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Krishna Seva
Krishna seva sada kariya(Always serve Lord Krishna)
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Pushtidas
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 Posted: Mon Apr 10, 2006 8:48 am Post subject: |
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Jai Shree Krishna
Thank you Sunita ji and Unnatiji. Some portion of Balbodh does require a much background knowledge of Purans. So when I come across this kind of explanation, I try to just put a little hints and that gives an inclination of what Shree Vallabh really trying to say.
[qoute]Bahudha: In different ways. Here the different ways are of Maya, Mohita budhi. (maya =material attachment 26 types, Mohita= 25 types of material attractions and the Budhi=16 ways of mental agility of brains which triggers material life solace.[/quote]
In Puran also, there are some indexed ways (padhati=Prakriya) to remove Anyatha-roop, the soul which has immersed in material world. The Sankhiya which is the science of arithmetic is the different ways to remove these elements of Maya, Mohita and Bhrasta Budhi. Maya, the material attachments has 26 doors which has to be addressed and closed for material life. So does Mohita and Budhi viz. 25 doors and 16 doors. The Sage, the hermits, and the "Shishta-jano", the prominent thinkers have addressed above doors through which lokik Maha, Mohita and Budhi is penetrated into the Swa swaroop, the real Soul, without any material infusion of Maya, Mohita and Budhi(Bhrasta Budhi).
The above removal of 26,25 and 16 tatva, the element, is someway mentioned in Purans with same number of alokik elements of 26,25 and 16 tatva to replace with. The replacement of these tatva and how to go about is not the way it is depicted in Gautamadiko, the teachings of Gautam Buddha. The understanding of Gautamadiko is not as per Puran, hence, Shree Vallabh discards or does not want to take their understanding of Sankhiya Moksha, the arithmetic of liberation. Sage and Hermits have not commented on this understanding, so this is not even taken into account in Sastra and hence in Balbodh.
The Puran suggests that the above Sankhiya and the 26, 25 and 16 elements when not considered, is then classified as Nirishwar. When we do not except Nirishwar, then Puran depicts another category of same elements of 26,25 and 16 to be considered as Bahiya-Sankhiya. Bahiya Sankhiya is opposite of Nirishwar and is a way to mathematics (Sankhiya Shastra) of liberation on alokik ground. So Bahiya Sankhiya is now classified as Anishwarvadi, that means all the elements accounted as above are Anishwarvadi Sankhiya viz. 26,25 and 16. In the arithmetic that defines various liberation has a figure that sums up the arithmetic of Atma-Darshan-Roop, that is visualisation of one's true soul. So Shree Vallabh said "Falam ekam Bahyataha", only one Falam of liberation is the one which is Bahyataha, that is, the Falam that is Anishwarvadi.
The Nirishwar Sankhiya Falam is not considered as Puran depicts this Falam as road to hell (narka).
So this way Shree Vallabh discusses one liberation of self salvation and then He smoothly in flexes His thoughts on to the next depiction of Shastra.
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unnati
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| Posted: Mon Apr 10, 2006 10:52 am Post subject: |
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Jai jai shri gokulesh
Pushtidasji, Thankyou for solving the query.
Now here is the 9th stanza..........
Atayage Yogamargo Hi Tyagopi Mansaiva Hi, Yamadayastu Kartavyaha Siddhe Yoge Krutarthata (9)
Atayage : Due to non-renunciation
Yogamargo :The path of yoga
Hi : Is
Tyag : Renunciation
Opi : But
Mansaiva : Through mind only
Hi : Is
Yamadayas : Yama etc.
Tu: Have
Kartavyaha : Will do
Siddhe : Acheive
Yoge : Yoga
Krutarthata : Will get salvation
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Pushtidas
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| Posted: Mon Apr 10, 2006 10:31 pm Post subject: |
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Jai Shree Krishna
Here is the Balbodh stanza nine with its brief explanation.
| Quote: | | Atayage Yogamargo Hi Tyagopi Mansaiva Hi, Yamadayastu Kartavyaha Siddhe Yog Krutarthata (9) |
Atayage: Due to non-renunciation, this Atayage is the path of yoga. If one takes this as the vehicle of salvation, then this path leads to yoga with this the external yoga is dignified but the renunciation of inner, rather inward mind is not possible.
Yogamargo: The path of yoga. This word is to be read in conjunction to above. In Yogamargo, the renunciation is not of minds but of physical existence.
