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Balbodh
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Sunita Punjabi
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PostPosted: Sun Apr 23, 2006 5:34 am    Post subject: Reply with quote

Jai Shri Krishna,

Wow, this is getting more interesting and exciting please all of you do continue----- Very Happy
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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 --------!!!!!!!
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PostPosted: Mon Apr 24, 2006 4:21 am    Post subject: Reply with quote

Jai jai shri gokulesh

Now stanza 14.....

Bhogaha Shiven Mokshtu Vishnuneti Vinischayaha Lokepi Yat Prabhurmukte Tanna Yachhati Karhichita (14)

Bhogaha : Worldly physical emetics

Shiven : Through Shiva

Moksh : Salvation

Tu : And (That)

Vishnun : Through Vishnu

Eti : Like that

Vinischayaha : It is sure

Lok : Worldly happiness

Epi : But

Yat : That

Prabhur : Master

Mukte : What he enjoys

Tan : They

Na : Not

Yachhati : Give

Karhichita : To anyone
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PostPosted: Tue Apr 25, 2006 10:45 am    Post subject: Reply with quote

Jai Shree Krishna

Quote:
Bhogaha Shiven Mokshatu Vishnu neti Vinischayaha |
Lokepi Yat Prabhurmukte Tanna Yachhati Karhichita || (14)


Bhogaha : Worldly physical emetics. Please see Bhog in which we described this entity. Here it is:
The emetics of Worldly physical (Emetics= a substance that causes vomiting) is that bhog when taken, will cause symptoms of emetics. We did speak of Sankhiya Moksha, now the Pashu Jiva Panch ratra suggest for Bhog, Moksha and fala are instigated by Shiva and Vishnu, so Brahma is the one to take charge of this fala. They are capable (Shaktau) to bestow this Moksha. Shree Naradmuni also reiterates this in his 'Narad-Panch ratra'. Please note these Moksha are 'samrthiya suchak' (only acquired according to one's ability) and not 'daan suchak' (is not bestowed but only given as per the Jive's deeds).

Shiven : Through Shiva. We did speak of Sankhiya Moksha, now the Pashu Jiva Panch ratra suggest for Bhog, Moksha and fala are instigated by Shiva and Vishnu, so Brahma is the one to take charge of this fala. They are capable (Shaktau) to bestow this Moksha. In Mahabharata there is a description of Mokshastra, and Moksha Dharma. These Shastra are Sankhiya, Yoga, Panchratra, Ved and Pashupat Gyan. In all above Shastra Shree Bhagvana (the two main forms of Bhagvana are Vishnu and Mahesh) are described as main gods who can insignificantly be the investiture (formal installation of deity in an official rank to bestow moksha). It is quite clear that Shiva gives enjoyment while Vishnu bestows liberation.

Moksha : Salvation, liberation.

Tu : And (That)

Vishnun : Through Vishnu. Vishnu bestows liberation.

Eti : Like that

Vinischayaha : It is sure

Loke : In worldly existence.

Epi : But

Yat : That

Prabhur : Master (Swami)

Mukte : What he enjoys. A powerful person in the world does not give away that which he cherishes most, except on rare occasion and even then, he would only give to someone who is very dear to him. As we discussed above, Shiva's greatest asset is liberation and Vishnu's great joy is His enjoyment with Laxmiji and this way Shiva gives enjoyment while Vishnu awards Liberation.

Tan : They (Vishnu and Shiva)

Na : Not

Yachhati : Give

Karhichita : To anyone. In reality, within the boundaries of Lokik life, to control and liaison "Pralaykatri Ghor Shakti" (The destructive and dangerous power and strength) and the nature and the sinful aptitude of disciples, Shiva do not reward liberation. In lokik, from Bhog, from material sins and other vile, Vishnu is independent, and thus His disciples do not indulge in Bhog of this nature, to these followers Vishnu bestows liberation. As Shiva is "treegun-yukta" (has three fold elements=Satvik, tamas and Rajas) Vishnu is "satvagun-yukta" (emulsified Satvik element) and Purna Purshottam instigates "Nirguna yukta" the utimale liberation known as Param Falam.

