Krishna Seva

[Trushna]

Jai Shree Krishna!

Dear Pushtidasji I am eagerly awaiting your next installment of Sidhant Rahasya education and anand! Where have you dissappeared?
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Yadi Shree Gokuladhisho dhrutah sarvatmana rudhayi, tathi kimparambruhi loukikai vedikai rapi
Jai Shree Krishna

[Pushtidas]

Jai Shree Krishna

Thank you everyone for your "patience" when we have utsav and manorath days one does get involved and Trushnaji we all had lovely Pavitra Baras and other manorath. We also have Janmastmi on horizon, so one does get involved, I will try my best to post on a regular basis with grace of God.

Now back to Sidhant Rahashiya:

Atma looked at Shree Vallabh searching. Atma did not understand what Shree Vallabh was trying to say. Shree Vallabh smiled and looked at Atma's feet. Atma looked at the feet and saw them cladded with mud. At this moment Atma stood on the cool sand. It dawned now why Shree Vallabh walked away from Atma earlier on. He wanted Atma to move from wet and muddy ground to cool sand. Atma smiled and thought how cool in Shree Vallabh. It felt the wind rising off Shree Yamna River as Atma watched Shree Vallabh and Bhram. Together they looked cute, Atma thought. Atma turned to Shree Vallabh and added:
Shree Vallabh, please explain the meaning of the sloka, I am a simple soul and want to be absolutely sure that I am doing it right and I am anxious to get Brahmasambandh.

Shree Mahaprabhuji explained the meaning:
It takes two to tango. So Prabhu decided if he wanted to tango then He would need more of Him, that is why Prabhu said," I am one and will multiply." And that is the reason all the atma (souls) were created.

Atma smiled and looked at Brahm. Shree Brahm returned the smile. Atma thought how clever Brahm is; He wants to play with Himself and also want to be the centre player. How interesting.

Shree Vallabh added:
Roopnam vebhedan jagat kriditiya yo yataha . Aapshree paused and then cleared His throat, and said: Prapancho Bhagvatkariya stadrupo Mayayambhavat.

Shree Vallabh paused again and then looked at Atma. Atma's eyes again looked searching at Mahaprabhuji, and Shree Vallabh laughed and added: I know you want to know the meaning of the Slokas. Well Brahm has used Roop (beauty) naam (His name) and Bhed (secret) in His Kriya (games and activities relating the games) and created the Universe. The games are depicted as Bhagvad Prapanch, that is the games of enticement and love in auspicious atmosphere. And it is because of this Bhagvadiya Atma who need to stayin the game has to indulge with Maan, Cheeta and indriyo, all these elements of human ailment has to be surrender in the game. "Indriyebhayah para hayarthaha", with this Shruty (that is the sentence spoken by Brahm) it is quite clear that for Bhagvadiya it is essential to have eyes ears mouth etc. the whole Indriyo to attain in this game, the game is called bhakti.

What Shree Mahaprabhuji said is also clearly demonstrated by Amberish-Charitra:

Sa vai manaha: krushnapadarvindiyo varchansi vaikunth gunanuvarnan |
Karoye Harermandirmarjnadipu Shruty Chakarachiutasatkathodiye ||1||

Mukund lingalaya darshanai drusho tadbhrutiya gatra sparsheyi sangamam |
Dranam cha Tatpad saroj sauramai Shrimattulashiyan rasna tadarpitai ||2||

Padou Hareha Shetrapadanu samarpanai sheero Rushikeshpadambhivandnai. ||
(Bhag 1. Adhiyay 4)

Param Bhakta Shree Raja Amberish always indulged his bhakti in the lotus feet of Shree Krishna Chandra. He used his voice to sing only Krishna Kirtan. Hands were employed in cleaning Nija-Mandir and in doing seva (worship). The whole body was surrendered for Prabhu and Nija Bhakta. Nose was used to take the aroma of Shree Krishna's lotus feet. All indriyo was powered to do seva. Head was only adorned for resting it at lotus feet of Shree Krishna.

Shree Brahm smiled and added:
It is important for Jiva (Atma-Soul) to surrender ahanta and mamta as these elements are really the biggest hurdle in the materialistic world. The reason is Ekshaiyava maashsiya. So according to this, Atma who are my ansa (my atoms) will have Sansar – hurdle and the only way to remove this hurdle is to either use knowledge to fight this hurdle or surrender this hurdle to me. So this way with Atma Nevadanam Atma could get rid of Ahanta and mamta.

This remark made Atma uncomfortable. He looked at Yamnaji's bank, where small breaking waves were softly raging in ten seconds sets, they were still hammering the bank; sending smooth blasts spray in the air. Atma could see that Shree Yamnaji's waves now taken that endless range of small dunes into more powerful waves rushing towards the banks. Very far in the horizon Atma could see some canoes crossing the Yamna River. The people in it were singing the praise of Shree Yamnaji.

