Krishna Seva

[shahhetp]

Jai Shri Krishna

Unnatiji, enjoying ur every postings n eagerly waiting for ur next potings.
_________________
Jai Shree Krishna
Hetal Shah
Shri Vallabh hi ko bhari bharoso .....................

[unnati]

Jai jai shri gokulesh

Hetalji, really happy that you are enjoying it....

Brahma is one but if he wishes it becomes many. There are many fold appearence in the world which are nothing but the menifestation of Brahma. Brahma reveals His form and attributes in all objects by His two inherent powers known as AVIRBHAVA or manifestation and TIROBHAVA or concealment.

These powers assist each other in order to fulfill the purpose of Brahma. They are made explicit by His power of manifestation and implicit by His power of concealment.

Brahma is an inseparable Material Cause(Upadan Karan) and Efficient Cause(Nimmit Karan) of the world. It is the menifestation of Brahma in the form of JIVA and inert element during the time when world comes to an end. His attributes becomes concelled. Brahma as a Material cause of the world assumes any form by His will and for His "LILA" or playful pastimes in his LILA every object has a purpose to serve His will.

This world in its myriad objects is a divine play of Brahma, the GOD. Brahma manifests HIMSELF by HIS own will as Cause (karan) and Effect (karya). But the effect is not different from cause. Only it is known by a different name. The creative activity belongs to Brahma. He reveals this world out of himself and for His own sport by His will.

Brahma is all powerful i.e. "Kartum Akartum Anyatha Kartum". Meaning: He can do, He can undo and He can do otherwise also.Brahma can be known by verbal testinomy. This view is accepted by all seer's. These are the two parameters for Shankracharya and Shri Mahaprabhuji.

a) Anatigatarth: The knowledge which cannot be known by other means.
b) Abadhigatarth: That knowledge which cannot be cancelled by any other means.

This shows that the scripture are the only means to know the nature of Brahma. Brahma which is infinite cannot be grasped by finite sense through Perception, Inference or Comparision. Thus Brahma is beyond logic. However Brahman desires, he can make himself visible. According to Shri Mahaprabhuji, Brahma is Praman, Pramay, Sadhan and Fal.
_________________
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

Jagat

The world is the manifestation of that SAT aspect. But this manifestation implies the concealment of His other two constituent’s viz. CHIT and ANAND (Bliss). ANAND form is non manifest i.e. concealed in it (Tirobhava). Thus JAGAT being manifestation of Brahma is real and not illusion.

Furthur, Creation is manifestation of Brahma. The universe is the effect of Brahman. The universe is as eternal and real as Brahma Himself. The inanimate universe is filled with Brahma. The world is not an illusory appearance. It is not different from Brahma in essence.

Jagat is the world of Nature. It is not illusory. It is real. It is God Himself in one form. But, the Samsara or temporal involvement is illusory. This is created by the soul around its ‘I-ness’ and ‘My-ness’. The separation from God on account of egoism makes the soul forget its original, true, divine nature. Samsara is a product of the soul’s imagination and action which play round its ‘I-ness’ and ‘My-ness’. On account of its selfishness, it puts itself in wrong relations with other souls and with the objective universe. It creates a web of its own and gets itself entangled in it. This is an illusion, because the web has no reality. This Samsara, the world of false relations created by the soul, is alone Maya. Samsara or Maya rises because the soul, which is not apart from God, tries to set itself up as an independent reality or entity in its own right. The self which is something apart from God is illusory. Its body is illusory and its world also is illusory. All this is Samsara. It is very different from the world of Nature.

The last paragraph is been beautifully explained by Vasantji on 1st Page of this topic.
_________________
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

[Vasant Punjabi]

Jai Jai Shri Gokulesh,

Thank you very much Unnatiji . Also what you have said is so nicely described and I am enjoying your postings.

Let me add few examples now as per Shri Mahaprabhuji words

"Sarva bhava samarthatwad Acintyaisavaryavad Brhat"

Meaning

"The Ultimate Entity can assume all forms whatsoever. As such its powers are simply incomprehensible."