Summary:

It is quite clear that Shiva gives enjoyment and Vishnu bestows liberation. A powerful person does not give away that which he cherishes most, except on rare occasion and even then he would only give to someone who is very dear to him. (14)
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PostPosted: Tue Apr 25, 2006 2:31 pm    Post subject: Reply with quote

Jai jai shri gokulesh

Pustidasji, That was a excellent explanation.

Now stanza 15.......

Aatipriyaya Tadapi Diyate Kvachidev Hi Niyatartha Pradanen Tadiyatayam Tadashrayaha (15)

Aatipriyaya : To some very dear devotee

Tad : That

Api : But

Diyate : Been given

Kvachidev : Sometimes

Hi : Is

Niyat : It is sure

artha : Wealth

Pradanen : By fulfilling

Tadiyatayam : According to set practice

Tadashrayaha : There refuge
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PostPosted: Wed Apr 26, 2006 6:05 am    Post subject: Reply with quote

Jai jai shri gokulesh

Pratyekam Sadhanam Chaitad Dwitiyarthe Mahan Shramaha Jivaha Swabhavato Dushta Doshabhavaya Sarvada (16)
Sharavanadi Tataha Premna Sarvam Karyam Hi Sidhyati (161/2)


Pratyekam : Both, Shiv-Vishnu’s one

Sadhanam : Means of salvation

Chaitad : to achieve

Dwitiyarthe : to give other goals/ pursuits

Mahan : great

Shramaha : strain

Jivaha : Human souls

Swabhavato : by nature

Dushta : faulty

Dosha: full of impurities

bhavaya : To get rid of impurities

Sarvada : always

Sharavanadi : resort to listening of godly discourses

tataha : then

Premna : with love and affection

Sarvam : everything

Karyam : to do

Hi : with that

Sidhyati : is acheived
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PostPosted: Mon May 01, 2006 8:49 am    Post subject: Reply with quote

Jai Shree Krishna
My apology in late posting of these stanzas. Sorry.

Quote:
Aatipriyaya Tadapi Diyate Kvachidev Hi
Niyat artha Pradanen Tadiyatayam Tadashrayaha (15)
Pratyekam Sadhanam Chaitad Dwitiyarthe Mahan Shramaha
Jivaha Swabhavato Dushta Doshabhavaya Sarvada (16)
Sharavanadi Tataha Premna Sarvam Karyam Hi Sidhyati (16 1/2)




Aatipriyaya : To some very dear devotee (most loved and deserving character)

Tad: That (that is for one's person use only)

Api : But

Diyate : Been given (this value of giving is famous and if it not given then it is known as going against the character).

Kvachidev : Sometimes

Hi : Is

Niyat : Here it mean as per regulation (niyam Purvak), according to set practice, Moksha is given as per once pursuits (Pursharth). For most loved devotee, Shiva gives Moksha and Vishnu bestows Bhog. This is the way both Shiva and Vishnu favours the most loved devotees. Since Shiva's greatest assets is liberation and Vishnu's great joy is

artha : Wealth

Pradanen : By fulfilling

Tadiyatayam : According to once relative belonging to that religion (to belong to some one in that sector).

Tadashrayaha: Their refuge, that is salvation, refuge to either Shiva or Vishnu.


Pratyekam : to each, Shiva to Shiva-Vishnu to Vishnu. Vishnu and Shiva have their specific practices that their followers adhere to in order to attain their respective rewards

Sadhanam : Means of salvation

Chaitad : to achieve

Dwitiyarthe : to give other goals/ pursuits

Mahan : great

Shramaha : strain

Jivaha : Human souls. Shree Mahaprabhuji describes Jiva as Dev (Demi Gods, Danav (demons) and manav (human)). In His defination of Jiva Shree Vallabh explained the as follows:

The Jiva which has 24 elements and these are:
1. Shabda (words)
2. Sparsh (touch)
3. Roop (beauty)
4. Raas (ability to enjoy)
5. Gandha (Smell, aroma)
6. Satvik(swabhava)
7. Rajas (swabhava)
8. Tamas (swabhava)
9. Akash (Sky)
10. Vayu (atmosphere)
11. Tej (light)
12. Jal (water)
13. Pruthvi (earth)
14. Chaksu (sight)
15. Ras na (taste)
16. Ghrana (Brain)
17. Kshotra (hear)
18. Tvak (Feeling joy)
19. Hasta (hands)
20. Charan (feet)
21. Vani (voice)
22. Payu (Guda)
23. Upastha (ling, urethra)
24. Mana (mind, "heart")

