject: This is been taken from one of pushtimargiya website Reply with quote

Jai Jai ShriGokulesh

ShriAcharyaji showed the inclusion of Navadha Bhakti in Tanu-Vittaja Seva in his 'Bhaktivardhini' verse treatise. Here this Navadha Bhakti is not considered independent ritual worship but is accepted as the supporting part of devotional worship. The meaning of Bhakti is, All exceeding unflinching love for the God following the awareness of His greatness.
This divine awareness-cum-affection or devotional rituals with love and affection, is the true definition of the devotion for God. We can also describe this devotion in the language of 'Ras-shastra' as Shri Vrajadhip (Shri Krshna), in our house in the form of an idol is to be treated as 'Aalamban Vibhav' around which all other sentiments (Bhav) rotates. Affection in the heart drives other acts of mind-body-speech for devotional worship.
This outside devotional behavior in the form of mind-speech-body is called 'Anubhav'. Decoration of our Lord with ornaments & dresses, singing Kirtans describing Vraj act (Vraj Leela) etc are called 'Uddipanbhav' It facilitates our Lord in the form of an idol to become our 'Alamban'. In other words, our love affection or sentiments resided in our heart towards our Lord are manifested outside in the form of an idol (Alamban-vibhav).
To emulate a sentiment of Vraj devotee like a parental affection (Vatslya bhav), Srngar bhav, Sakhya bhav ( a freindship), etc. in our Krshna-worship, is called 'Sanchari-bhav' (a temporary sentiment). 'Sthayi-bhav (a permanent sentiment) is derived from all these above sentiments putting together i.e Vi-bhav(Aalamban-vibhav & Uddipan-vibhav), anu-bhav and sanchari-bhav.
Sthayi-bhav (a permanent sentiment) is a love affection towards our Lord due to relationship of Soul & Super-soul (Aatmaa & Paramatmaa) between a devotee and a Bhagavan.

In order to enable a devotee to experience all these above sentiments, a devotional scriptures show a way of performing nine fold devotional rites (a Navadha Bhakti). Thus with the help of this nine fold devotional rites, an individual soul of a devotee is getting associated with divine company (Bhagawatsang) along with his body-mind-speech and ultimately units with Supreme power (A Bhagawan).

This nine fold devotional rites is quoted in Shri Bhagavatji's 7th canto by ShriPrahladji as follows:

"Shravanam Kirtnanam Vishnoh Smaranam Padsavanam Archanam Vandanam Dasyam Sakhyam Aatmanivedanam"

Shri Acharayaji also explains it in 'Nibandh' as "Vishishta roopam vedaarthah phalam prem cha saadhanam tatsadhanam navadha bhaktihi" and "Bahyaabhyantarbheden roope bhed dyam matam naamnichaikam tatastredha bhaktimargo nirupitaha"

The manifestation of God is an ultimate goal. The tool for his appearance is love/affection andagain tool for developing love is a nine devotional rites. Broadly speaking there are threefold exercises connected with speech, mind and body of devotee.
Sravana = listening,
Kirtan = recitation,
Smarana = recollection ---- are the threefold exercise respectively connected with body speech and mind of beginner of devotion.
Padasevan = Service,
Archana = offerings flowers, tulsi leaf, ornaments, cloths, perfumes, foods etc.
Vandana = showing reverence ____ are the three devotional rites respectively connected with body speech and mind of little advanced stage.
Daasya = humbleness, Sakhya = friendship and lastly
Aatmanivedan = self dedication, which is already mentioned before as initiation but here as daily reviving of that sentiment, are the three rites respectively connected with body speech and mind of more advanced devotee.

Shri Acharyaji states in 'Nibandh' "Roop Naam Vibheden Jagat Kri dati Yo Yatah" " He (God) who sports in the world as form and name ". Thus as a part of 'Namrati' of God, Sravan-Kirtan-Smaran of divine sports are practiced, and as part of 'Rooprati' of God Padsevan-Archana-Vandan as an outer limbs activities and Dasya-Sakhya-Aatmanivedan as an inner mental activities are performed, within the divine act of Krshna-worship.