What is being said is that God is the real substance; and the other substances are only modifications of God and as such are as real as God.

ICE and STEAM do exist. They have not the appearance of water; they appear somewhat different from the water, Nevertheless they in substance are not no-water. They are water but only in a different form.

Also Shri Mahaprabhuji has proved that there cannot be 2 Gods.

For convenience sake let us call them A and B. Now they are distinct, so their powers also are distinct. Take for instance two flowers, both of them have fragnance, but the fragnance of one is quite distinct from that of the other. They are similar but not the same. in the same way the power of A is not the power of B and the power of B is not the power of A. Now if A lacks the power of B, his power becomes finite and same is the case with B, for by in finate we mean all complrehensive.

Next, if there are 2 Gods distinct from and independent of each other, they are at some time bound to have differnt wishes, and to gratify them, both being powerful, they are bound to quarrel and this quarrel would either be eternal or would end with the triumph of one and the defeat of the other.

In the first case there would remain no hope for eternal peace which all of us hanker after; and in the second case the triumphant God remains the only God. We, who hanker after eternal peace, would prefer the second alternative to the first, and admit that there cannot be 2 Gods, each having infinite power.

Now a question arises how would this be compatible with his infinite power or omnipotence?

A nice example of same is given in Kenopanisad will continue soon -------.
_________________
Vasant Punjabi.

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

[unnati]

Jai jai shri gokulesh

Vasantji, thanx for the examples.. beautifully explained.. please continue...

[Vasant Punjabi]

Jai Jai Shri Gokulesh,

Unnatiji well explained Shri Thakurji is totally independent .He does not depend on anything. He is all powerful with infinite qualities and omnipotence.

Now a Potter makes a pot out of clay and Goldsmith makes ornaments from gold making them dependent on clay and gold and instruments or tools to make what they need.

While God is not dependent on any such items He can create/sustain/destroy with His own powers without being dependent on any factors. On the contrary all factors have to depend on God.

The following para from Kenopanisad explains it all.

Once upon a time, Gods won a very great victory. This victory was won simply through th Grace of God who always works and helps imperceptibly. The Gods however thought it has won through their own valour and an account of it began to hold their heads high. God, the Almighty, out of infinite grace, wanted to bring them back to their senses. Accordingly He assumed a mysterious form and appeared before them. The Gods in order to know what this mysterious being was first sent Agni, the God of fire.

When Agni approached God, God asked him, "Who are you? and what type of power you possess ? "Agni am I; and I can reduce to ashes whatever comes in my way, even if it be the whole of this earth" said he.

Then God held forth a bit of straw and asked Agni to burn it. Agni exerted his utmost, but could not do anything nor burn it. Next came Vayu the wind God who could not even move it then came Indra God of rain but they too shared the same fate.

Thereafter God dissappeared; and there appeared a woman of exquisite beauty, who taught the Gods that the mysterious being was no other than God the Almighty, through whose grace alone they had won their victory. In this way they learnt what the true state of things is. Would such an Almighty God require the help of other factors?

Shri Vallabh in his Anu Bhasya on the Samanvaya Sutra of the Brahma Sustras has discussed this point.

" Sa Atmanam svayam akuruta"

So we are compelled to believe that God the Creator, is all in one; and that He, creates the universe out of Himself without any extraneous help whatsoever. In this way also the fact of creation by God the omnipotent lends rational support to the doctine of Suddhadvaita or Pure Monism.
_________________
Vasant Punjabi.

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

[unnati]

Jai jai shri gokulesh

Vasantji, Thanx for a beautiful posting...

Jiva

The Jivas are not effects. They are Amsas or parts of God. They issue from Him spontaneously as sparks from fire. Brahman is the whole. The Jiva or the individual soul is part; but, there is no real difference between Brahman and the individual soul, because the individual soul is of identical essence with Brahman.(According to Ramanuja, the parts are really different from the whole.) The soul is one with Brahman. It is as real and eternal as Brahman.