Tiharo daras mohi bhavai Shree Yamunaji...

I adorn your darshan Shree Yamnaji...

Atma smiled and thought how much truth is enclave in this kirtan. He put his both hands and bowed to Brahm and said:

Prabhu, if Atma is part of you then why does it get Aham and Mamta?
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Dasa nu das
Pushtidas

[unnati]

jai jai shri gokulesh,

Pustidasji, very beautiful explanation. Please continue as per ur leisure.
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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

[unnati]

Jai jai shri gokulesh

Please continue...
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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
and Jai Shree Krishna

Please note the next posting will be on Monday, Thank you for your support, I was detain in some lokik chores and it was impossible to continue. With Shree Vallabh's grace we will continue this granth and also Gopi Geet. Thanks for your support. Thanks Unnatiji.
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Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna

Sorry for delay. Please enjoy the posting.


Brahm looked at Atma (soul) and then gave brief smile at Shree Vallabh.

Brahm said:
The reason one gets Aham and Mamta are many. When I departed all Souls from Brahm, the soul was free of these aliens antiquity. I don't have any antipathy to Aham and Mamta, as both the elements can be positive elements when uses it to a spiritual levels. Every philosopher in every age has tried to solve this problem according to his ability and enlightenment of his knowledge. On earth, the end of all activity is happiness. No one will welcome pain. Even those people who commit suicide, do so only out of utter disgust in their life. When all hope of happiness desert them they resort to such a drastic action.

Soul said:
That is true, in their heart they desire happiness, and all men by their nature desist from pain and desire happiness. So what is wrong in it? Soul looked at Shree Vallabh and expected Shree Vallabh to also react to this conversation.

Shree Vallabh heeded the gesture and replied:
Sarvasyapi Dviyambhistam Duhsvahaniha sukhpraptishriyeti. To all the souls, two things are desirable, removal of pain (dukh) and attainment of happiness (sukh).So mere removal of pain is a negative side of the problems and because of this problem, attainment of happiness also becomes necessary. This is well depicted in Greek Philosophy; they call this as "well-being."

Soul said:
This is highest human good, isn't it? This is universally admitted by all philosophers all over the world.

Shree Vallabh said:
By past and present philosopher but there are different views as to the precise nature of well-being. The vulgar often identifies it with pleasure, honour and wealth. But these cannot be final ends, for some pleasures are not desirable, for instance, wealth is only a means to well-being and honour is sought rather to increase our confidence in our own virtue than as an end desirable for its own sake. Some cynics held that well-being is identical with the possession of virtue. This also cannot be accepted as final since the worth of virtue has to be estimated by nature of the mental activities to which it leads and it is regarded as an inactive possession so it is useless and almost meaning less.

Soul said:
The earlier school that has attempted to tackle this problem systematically is the Samkhiya school of Kapila. According to the school, the pain is of threefold:
1. Adhiyatmik (internal)
2. Adhibhautik (external)
3. Adhidevik (divine or superhuman, auspicious)

Shree Vallabh said:
That is correct. The Internal (Adhiyatmik) pain is of two fold, bodily and mentally. The body pain is caused by the disorder of the universal humours, wind, bile and phlegm and mental pain is the courtesy due to perception of particular objects. External pain is caused by men, beasts, birds, reptiles and many intimate elements.

Soul was anxious to solve this problem so said:
[color-red]How can every philosophical problem be approached?[/color]

Shree Vallabh:
These problems should be approached from four points which are:
1. Praman (proof of Knowledge)
2. Pramay (object of knowledge)
3. sadhan (realisation of ultimate fruit)
4. Fala (fruit of achievement)

Soul said:
This is all well and good but why atma is entangled with Aham and Mumta and what is the reason?
_________________
Dasa nu das
Pushtidas

[unnati]

Jai jai shri gokulesh

Pustidasji, thanx for beautiful explanation...

[palna]

Jai Shree Krishna,
Does Sadhan mean Vehicle? The means from which you travel. In this case it would be "Pushtimarg" itsef, inorder to get to Purum Pushti Fal...Thakorji?? I may be thinking along the wrong lines and thinking of a different meaning. We wait willingly for the next posting.

p.s Thank you Pushtidasji for all the huge effort in posting these wonderful articles both on KS.com and Parishad.org.uk even though there have been many Utsav's and it has been a busy time of the year.
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Prem Bandhan Ajab Gajab, Brahmaganth sami aa ganth, na tutai na chutai

Palna na Koti Koti Jai Shree Krishna

[Vasant Punjabi]

Jai Shri Krishna
Jai Jai Shri Gokulesh,

Thanks Pushtidasji for the wonderful continuation and very nicely put Unnatiji.