This way Shri Acharyaji has segregated Nine fold devotional rites in to three sections as; in 'Bhagavat-deity, an outer and inner, two sections and in 'Bhagavat-naam one section. Thus this daily repetition of nine fold devotional practice has its theoretical importance in service of ShriKrshna.

A Description of performing this nine fold devotional rites in Krshna-worship is explained in the book called 'Sevakaumudi' written by Shri BalKrshna Bhatt, a renowned scholar of Pushti Sampradaya. A short explanation of it runs as follows:

1. Sravan (Listening): To listen divine acts and names of a Lord Shri Krshna from Shri Bhagawat, Shri Subodhinis etc. while not engaged in Krishan-worship (Seva).

2. Kirtan (Recitation): To sing poems sung and created by a true devotees of Shri Acharchayaji & Shri Prabhucharan, to chant verses related to Seva during a period of Krshna-worship and to read/recite Shri Bhagawat & other related verses praising God and its sport while not engaged in Krshna-worship.

3. Smaran (Recollection): To hymn Saran-mantra, Samarpan-mantra and other names of Lord Shri Krshna repeatedly.

4. Padsevana ( Service): To clean the place of Krshna-worship, wash His dresses, utensils, paintings, making His ornaments, preparing flower necklace, food etc. likewise all acts, right from 'Mangala' to 'Shayan' .

5. Archana (Offerings): Offering 'Panchamrita-snaanam' on birth ceremony of Lord, 'Adhivasan', 'Sankalp', 'Dhoopdeep', 'Devothhapan', Aarti, Sankhodak etc are falling under a category of Archana bhakti. All these are performed as a part of a devotional worship and not independently.

6. Vandan ( Showing reverence): Offering respect to Lord with humbleness, dandavat, pranam.

7. Dasya ( Humbleness): Devotional mood of a devotee is expressed by taking only the offered food/cloth etc. putting 'Tilak' & 'Mudra' etc. on the head & body keeping an ultimate faith in Lord Shri Krshna.

8. Sakhya ( Friendliness): To offer various best available things in favour of Krshna-worship without any outside compulsion (from outside world or Divine Scriptures). To offer dresses, ornaments, music, eatables etc. according to six seasons of a year and also to offer the material which is described the best in an outside world, divine scriptures, and also a very much attractive to oneself.

9. Aatmanivedan ( Self-dedication): The entire universe is created by an Ultimate power, Lord Shri Krshna for his divine play. But, because of an ignorance which is a also a power of God, a person tries to establish his fake ego in various acts and also his ownership on worldly matters. Aatmanivedan means to set aside this reverse attitude, to make it clear in the mind that this worldly matters are of God, are played by God, and are played for God, and to dedicate all these in His service by intimating Him accordingly.

This is the declaration which is done in front of our Lord Shri Krshna at the time of an initiation 'Brahmsabandhdiksha'. Accordingly when a person is actually offering everything to Lord in his house during a devotional worship, then it is called 'Samarpan'. One should always revive this sentiment of Self dedication by offering Tulsi leaf symbolically in Lord's feet daily. Normally this is done after Sringar darshan but before 'Rajbhog' (an offering of food).

A Pushti-devotee is required to maintain his entire life style by taking/using only those items which are offered to Lord (Samarpit). That is why Shri Acharyaji states in his 'Sidhaantrahasya' that
"Nivedibhih samarpaiva sarvam kuryaditi sthitih, na matam devadevasya samibhuktasamrpanam. Tasmadadau sarvakarye sarvavastusamarpanam "

means " ( The meaning is given earlier).