The individual soul is not Brahman screened by the veil of Avidya. It is itself Brahman, with the attribute ‘bliss’ being obscured or suppressed. Ananda or bliss is suppressed or obscured in the individual soul. Ananda and consciousness are suppressed or obscured in matter or the non-living world. When the soul attains bliss, and the inanimate world attains both consciousness and bliss, the difference between Brahman and these vanishes.

The soul is both a doer and an enjoyer. It is atomic in size, but it pervades the whole body by its quality of intelligence, just as sandalwood pervades even the places where it does not exist by its sweet fragrance and just as a lamp, though confined only to a part of a room, illuminates the whole room.
_________________
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

Classification Of Souls

There are three kinds of souls:

(i) The pure (Suddha) Jivas. The divine qualities (Aisvarya) are not obscured in these souls by ignorance.

(ii) The worldly Jivas (Samsarin). These souls are caught in the net or clutches of Avidya or ignorance. They experience births and deaths on account of their connection with gross and subtle bodies.

(iii) Mukta Jivas or liberated souls. These souls are freed from the bonds of Samsara through Vidya or Knowledge. When the soul attains the final emancipation, it recovers its suppressed qualities and becomes one with God or Brahman.

The world appears as Brahman to one who has realised the Truth or Brahman.
_________________
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

There is another classification of souls, viz., Pushti souls, Maryada souls and Pravahika souls. The same thing is explained by Shri Mahaprabhuji in Pushti-Pravaha-maryada-bhed Granth. All these are different from one another in their origin, nature and final end. They all issue from God with their differences.

The Pushti souls are the highest, as they issue from the Ananda-Kaya or the bliss-body of God. These souls are the Amsa (parts) of His body. God is the Amsi (the whole). These are the souls of grace. They have the divine seed in them which bears fruit in the end. They ultimately reach the goal through the grace of the Lord. They have communion and fellowship with Lord Krishna. They develop Bhakti through the grace of the Lord. Bhakti is the means and the end in itself.

The Maryada souls are generated from the Vak or the Word of God. They are governed by law, not by grace. They perform their ritualistic duties, at first with selfish interests. Later on, they develop Nishkama-Bhava (unselfish attitude) and do their ritualistic routine without any self-interest. This purifies their mind. They reach the Akshara, which is a kind of vestibule to the abode of God. Afterwards they attain the supreme abode of God.

The Pravahika souls issue from the mind of God. They are the Samsaric Jivas. They are souls neither of grace nor of law. They are in continuous motion (Pravaha).

These three kinds of souls have further sub-divisions and cross-divisions into Pushti-Pushti, Pushti-Maryada, Pushti-Pravahika, Maryada-Maryada, Maryada-Pushti, Maryada-Pravahika, Pravahika-Pravahika, Pravahika-Pushti and Pravahika-Maryada.
_________________
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

[Sital]

Thanks Unnatiji,


These posting are very interesting & enjoyable. Could you please expand on the following?

[Nirupa]

Jai Shree Krishna

Agree with Sitalji. Finding it very interesting and informative.

Unnatiji, which pustaks are you referring to for reference? Which language are they written in? Hope you don't mind me asking.
_________________
Jai Shree Krishna
Darshan Abhilasi
Nirupa

[Pushtidas]

Jai Shree Krishna
and Jai Jai Shree Gokulesh

Well done Unnatiji the satsang tibari is well blazing with your posting. Thanks for lovely satsang.

I do not want to disrupt your flow of satsang but just to enhance what is been said so far.

Altough atma is from Parmatma, it was lost in the mayhem of materialistic world. The reasons are called Panch-parva. These elements are:

1. Veragiya
2. Sankhiya
3. Yog
4. Taap
5. Bhakti.

When the above elements are diminishing from the Jiva-atma, then it becomes lost in the network of Kaliyug and maya of lokik world.

The lesser the above Panch-parva then the atma becomes vunerable as it allows three avastha (categories) that it has to go through in a life time. These avastha are:

1. Suddha
2. Baddha (sansari=society and its life)
3. Mukta.

Suddha

When Jiva seperates from Brahm (Brahma) it is said to be in its purest (suddha) avastha (category, form) and as soon it gets entangled with the worldly atmosphere it starts losing the Anand (bliss) and as explained above, Panch-parva avidha (elements) are deminishing. It does not gain that happiness, the bliss that was a pure form of spiritual bliss, happiness.