Hi: Is definite (nishchit che).
Tyag: Renunciation The renunciation is done inwardly, that is renunciation of mind, (mansik tyag kare che).
Opi: But , It also means me (Hun)
Mansaiva: Through mind only. (see Tyag)
Hi: Is
Yamadayah: Yama etc. There are eight fold practices needed in Yogamargo. These practices are known as ashtanga-yoga. These eight fold practices are:
1. Yama
There are five elements in Yama. These are:
1. Non-violence (ahinsa).
2. The truth (satiya)
3. No stealing (Astaya= chori Na Karvi).
4. Celibacy (Brahmachari ya).
5. Without possession (Aparigraha=Kasu Na rakhvu te).
2. Niyama
Niyama mean rules or laws. Niyama is to be non-bias with everyone (sarvapratiye), at any place (sarva-sthanma), at any time (sarvakal) and without being prejudice (sarva-prayojana=Bhed rakhi ya vagar) and always keeps them in memory lane (Chit-bhumi).The one who follows Niyama this way is known as Mahavat. There are five rules (laws) of Niyama.
1. Sauch adi: Daily physical chores to clean that is, visiting lavatory (Sauch, Bahiya abhiyantar pavitra) for body cleansing activities.
2. Santosh: to be contented.
3. Meditation: To meditate at designated time and place (Chandrayanadi = taap).
4. Chanting of religious forms and mantra and sutra, (Swadhiaya).
5. Total concentration of the activities for Shree Hari without expectation of any Falam or liberation. This process is known as Ishwar Pranidhan.
So the above are rules for Mahavat to observe. This observation is Niyama.
3. Asana
Asana is sitting postures. These postures should comfortable for the comfort of mind when meditating.
4. Pranayama
Pranayama is the exercise of breadth control. To breath in is called Purak, then to sustain breath for certain time limit is known as Kumbhak and the process of breathing out is Rechak. So the process of Purak, Kumbhak and Rechak is Pranayama.
5. Pratiyahar
Pratiyahar is a process in which one controls one's all erotic senses (indriyo) and all these senses into pure form of self realisation (Swa swaroop).
6. Dharna
To control and discipline ones mind is Nabhichakradi-sthan and when the concentration of the mind is omni direction with bhagvad smaran, then the process is Dharna.
7. Dhiyan
When Nabhichakradi-sthan and Dharna becomes as one entity, then one becomes fully, totally concentrated in meditation with Lord and this is known as Dhiyan.
8. Samadhi
When in the process of Dhiyan, one does not have any inclination of the surroundings and the materialistic entity, with mind at ground-zero, that is zero in material entity and surrounding which then fills with one element and that is of Swa-swaroop of lord. This is called Samadhi.
Please note that the above first five rules are external and rest of the three rules are known as inward rules (inward=anta rang sadhan).
Tu: Have
Kartavyaha: Will do. The above are the deeds one will do for liberation and renunciation.
Siddhe: Achieve
According to Veda and Purans, mind has five enticing elements (chanchal maan Ni Panch vratiyo).
1. Praman-vrati-pratiyeksha, that means, mind has sense of guess (to guess).
2. Viparyay-vrati, in this concept what mind sees is not really what it sees. This misconception is known as bhram. The knowledge that become misconstrued and that is because one's mind has bhram.
3. Vikalpa-vrati. The mind uses one element to fool the other element, that is, to blame someone to save one's neck. This action of mind is known as Vikalpa-vrati.
4. Nindra-vrati. This where the mind sleeps and ignores the facts or takes action without proper facts and tamo-gun, the anger then takes the charge and in this process looses practically everything. Puran describes this mental agitation as a sleep mode and this means that the mind has lost the sense of logic deduction and goes to sleep and destroys everything when anger sips in and takes better of mind. This is known as Nindra-vrati.
5. Samruty-vrati. When mind looks or experience an element, it recalls it, it quickly triggers the knowledge bank of the mind and remembers the object. So mind has ability to store historic events and has a processor to recall these memories and act upon these recorded, memorable events. This way mind has ability to remember, this is known as Samruty-vrati. Puran has divided Samruty-vrati as two types as Samruty. Kaleshyukta (the memory that violates one's peace and serenity) and Kaleshrahit (this is where the memories, that does not instigate violence, but amplifies the sweet memories).