Lord Shri Krshna also guided us in Gita

" Yatkaroshi Yatashnashi Yajjuhoshi dadasi yat,
yattapsyasi Kointeya tatkurushva madarpanam"

means "Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to sacred fire, whatever you bestow as a gift; whatever you do by way of penance, offer it all to Me(Lord Shri Krshna).

'' Shri Bhagawat also narrates the same thing as

" Kayen Vacha mansaa Indriyai vaa,
budhyaatmanaa vaa anusrut svabhaawat,
karoti yattatsakalam parasmai,
Narayaneti samarpayet".

As per our natural sentiment whatever is done by body like eating sleeping etc. and also as per the religious need whatever is done by body like Sandhyavandan etc., all to be performed for the pleasure of Lord Shri Narayan. In other words, all acts governed by one's attitude and as per religion requirement are to be performed for Lord Shri Krshna only and not for one's greed.

From the end of night to the bedtime of next night, purpose of all deeds should be such that they are to be utilised for Krshna-worship only and not for worldly pleasures. Thus one should always keep in one's mind that every thing to be done, should be related either directly or indirectly with Krshna-worship, else one should give up that which is not any way related with Krshna-worship.

This aspect is clearly explained by Shri Acharayaji in 'Nirodhlakshan' as

"Samsaravesadustanamindriyanam hitaya vai,
krsnasya sarvavastuni bhumna isasya yojayet"

means " For the benefit of the sense-faculties, which have become jaded by their involvement in Samsara, the devotee should offer to and therefore connect with Krshna, the All-pervading and the Controller, all his possessions".

" Harimurthi sada dhyeya sankalpadapi tatra hi,
darshanam sparsanam spastam tatha krigati sada,
sravanam kirtanam spatstam putre krsnapriye ratih, payormalamsatyagena sesbhavam tanau nayet,
yasya va bhagavatkaryam yada spastam na drsyate,
tada vinigrahastasya kartavaya iti nischaya."

Meaning: The devotee should mediate constantly on his image of Hari, for because of his mental conviction that this image is non-different from the Lord, he sees Hari clearly, touches him really, and likewise, the actions of his hands and movements of his feet are constantly for Hari. The devotee hears of him clearly, sings purely of him, and uses his sexual power to give birth to a son dear to Krshna. By the anus' discharging of his waste, and so forth, let him make his body an instrument of service. If it is perceived that any of the sense-faculties is not clearly subordinated to the service of the Blessed Lord, it is certain that we must bring that faculty firmly under control.

When a devotee performs all acts worldly or religious with an attitude that all these may reach to my Lord Shri Krshna for his pleasure only, then these acts will be transformed as Bhgawat-dharma and not as any ordinary worldly or religious deed. This is also well explained by Shri Acharyaji in 'Nirodhlakshan' as

"natah parataro mantro natah paratarah stavah,
natah paratara vidya tirtham natah parataram".

There is no sacred utterance greater than this, no hymn that is greater , no knowledge is higher, no holy place more sacred than this perfect constraint in Krshna".

This devotional sentiment with total dedication will make a perfect constraint in Shri Krshna. But this will be possible only when a pushti-devotee offers worship to his Lord Shri Krshna in his own house with his body, own money and devoted family members. This is never possible in so called Public Pushti Temple at any cost. But due to pressure of modern busy life, and the institutional mode of devotion has become so much fashionable that in the public temples of this sect, a majority of the devotees never bother for listening what is being sung as part of worship.

The salaried singers on the job of singing devotional poems do not adhere to practice any other eight rites except reciting those poems. The public, who comes to have 'darshan' i.e. glimpse of the Deity being worshipped, is not even allowed to touch the feet of that deity. So question of making any follower or even a regular visitor, eligible for 'Padasevana' is never anticipated!

And the salaried staff, many a time not even believing in this particular tradition of devotion, is kept simply to look after the service of Deity. That staff being not interested in any kind of devotional/spiritual development, goes for strike and lockout for increment in salary. The modern labour law covers the temples under the Industrial Act and allow the employees to form a union of temple servants.