Bhagwad Gita Chapter 15. The Yoga of the Supreme Person Text 7

mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati

SYNONYMS

mama--My; eva--certainly; amsah--fragmental particles; jiva-loke--world of conditional life; jiva-bhutah--the conditioned living entity; sanatanah--eternal; manah--mind; sasthani--six; indriyani--senses; prakrti--material nature; sthani--situated; karsati--struggling hard.

TRANSLATION

The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

So I-ness and my-ness only exists in one's mind due to MAYA.

The illusion of mAyA, by which everyone in this material world thinks himself to be a product of matter and therefore to have many duties pertaining to the body. Actually, the living entity is not his material body: he is a spirit soul. He has a spiritual need to be eternally blissful and full of knowledge, but unfortunately he identifies himself with the body, sometimes as a human being, sometimes as an animal, sometimes a tree, sometimes an aquatic, sometimes a demigod, and so on. Thus with each change of body he develops a different type of consciousness with different types of activities and thus becomes increasingly entangled in material existence, transmigrating perpetually from one body to another. Under the spell of mAyA, or illusion, he does not consider the past or future but is simply satisfied with the short life span that he has gotten for the present.

Above is just my thought but will appreciate Pushtidasji to put his thoughts.
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Vasant Punjabi.

"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh

Well-done Unnatiji and Vasantji. The soul saga is one of an eye opener when we really look at the other aspects in materialistic world. we do have to really put our soul to these tests and come or steer clear from Maya and many ailien material elements that pursuade Jiva (soul) to forget its connection with Brahm.
_________________
Dasa nu das
Pushtidas

[gopal]

Jai Jai ShriGokulesh

Pushtidaji, Unnati, Vasantbhai, will request that pls continue further for Siddhant Rahashya. Pls continue.
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Jai Jai ShriGokulesh Parivaar,
Baroda

[Pushtidas]

Thanks everyone now we nearly become familiar with Nevadanam sloka and its meaning. I had to take refuge in the dialogue between Shree Mahaprabhuji, Atma and Brahm. This way it was to demonstrate what is entailed in the sloka and what why all the Vaishnavs have to swear as an auth for initiation into Pushtimarg.

"Loc-Ved-Niroopitaha"

Now let us look at the third stanza, we see Shree Vallabh saying "Loc-Ved-Niroopitaha"

'Loc', here it means outside culture, away from Ved –cultured structure. (Niroopitaha means 'as seen, observed, considered, ascertained'). Pre to 'Loc-Ved-Niroopitaha', Shree Vallabh also used 'desh-Kalotatha'. Shree Vallabh is talking about the soul and its dosh.

Shree Purshottamji, when writing a vivachan (thesis, a written work on Sidhant Rahashiya from the original research), wrote that Shree Mahaprabhuji when writing on dosh (sin) and nivruty (to be rid off), Aapshree was defining an element of Nevedanam mantra. The first step to get repent from sin is to ascertain a salvation to Brahmasambandh. With Nevadanam mantra all the sins are not destroyed and because of this element, the stanza further describes the various types of sins. We have seen these sins in the introduction of Sidhant Rhashiya.

Before we look into the various types of sins, we must make one thing clear that the nivruty of dosh (sins) and dosh nash (nash=destroy) are well apart and different from each other. When one talks about nivruty of dosh, we talk about staying cleared from sin and when one talks about dosh nash, it means destruction of the sins. For instance, lets look at an analogy where in the lake, we see the water surface is covered with green moss. When the green moss (lil) is swayed from the surface, underneath the lil, that green moss, we find crystal clear water. The process of removing green moss is called ‘nivruty’. As removing the moss enables to clear the marred covered the lake and give way to crystal clear water, in the similar way Nevadanam mantra clears or sway that sins from surrendering all the possessions, and Atma then sways or gets nivruty from the sins of possessions and the assets. And thus these possessions and all the assets can become useful entity in Seva, that is in worshiping God. This way these sins have no power in being an hindrance in seva. This process is known as ‘Dosh-nivruty’.

Now, if environment department decided to use chemical process to remove the moss that covered the lake, then this process removes the moss (lil) forever, that is, permanently. This is a process Shree Mahaprabhuji and Purshottamji describes as ‘dosh-nash’. Nash means a complete destruction, destroyed forever. Here, this is not what is happening. Brahmasambandh will only do dosh-nivruty. This process keeps vaishnav intact in seva and steer clear from existing sins. This way Nivedanam mantra opens way to Bhakti, way to serve God and also opens the path for grace.

When thinking of what Shree Purshottamji said in His vivachan, one does have a question in mind. For example one can ask, “Prayaschit, (repenting) also gives that entity of being dosh-nivruty, then what is the difference between that and Nivedanam mantra?”