Yoge: Yoga. Actual Yoge is the adverb to Siddhe. All Yoge of the Siddhe are the yoga which is described above in Siddhi, the five enticing elements. The renunciation of all these five enticing elements is:
1. Abhiyas, that is, to educate ones mind to question every situation and double check.
2. One should keep distant from brain wash elements and this process is known as Varagiya dosh darshan separation.
This way the above two elements can be mastered to achieve Siddhi-Yoge.
Krutarthata: Will get salvation that is the swaroop-Sthan and the liberation within it makes one worthy for this kind of liberation of Sankhiya-yoga.
Summary
Due to non-renunciation (tyag Na Abhav thi), in the path of Yoga, renunciation can be achieved only by ones mind and Yama (Niyama, Asana, Pranayama, Pratiyahar, Dharna, Dhiyan and Samadhi) etc. are the solution of renunciation which is not external, but is done inwardly with the mind. The eight-fold practice of knowing what to do, what not to do (what to avoid), sitting proper postures, with breath control, focused within the omni directional pointed concentration, meditation and total absorption, must all be perfected in this yoga for the practitioner to become complete liberated and become accomplished. (9)
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unnati
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| Posted: Tue Apr 11, 2006 3:58 am Post subject: |
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Jai jai shri gokulesh
Pushtidasji, Really your style is Amazing. Thank you Very much for sharing it with us.
Here is the 10th stanza.........
Parashrayena Mokshastu Dwidha Sopi Nirupyate, Brahma Brahman Tarn Yatstadrupen Susevyate (10)
Par : From any other
Ashrayena : Refuge (Vishnu/ Shiva)
Mokshas : Salvation
Tu : Have
Dwidha : 2 types
So : That
Opi : But / Me(hun)
Nirupyate : Is being narrated
Brahma : Brahma
BrahmanTarn : Attributes of a Brahman
Yats : Is attained, (Through)
Tadrupen : That form
Susevyate : Worshipped properly
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Pushtidas
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| Posted: Tue Apr 11, 2006 8:09 am Post subject: |
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Jai Shree Krishna
I am sorry Palnaji, your private message to my E-mail box was so lovely and mind probing. I could not resist to put this in Tibari as this question is what everyone has in mind and quietly shy away to ask.
I want everyone to ponder on what Palnaji is pondering and I am sure you might have answer for the points raised in her question.
Here is the question sent to me by Palnaji. (I am very proud of you Palnaji, a very pondering mind.)
Jai Shree Krishna,
Sorry to interupt but just a quick question Pushtidasji, in your summary you have writen
| Quote: | | The eight-fold practice of knowing what to do, what not to do (what to avoid), sitting proper postures, with breath control, focused within the omni directional pointed concentration, meditation and total absorption, must all be perfected in this yoga for the practitioner to become complete liberated and become accomplished. (9) |
Does this mean that without perfecting the above practices the practioner does not become completely liberated? So would not get fal? Maybe Moksh but not fal? (im guessing here) Also you have explained earlier that Bal Bodh is not for the literal child, but the child who is newly born in Pushtimarg so it is for any new vaishnav in the path of grace at any time in history. How do we apply these principles to life today?? and if we do not fully achieve the state of Sankhiya-yoga does that mean one would not achieve complete liberation? After explaining each stanza would you be able to explain how we can apply these teachings in life today, and are we expected to fulfill these criterions in Kalyug??(i didnt want to break the flow of satsang so am sending it via P/M but if you feel everyone would benefit from your answer please feel free to post my question )
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
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unnati
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| Posted: Tue Apr 11, 2006 8:31 am Post subject: |
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Jai jai shri gokulesh
Palnaji, Nice query.....
| Quote: | | How do we apply these principles to life today?? and if we do not fully achieve the state of Sankhiya-yoga does that mean one would not achieve complete liberation? |
The main thing which Shri Mahaprabhuji is explaning with refrence to balbodh is what is not pushtimarg. In other words the main aim of balbodh in pushtimarg is not to attain or desire salvation. To attain salvation there are different means described in yoga and sankhya etc. Those being who are expecting salvation should take them as a means. Pushtimarg does not show any means to satisfy this sort of desire(salvation). So the one who desires for salvation should not come to pushtimarg. This is what Shri Vallabhacharya says.
Please feel free to correct me if i m wrong.