Apparently practitioners of nine fold devotional rites are, if not extinct species in pushtimarg day by day they are becoming rare species indeed!.

II TOP II

Smriti-Sutrokta Varnaasramadharma Sauchachara in Krshna-worship:

Is it compulsory to observe rule of Sauchachar (Apras) while doing Krshna-worship? If one can not follow rules of it, then whether is he allowed to perform Krshna-seva? etc. These are questions normally aroused in the minds of people. Due to lack of proper explanations, many people deprive of Krshna-seva and they think that if they can not perform this Sauchachar properly then they are not allowed to do Krshna-seva in their house.

Shri Acharayaji clarifies all these doubts in his granthas as follows:

" The obligatory duties prescribed, in Smritis and Sutras, for the respective Varnas and Asramas should be observed as far as possible. These duties should not be ignored if one is capable to perform them. Even scriptural injunction make this duty obligatory, only if, one is capable to observe them. So far as one has strong convictions of what Varna or Asrama one's body belongs to, one must not be negligent of the obligation pertaining to that particular varna and Asram.

But if such conviction is shaken and this soul becomes aware of its own nature, that it neither belongs to any Varna nor to any Asram, with such awareness only devotional service of God becomes paramount duty of that particular soul."

Thus basically there are two types of duties. One is related to one's body and another one pertains to one's soul. Duty relating to varna and asramas, sauchachara etc. pertain to body while Krshna-worship is a duty related to one's soul.

Here Shri Acharyaji himself has clarified all the confusion about the priority between the physical duty pertaining to Varnaasram and the spiritual duty of the devotional service to the Lord, when he speaks of how the ageold crumbling system of Varnaasram has become an utter flop in present age.

Therefore devotion of God is only our recourse left. In spite of this confession, Shri Acharyaji advises his followers not to make any hypocrisy in this matter of either blindly observing or blindly breaking all the rules of Varnaasram. This is very delicate situation where no collective decision can ever be taken.

Each individual has to introspect his own capacity and circumstances for deciding as to what is practically possible for him to observe and what guide line of Varnaasram duty is not possible for him to observe.
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gopal
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PostPosted: Fri Sep 18, 2009 1:18 pm    Post subject: Reply with quote

Jai Jai ShriGokulesh,

In pushtibhaktimarg, Bhagwat Seva is the only saadhan (element) and the phal (fruit) itself to get seva. In pushtimarg the navadhabhakti (nine types of bhakti) is included as follows:::---

1.) Shravan Bhakti[\b]:- In anosar(after time of seva), during seva, the adhyayan (readings) of BhagwadShastras like ShrimadBhagwat, Gitaji, Swamargiya granths like 84,252 & 78 bhagvadiya's vaarta, shikshapatra, etc. To do shravan (listening)- manan(remembering) these granths is the shravan bhaktiprakaar in pushtimarg.

2.) Kirtan Bhakti:- During in seva to do kirtans, according to the darshana samay, and during anosar do different dhol - pad, stotra paath, etc is related to the Kirtan Bhakti.

3.) Smaran Bhakti:- During anosar of seva, doing smaran (remembering)diffeent leelas, doing pads of viraah-taap-aashray, mantra jaap(astakshar mantra, panchakshar mantra) etc r smaran bhakti.

4.) PaadSevan Bhakti : - From mangala to sen paryant seva of ShriThakurji, outside seva like washing vastra of shrithakurji, to wash patras (vessels) etc includes in the paad sevan bhakti.

5.) Archan Bhakti :- During utsavs (festivals) doing aadhivasan of jal, panchamrut snaan, sankhodak, etc, with the shastrokt feedings are clalled the archan bhakti.

6.) Vandan Bhakti:- To do vandaan with deenta (politeness) to ShriGurudev, ShriThakurji, doing their Charansparsh, doing satsang dandwat pranam, etc, are vandan bhaktiroop.