In His vivechan, Purshottamji explains that Karma, gyan (knowledge) and Bhakti (serving God) all these preventing entity does not actually clear all our sins, because when we sin, these sins are caused by karma (cause and effects), Desh (the country) and Kaal (time and circumstances). The influence and presence of these three element always causes sin in its routine life. It is so much woven in ones daily life that one cannot ignore the influence of this kind of enticement. But when Atma who is full of these sins will change this situation after Brahmasambandh mantra. After Nivedanam the soul and the body actually, is not the sole possession of Atma, because Nivedanam entails a total surrender of all the elements, assets and worldly possession to Brahma. As the body and soul is also surrendered, the Atma is then said to have become Bhagvadiya, meaning that the soul is not belongs to Brahma. As the soul, Atma is now Bhagvadiya, no dosh will touch this Atma. So this shows that Brahmasambandh (Nivedanam) is the only weapon (Sadhan) vehicle, which is idependant in giving nivruty to Atma’s sins (dosh).

Now let us look at the other angle of clearing dosh (sins). With dosh one becomes unhappy, and this unhappiness cannot be completely removed by just repenting about the sins and confessing the sins; but in the back of your mind, it still resides and somehow could not be totally removed.

Karma is also in the same shoe, cannot completely remove the sins from its roots. Karma and the causes and effects of ones activities remains partly removed. Gyan (knowledge) acquired could help to clear some sins but there is still some element of one’s sins lingers and thus is not completely cleared.

The followings are the ways one tries to salvage from sins:
• Meditation (taap) which is maan (mental state) and Indriyo (senses) which concentrates in meditation.
• Brahmachariya: By practicing sellable (Ashtang maithun), Smaran (remembering God) Kirtan (singing glory of God).
• Samma: Repenting by infusing auspicious thinking.
• Damma: Controlling the outer zone of ones senses.
• Tiyag: To do daan (to donate to charity and helping needy).
• Satiya: Never take refuge in falsehood, always hold to the truth.
• Sauch: Process of keeping one’s body clean in practical sense.
• Yamma: Ahinsha, that is never resort to cruelty.
• Niyamma: This process is to take salvage in auspicious volunteering work and also to do jaap, taap kirtan etc., on regular basis.

Shree Gokulchandramaji when gave Nivedanam mantra, did explain sins in details. Shree Mahaprabhuji covers these sins in Stanza 3 to 3 ½. These sins are divided into five categories.

• Sahaj Dosh
• Desh Dosh (since created in association with sinful country)
• Kaal dosh (Atmosphere and time acquantaces creates these sins.
• Sanyog Dosh (circumstance sins)
• Sparsh Dosh. (sins acquired by touch)

In sloka (stanza) after describing five types of sins, we see use of ‘cha’ word. By adding this word, Mahaprabhuji is adding that there are also more types of sins. These entails the sins which are not either acquired by Karma, nor the above five types of sins. All these sins are nirupitah are observed in Loc, that is, samruty (memory) –Purana-dharma literature that guides social structure and the dosh (sins) are described or considered in Ved literature.

I have covered some of the above posting before, but after receiving few e-mails from Tibari Vaishnavs, who wants more elaboration on the dosh. I will cover in depth on various dosh and its permutation. Please bear with me as some of you, especially Unnatiji who has studied this subject in her Swadhiyaya, will find some of the area of the discussion re-iterated to simplify the subject covered. After couple of postings we will be back on the track. Thank you for your patience.
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Dasa nu das
Pushtidas

[palna]

Jai Shree Krishna,
No Pushtidasji, THANK YOU for your postings, no thanks are needed for patience is a virtue and we are surely lucky to be able to read such postings from such established writers.

A query,

in terms of dosh, the five mentioned are of a physical nature. In that they are by action or material essence. So it leads me to ponder, does one acquire dosh by thought or intentions?? And how relevant are our thoughts and intentions to our actions.
E.g. I may do a charitable act by donating my time but it may be purely for publicity purposes and not because I care. How important is intention?

If intentions are accounted for, do these add to karma? and can unawareness and ignorance be an excuse or rather does one still acquire dosh for that which they not know to be sin?

A wonderful posting and we look forward to the elaboration and the answer to the ever burning question

[Trushna]

Jai Shree Krishna,

Dear Palnaji that is good question!

Karma is the law of cause and effect, the cause as you suggest can include not just our actions but also our thoughts,and what we say.

Thus to my knowledge Karma can occur as a result of our thoughts (including intentions), speech and what we do!
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Yadi Shree Gokuladhisho dhrutah sarvatmana rudhayi, tathi kimparambruhi loukikai vedikai rapi
Jai Shree Krishna