Baddha

It is also amazing that because of panch-parva avidha jiva atma has now has joined the vicious circle of life and death and cannot be seperated until death it parts. This element is known as baddha avastha. The vedic depiction is that a Jiva will remain in this circle till it acquires positive Panch-parva, as mentioned above. Incidentally, the Panchparva is of two different kinds, one which has positive Panch-parva is known as Panch-parva-viddhiya and the second is negative and is known as Panch-parva-aviddhya.

Mukta

When Jiva atma has gained the Panch-parva on the positive element, then it breaks away from the vicious circle of life and death. When it does away from the clasps of life, death and materialistic world. This break away from maddening crowd of material world is known as Mukti.
_________________
Dasa nu das
Pushtidas

[Sital]

Jai Shree Krishna,

Thanks Pusthidasji, for enhancing these postings, wonderful explanation. Just wanted to add that we have been taught the Panch Parva at satsang, thus would like to share it with vaishnavs on Tibari.

Veragiya

Means detaching one self from the materialistic environment. During satsang one should not think about their worldly attachments and commitments, but fully concentrate on satsang. For the duration of satsang, locate a seating position which is comfortable and will enable one to listen without any difficulties. Once a soul has obtained the positive Parva of Veragja they will live the life in the materialistic world within their limitations and be content, however, in the spiritual world they will expand and this in turn will be controlled and measured by Krishna. (Further explanation can be found in the Gopigeet)

Sankhiya

Sankhiya denotes that one should detach their soul from the body. If the body is not separated from the soul then any bodily pains will hinder one’s concentration in satsang. For example, if the leg is hurting and the body is not separated then the soul’s mind will deviate from satsang and will in turn focus on the leg. Hence, it is vital to detach one from another, secret between aatma and body is called Mamta Spud (Hope this is spelt correctly)

Please do feel free to correct any mistakes or elaborate, I also hereby request another member of satsang to explain the other Parva’s.

Thanks

JSK
_________________
Madhurkomalkant padavali namami
Sital

[Inaxi]

Jai Shree Krishna

Wow Unatiji, you are a Gyani Vaishnavs, what lovely satsang on the tibari. Thank you for lovely subject.

Sitalji, you have written about Panch-parva, these parva were discussed in Satsang by Pushtidasji where he talked about why we have lost Sata, chitta and anand and to acquire these panch-parva, the positive parva, known as vidhya are achieved by sitting in satsang with the concept of each parva depiction sitting position, deattachment from outer materialistic atmosphere and then one has to detach himself (atma) from body so all the dukh of body does not hinder the concentration in the satsang and then attachment of the mind (chita) to listen to satsang and then do manan to think about satsang and then do bhakti according to our varan in either Mariyada or Pushti which ever tickles your fancy.

Gosh... I sound like Unnatiji, the vidvan Vallabhi vaishnavs, keep up the GOOD satsang and blaze every vaishnavs saddles (sadadi) in the tibari.

I am still looking for Pushtidas, where is he?
_________________
Jai Shree Krishna
Aham rasam eva labdhiya anandi bhavati |
Inaxi

[unnati]

Jai jai shri gokulesh

Pustidasji and Sitalji, Thanx for enhancing on my previous postings... waiting for more to come from u all...

Nirupaji, no worries its ok... Actually i've compiled this from different sites which i found through net surfing, also from few hindi n gujarati books on suddhadwaita brahmavada and few from my university notes...

Inaxiji, thanx for loving the topic but u have used very heavy words for me which is not really easy for me to digest... lol... i'm just learnin n what i learned i felt like sharing.... so doing it... But just taking a risk that if i'm wrong ardent vaishnavs like Pustidasji, Vasantji... are there to correct me...

Sitalji will reply soon to ur query coz i dont want to break the flow of Panch Parva...
_________________
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