Krishna Seva

[Sital]

Jai Shree Krishna,

This is great thankyou, please do carry and dont worry about the long posting as we all enjoy reading them.

JSK
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Madhurkomalkant padavali namami
Sital

[Pushtidas]

Jai Shree Krishna

This granth is not for the "Bal" (child) who cradels in the lap of his mother, this is for child who is educated in the pushtimarg but not grasped the way it should have been. So still Bal in this area. This is a granth for the children who unknowingly exudes in material Moksha fal, to throw light on pushti fal is Balbodh.

It is not only "Bodh" but it is Prabodh (Jagruti, awakening). That is why Shree Vallabh wrote:

[unnati]

Jai jai shri gokulesh

Pushtidasji, very beautiful posting and very much informative. Please continue the same.
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Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[Pushtidas]

Jai Shree Krishna

Thank you Unnatji. Tomorrow I will do further posting on this subject. Please bear with me.
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Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna

Before we move on to understand the second stanza, let's look at the subject on Moksha which has been discussed in this Granth.

In Balbodh Shree Mahaprabhuji has given His opinion on various Rushimunis thinking on Moksha. Aapshree discusses four swaroop of moksha or rather describes it in four ways.

1. Moksha Sankhiya Shastra (The Arithmetic of Moksha). In this section one has to be humble towards his knowledge-his life and his duty in religious life. When one understands this, that understanding is known as Moksha in its infant stage. The infant stage is accountable and is measurable in terms of how much humble entity is being acknowledged for salvation in religious life, and this measure is known as Ganit or Sankhiya Shastra.

2. Moksha Yog Shastra (The Habits and disciplines Moksha). This Moksha is where in religious life how much one does "Yam-niyam-asan-pranayam" that is how ones uses discipline in prayers, and how persistent is the timing, sitting in yoga position (Samadhi avastha) and the regulation in bowing with humble gesture. This system of discipline is known as Yogshastra. How much one is ready to take system and by-laws of the religion and is able to follow it with disciplined regulation, this is known as Yog and the end result is moksha.

3. Parto Moksha (Pashupatra saivatantra moksha) According to this moksha, one gets this moksha with the grace depicted by Lord Shiva. One has to be innocent, with Brahma and its full virtues that acknowledge the Shiva style leela. And this way Brahma Shiva leela can bestow this moksha. But this moksha does not entail anand moksha, that is to say that Shiva enjoys anand moksha so he will not bestow this moksha. He only bestows Bhog (material life requirements and its uses but might not entail satisfaction as it does not result into happiness) instead of anand. Although, sometimes Shivji does appeared to give happiness (anand) but it is a rare case. This anand is sometimes bestowed on His ardent follower who has accepted the total surrender and has accepted Varnashram dharma and practices it word by word.

4. Panchrantra Vaishnavtantra Moksha. This moksha is bestowed by doing Sadhan seva of Shree Vishnu Bhagwan. Vishnu normally gives Moksha and in very rare cases Bhog is bestowed when one has accepted complete and total surrender. In this moksha all domestic and material happiness is bestowed and then takes one to Parto Moksha with Panchrantra takes Pushti jagruti (awakening).

After discussing the various Moksha sections and how it is can be achieved, Shree Mahaprabhuji is preparing the Balak of Pushtimarg and advises vaishnavs not to wonder in mines of Moksha. In this Granth, He shows the way to be in a position to go beyond the Moksha. Narandas did not do swaroop seva and never had vachnamrut on Sidhant (system) of Pushtimarg, but instead received Hastakshar seva and Balbodh, the Granth which describes all sidhant system which is the foundation of this Marg. This way Shree Mahaprabhuji opens up the Granth and Pushti Sidhant and thus makes Balbodh Granth a valuable book for fresher in Pushtimarg.
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Dasa nu das
Pushtidas

[Sunita Punjabi]

Jai Shri Krishna,

Pushtidasji, I am really enjoying this so please continue.

I know for sure we should go much beyond Moksha in pushtimarg which I know you will be explaining it in your style.

Thanks for sharing this with us all.
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Sunita Punjabi

Mero to Aadhar Shri Vallabh ke Charnarvind
Mere gale ko haar Shri Vallabh ke Charnarvind
Mero to shinghar Shri Vithal ke Charnarvind
Ga-o Varamvar Shri Vallabh ke Charnarvind Shri Vithal ke Charnarvind --------!!!!!!!

[unnati]

Jai jai shri gokulesh

Really, Pustidasji we are enjoying a lot.
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Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[Inaxi]

Jai Shree Krishna

Yes Unnathi, I am also enjoying it. All these subjects are thoroughly discussed. Like the details and the ease of understanding in the postings. Well Pushtidasji, add some more posting, arey Kaha gaye apnka bhartharji..(where is my hubby)? Tibari pechay chup gaye kiya? (Pushtidas are you hiding behind tibari?)
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Jai Shree Krishna
Aham rasam eva labdhiya anandi bhavati |
Inaxi

[Trushna]

inaxiji from the high quality of pushtdasji's postings i doubt your dear hubby is hiding behind satsung tibari but is more likely to be hiding within it!! oh dear sitalji and palnaji all that makhan is has come my way and im learning to butter up too!!
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Yadi Shree Gokuladhisho dhrutah sarvatmana rudhayi, tathi kimparambruhi loukikai vedikai rapi
Jai Shree Krishna

[Pushtidas]

Jai Shree Krishna

Daan Ekadasi is still far away so no makahan will be taken as daan, so pyara vallabhi let thakorji enjoy the makhan and misri.