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palna
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| Posted: Tue Apr 11, 2006 5:07 pm Post subject: |
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Jai Shree Krishna,
Thank you for posting my question Pushtidasji and for the kind words, what can i say excellent teacher, excellent pupils  (thats the makhan again hehehe)
Thank you Unnatiji ummmm when looking at the dictionary definition of salvation it states: Preservation or deliverance from destruction, difficulty, or evil. So this would be moving away from Kalyug and surrendering to Thakorji which then means you have salvation.......but if i take it in this concept it contradicts your explanation that salvation is not what we seek in Pushtimarg?? By your posting i understand that it is not this concept of salvation, but the concept that these Yogas are salvation for the mind and body but not the soul?? Please vaishnavs add to the forum as i am a little baffled. Thank you
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Pushtidas
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| Posted: Thu Apr 13, 2006 10:23 am Post subject: |
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Jai Shree Krishna
I have put 10th and 11th stanza here. Please Unnatiji, kindly give the break down of word for 11th stanza. Thanks.
| Quote: | Parashrayena Mokshas tu Dwidha Sopi Nirupyate, Brahma Brahman Tarn Yats Tadrupen Susevyate (10)
Te sarvartha na chadyena sastram kinchidudiritum
Utah sivasch vishnuscha jagato hitkarakau (11) |
Par: From any other, Any other concerned Shastra.
Ashray ena : Refuge (Vishnu/ Shiva) of the best (shrestha).To their and various Shastra, the path of liberation relies upon the help of another (either Vishnu or Shiva) has been recognised in Vedic.
Moksha: Liberation. The liberation has four forms (Swaroop).These are:
• 1 Bandhan nivrut Purvak Salokiya (Without any tie and connection).
• 2 Sarstri (Salvation of that particular liberation.
• 3. Samipiya (closeness)
• 4. Sarupiya (its form, its swaroop)
Tu: Have, here Tu is an adverb to Moksha, that is Mokshas Tu, so it should be understood as "of" Moksha and not "have".
Dwidha : 2 types or two fold. These Moksha are not only depicted as form or swaroop, but it is also infuses the second type, which has a criterion of anand. As shrestha devs are two, (Vishnu and Shiva (Mahesh)),we have two-fold path of liberation and within Puran we also see this distinction in Vedic Shastra as well.
So: That
Opi: But / Me(hun)
Nirupyate: Is being narrated in the puran.
Brahma: Brahma. Brahma accepted to create Universe, and in doing so He has accepted its existence, its continuity to express Satva, Rajo, Tamo goon. And in recognising these goons Brahmaji also uses these goons as Sadhan, that is, as a vehicle to continue the cycle of Universe existence. In doing this, these goons have become dominant in material state. These attributes then is eccepted as follows:
1. Vishnu's attributes is accepted as Satva goon (Satva Upadhi)
2. Shiva's attributes are accepted as Tamo goon (Tamas goon Upadhi)
3. Brahmaji's attributes are accepted as Rajo goon (Rajas goon Upadhi).
All these three devs are known as Sagoon devs. In Puran, these tri-devs are described as attributes of three goons within three folds. But, with the curse bestowed on Brahmaji by Sarasvatiji-curse, Brahmaji is not served as Vishnu and Mahesh are served for liberation.
BrahmanTarn: The one who is scholar in the Attributes of a Brahman. Brahma is not Pujania, that is, He is not worshiped like Vishnu and Mahesh, and he is active in creation, thus, is not resorted to liberation. So He never is the one on whom one can rely to acquire liberation, Moksha. Rajo goon depicts Abhimaan (egoism) of Anabhimaan yukta (egoism of being non egoistic).BrahmanTarn gets the devotional Brahmin goon and thus The Creator, Brahmaji is worshipped only by Brahmins in order for them to perfect their Brahman hood. (Please note: Although Brahma ji is not resorted to for liberation, there are a few mentions of Brahma awarding it.
[b]Yats: Is attained, (Through)
Tadrupen: That form. For those souls who desire to attain liberation with the help of another, both Shiva and Vishnu have been known to be their benefactors in this world.