.) Dasya Bhakti:- Doing seva of shrithakurji with daas bhaav (servant) for different sevakrams, like bhog, raag, shringaar, etc, to survive for sevaks (daas), with the bhagwat prasadi, stay away from anyashray and always accept the daas bhaavs will merge for Dasya Bhakti.

8.) Sakhya Bhakti:- To keep shrithakuji happy according to the seasonal changes like in winter offering shri..... blanket (gadal-rajai), in summer offering shri.... with chandan, doing fan for coolness, and preparing best samagries (food) only for sukh (happiness) , this is the sakhya (friendly) bhakti.

9.) Aatmanivedan Bhakti :- To allocate our deh(body), house, life, inner concious, heart, money and family, etc in the seva of our own swasevyaswaroop shrithakurji, is called the aatmanivedan bhakti. Means the aatmanivedan (brahmasambandh diksha) is the pledge by taking this diksha orally that with

swatan (by my own body), swavitt(by my own money) and swagruhe(at my own residence --- not haveli or temple),
will perform seva with gopya(unknown to others ) will be implemented to Aatmanivedan Bhakti.

Vachnamruts of ShriChaturthpeethadhishwar Pujyacharan Guruvarya Go. ShriDevkinandanacharyaji (Shrimad Gokul)
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PostPosted: Fri Sep 18, 2009 1:21 pm    Post subject: Reply with quote

Jai Jai ShriGokulesh

With the blessings of Pujya Chaturthkumar Shri Gokuleshprabhucharn. As we listen to the Vani of Shri Mahaprabhuji from Pujya Shree Gurudev to remind us time again and again, the importance of the nine different steps towards the Navdha Bhakti. Because of only his krupa, one will be able to achieve the Prem Lakshna Bhakti in Shri Krishna Seva. Our main goal should be to stay near the lotus feet of Pujya Shri Dadaji(Shri Chaturthkumar ShriGokulnathji). We always wish to have the mahabhagya of living in the Shrimad Gokul Dham. (Bhaiya, Gokul Kab Chaloge ! !)

We have been advised by Pujya charan to study the sahitya of Bhakta Kavi Shri Dayarambhai and here is the 50th Chandravara from Bhakti Poshan.

Nirake Netra Nandlal ne, Shruti Katha, Ne Rate Mukh Naam; Nashika Soonghe Premshoo, Prasadi Tulasi Pushpa daam; Daam Dhraan Kare, Kar Hari Seva, Doode Charan Prabhu Darshan Leva; Mane Dhyan Natwar-Chabi Shyam, Sarvange Kare Prabhu Ne Dandpranam

With my limited knowledge, I have come across the meaning of Shri Vitthal as someone who provides the light (gyan) to the darkness (life) of ignorant (agyani jeevs). It is our humble request to Pujya Shri Vitthalbawshree for continued marg darshan. We are using this novel approach in order to achieve (partially only) the four steps of the SHRAVAN, KIRTAN, SMARAN AND SEVAN. Without any geographic boundaries and time differences, we have come closer to each other.

There is something unique about our CHATURTH GHAR and that is the ANANYATA (Full Faith) in the charan kamal of ShriChaturthkumar ShriGokulnathji. That is why someone has said that the word “ANANYATA” and “SEVAK JAN OF THE CHATURTH PEETH” – they are both similar words (samanarthi sabdo ja che). We all must be proud of being the sevakjan of the Chaturth Peeth of Shrimad Gokul and to be part of the strongest pillar of the Pushtimarg.

During the past year and as I am writing this down, accept my apologies for errors committed without any intensions. Please correct me immediately if I have done something wrong. For any wrongdoing, no one is responsible but myself. As we know that we are not able to move a step forward without Pujya Dadaji's (ShriChaturthkumar ShriGokulesh Prabhu-ShriGokulnathji) intension.


Aaja no lahvo ligye re, kaal kone dithi che . . .
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