Makhan , misri could achieve that reward of Moksha by Krishna, and who can understand Krishna's leela?
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Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna

Now the second Stanza:

dharmarthakama moksakhyaschatvaro rtha manisinam
Jivesvaravicharena dvidha te hi vicaritah || 2 ||

Unnatiji has beautifully translated the words by word of the above stanza, and I do not wish to indulge in that charming translation. The above stanza when translated in a proper manner could somewhat be as follows:

Shree Mahaprabhuji in this stanza is talking about four pursuits of human life. These four pursuits have been revealed by many ardent sages, the pursuits are, dharma, wealth, desire and liberation. These teachings has been considered by many religious teachers and as well as God. || 2 ||

Manisinam as revealed earlier means Intellectuals. But Shree Mahaprabhuji is not talking about intellectuals in general, when he wrote Manisinam, He was defining this criterion as the intellectual person who can control his manna (mind) and can intellectually decipher Shastra and its meaning.

Shree Mahaprabhuji also deviates the thinking on "dharmartha-kaam-mokshayah". The vivachan by Shree Gusainji describes the deviation as intellectual deduction of Shastra breakdown on Dharma, Kaam and Moksha..
This meaning is really a continuation on Manisinam, where Shastra knowledge enhances with these three pursuits. These Pursuits in human life, was taken a step further by Mahaprabhuji. Aapshree described these Pursuits to Vedic where Dharma is known as Vidhi (vidhi is index in which rituals are done), Kaam is the nisedh (the action in the rituals of Vedic performance) and the finally Moksha is taken as the Vedic phrases acquired by Manisinam Sages.

This concept is slightly difficult to understand but as we indulge further, I am sure it will become clearer.

Dharma, Kaam, Moksha is according to Manisinam Sages, derived from Vidhi, nisedh, phrases from Veda. Dharma is defined by sages as exterior activities to achieve internal salvation and attain spiritual topmost goal.

Arth is defined as personal assets, wife, children, house and various ways to indulge in lust, enjoyment and pleasure of material world.

Kaam is a pursuit in human life to indulge in all senses (eyes, ears etc.,) to use all indriyo is pursuits of Kaam.

Moksha is described as a pursuit and its goal to remove oneself from material world and attain the spiritual assets and profit which entails sanctuary in spiritual world.

So in short in the second stanza, Shree Vallabh is saying:

The Intellectual Manisinam (Sage) has revealed that there are four pursuits of human life; dharma, wealth, desire and liberation. So Jiva (soul) and God, have
With Veda, both have considered the teachings and have two schools of thoughts.

This will take us smoothly on third stanza. Now it is your turn Unnatiji to post the third stanza and its meaning.
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Dasa nu das
Pushtidas

[unnati]

Jai jai shri gokulesh

Hummmmm........
Here i go with 3rd stanza.........

ALOUKIKAS : NON WORLDLY

TU : YOU

VEDOKTAHA : AS PER THE VEDA

SADHYASADHANA : OBJECT AND MEANS

SANYUTAHA : IN RESPECT OF

LOUKIKA : WORLDLY

RISHIBHIHI : BY SAGES/HERMITS

PROKTA : IT IS SAID

STATHAI : SIMILARLY

ESHVARASHIKSHAYAA: AS THOUGHT BY SHRI THAKOREJI
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Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[Pushtidas]

Jai Jai Shree Gokulesh

Thank you Unnatiji. Please explain your commet "Hmmm..."

Please do let me know if I have made any mistake. Thanks
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Dasa nu das
Pushtidas

[unnati]

Jai jai shri gokulesh

Pushtidasji, I am agyani and learning from the Mahagyani vaishnavs like You, Gopalbhai, Vasantji and so on ........ Your postings are always beautiful so now waiting for you to explain the 3rd stanza...... Please do correct me if i am some where wrong.........

Hummmmm.....
Here in Balbodh i have 1 doubt. As when we discussed Topic "Bhakti" that time you have written that we do Atmanivedan and we have no desire for Moksha/ Mukti in Pushtimarg. Then why did Shri Mahaprabhji has written about Moksha in this Balbodh granth.
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Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[palna]

Jai Shree Krishna,
If i may add i think that one of the reasons Mahaprabuji had written about Moksh is because he is explaining that Moksh is Maryada, and conditional. Unlike Pushti Fal which is unconditional. From my understanding of Balbodh so far there are 4 things people wish to acquire. Dharma, Aarth, Kaam and Moksh. These when looked upon from a purely vedic perspective means that dharma would be Duty in the material sense. Aarth is wealth in a material sense, to be rich in material aspects. Kaam is the material desire, to fulfill your materialistic bodily desires and Moksh is your libertaion which has given you these materialistic things which make you happy. It is less of a spiritual liberation in the sense that it is conditional. There are 2 ways in which to look at these 4 persuits. This is one. The other way it to look at it from a spiritual perspective where Dharma is Bkhakti, Aarth is the wealth you acquire which is Thakorji himself. Kaam is your desire to please Thakorji and your liberation is not Moksh but Pushti Fal. So Mahaprubuji is explaining that Moksh is not what we are after in Pushtimarg. I hope this helps.
Jai Shree Krishna
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Prem Bandhan Ajab Gajab, Brahmaganth sami aa ganth, na tutai na chutai

Palna na Koti Koti Jai Shree Krishna