Susevyate: Worshipped properly
Summary
In Vedic Shastra literature, the two-fold path of liberation that relies upon the help of another, namely, Vishnu or Shiva, has also been recognised. Brahma is acquired by Brahmins and that way He is worshiped well, but all the pursuits of humans is not attributed by Him. This is clearly depicted in Moksha Shastra in the chapter of Vaishakhanash-Tantra. Therefore, for those souls who desire to attain liberation with the help of another, both Shiva (with his saivan (enchanting His name)) and Vishnu (with His Bhajan, songs of His praise) have been known to be their benefactors in this world. (10/11)
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Pushtidas
Last edited by Pushtidas on Thu Apr 13, 2006 9:18 pm; edited 1 time in total |
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unnati
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| Posted: Thu Apr 13, 2006 11:08 am Post subject: |
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Jai jai shri Gokulesh
Pushtidasji, nice explanation...
For Moksha I knew some thing and would like to share with all.
Moksha - liberation from material existence.
There are five types of liberation:
· sarupya (obtaining the same form as Bhagavan) ,
· samipya (living in close proximity to Bhagavan) ,
· salokya (living on the same planet as Bhagavan) ,
· sarsti (having the same opulence as Bhagavan) , and
· sayujya (becoming one with Sri Bhagavan either by merging into His body or by merging into His brahma effulgence).
The last type is vehemently rejected by the bhaktas.
Although the other four types of mukti are sometimes accepted by bhaktas as they are not entirely incompatible with bhakti, they are never accepted by those who are fixed on attaining unalloyed love for Sri Krsna in Vraja.
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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
Last edited by unnati on Thu Apr 13, 2006 11:35 am; edited 2 times in total |
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unnati
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| Posted: Thu Apr 13, 2006 11:26 am Post subject: |
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Jai jai shri gokulesh
Here is the 11 stanza..........
Te Sarvartha Na Chadyen Shastram Kinchidudiritam Ataha Shivascha Vishnuscha Jagato Hitakarkau (11)
Te : That (4)
Sarv : All
Artha : Pursuits/Goal
Na : No
Chadyen : By the first one BRAHMA
Shastram : Holy scriptures
Kinchid : Something
Udiritam : Is said
Ataha : From which
Shivas : Shiva
Cha : And (there devotion)
Vishnus : Vishnu
Cha : And (there devotion)
Jagato : This Universe
Hitakarkau : Well wishers
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Nirupa
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| Posted: Thu Apr 13, 2006 4:17 pm Post subject: |
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Jai Shree Krishna
Pushtidasji, in 10th stanza, explanation of the word Brahma, you said ………
“All these three devs are known as Sagoon devs. In Puran, these tri-devs are described as attributes of three goons within three folds. But, with the curse bestowed on Brahmaji by Sarasvatiji-curse, Brahmaji is not served as Vishnu and Mahesh are served for liberation”
Can you please explain why Brahmaji was cursed by Sarasvatiji-curse?
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Pushtidas
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| Posted: Thu Apr 13, 2006 9:07 pm Post subject: |
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Jai Shree Krishna
Thanks Nirupaji, lets see if anyone have this story. I am sure someone could come up with the answer. I am sure Dattubhai will have this story. Hey Dattubhai, you have become silent readers, where are you? I miss you.
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Pushtidas
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| Posted: Thu Apr 13, 2006 9:27 pm Post subject: |
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Jai Shree Krishna
Thank you Unnatji. As you will see we have covered stanza 10 and 11. So can you please, at our leisure put stanza 12 and 13.
Thank you for shraing these categories of Moksha with us Unnatiji, they are well presented. Thanks.
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Vasant Punjabi
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| Posted: Fri Apr 14, 2006 3:34 am Post subject: |
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Jai Shri Krishna,
Yes Dattubhai, where have you been hiding we all miss you here.
Will wait for Dattubhai's response and by the way Pushtidasji there is not one legend which Nirupaji is talking about but there are total three incidents where Brahma was cursed that no being will worship BRAHMA.
Will wait for a response from ardent vaishnavs to come up with some or this assistant will put those stories.
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unnati
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| Posted: Fri Apr 14, 2006 5:42 am Post subject: |
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Jai jai shri gokulesh
Stanza 12...
Vastunaha Sthiti Samharau Karyau Shashtra Pravartakau Brahameva Tadrusham Yasmat, Sarvatma Katyoditau (12)
Vastunaha : Benefactors of the world
Sthiti : Operate
Samharau : Destroy
Karyau : 2 causes
Shashtra : Shiva-Vishnu Shashtra
Pravartakau : 2 acts of existence and annihilation of every thing
Brahameva : Brahma only
Tadrusham : Like him only
Yasmat : Through which
Sarvatmakaty : Proficient and propagators of scriptures of salvation
Oditau : Is said
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