So from 1 to 5 are called Panch Tanmatra, from 6 to 8 is called Gunn, From 9 to 24 is described as Vikar. (Vikar is also divided into Panch Mahabhto (9 to 13), Panch Gnanandriya (from 14 to 1Cool Panch indriyo (19 to 23). And Manna is the 24th, on its own. All these 24 elements are in combine state is known as Ling-deh (earthly body) with Chetna (agility) and Budhi (intelligence).

Swabhavato: by nature (Within the above 24 elements, the Ling-dev consist of Sharirabhiman (pride for the body they have) and this pride constitutes the character AND NATURE (swabhava)

Dushta: faulty. Here the fault that are described are instigated above any one of above mentioned elements or all of them. These dushta could be by avidhia (ignorance or not having proper knowledge), kaam, karma and vasna (lust). These types of dushta do not make this devotee a favourable devotee.

Dosha: full of impurities. These impurities hinders devotee's natural progress towards being tadiyatva (to belong to, that is Shiva or Vishnu), and it also hinders Tadashrayaha (surrender) to them (Shiva and Vishnu).

bhavaya: To get rid of impurities. So to get rid of these impurities...

Sarvada: always. One always has to...(without thinking about one's life span)...

Sharavanadi: resort to listening of godly discourses.(these discourses are done by sabda (words), Vakiya (phrases), arth (meaning) and ashay (intention)).Theses discourses are know as navdha bhakti (shravan, kirtan, smaran, Padasevenam, Archana, vandan, dasiya, sakhiya and Atmanivedanam)

tataha: then (after above navdha bhakti, that is not all nine but as per Anaya-Shastra, combination of three (shravan, kirtan and smaran) and of five of the above bhakti} suffices the progression into getting rid of impurities (sins, Dosha).

Prem na: with love and affection. With Shastra deliberation of this navdha bhakti instigates Prem na (with love) that is priti (love) towards the deity.

Sarvam: everything

Karyam: to do. The Karyam, the deeds that has the element of Tadashrayaha and tadiyatva, which is (for sure) what one has will achieve.

Hi: with that. (For sure)

Sidh yati : is achieved.

Summary:

Since Shiva's greatest asset is liberation and Vishnu's great joy is His enjoyment with Laxshmi, Shiva gives enjoyment while Vishnu awards liberation. Both rewards those who belong to Them and have their refuge. Shiva and Vishnu each have their own specific practices that their devotees adhere to in order to attain their respective rewards. If either Shiva or Vishnu have to give something that they are not accustomed to giving, then it is very difficult for them to do that. Jiva are by their very nature impure, full of sins. In order to get rid of these impurities, these Jiva should practice navdha bhakti and other appropriate spiritual practices. With this practice one becomes addicted with the deity and love will spring from this. Everything becomes accomplished when love arises. So this way, know that liberation is easily attained from Vishnu and similarly, enjoyment is readily acquired from Shiva.
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Last edited by Pushtidas on Tue May 02, 2006 10:28 am; edited 1 time in total
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PostPosted: Mon May 01, 2006 8:59 am    Post subject: Reply with quote

Jai jai shri gokulesh

Pustidasji, thanx for the beautiful explanation and there is a no need to appologize.
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PostPosted: Mon May 01, 2006 2:06 pm    Post subject: Reply with quote

Jai Shree Krishna

Thank you Unnatiji, now can you please put rest of the Balbodh stanza that is upto 19 1/2. Please post it at your leisure. Thank you in anticipation.
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PostPosted: Wed May 03, 2006 5:44 am    Post subject: Reply with quote

Jai jai shri gokulesh

Mokshastu Sulabho Vishnuarbhogascha Shivatstatha (17)

Mokshas : Salvation

Tu : That

Sulabho : Acheived through Happiness

Vishnuar : Through Vishnu

Bhogas : Worldly physical emetics which is described above

Cha : Or

Shivats : Through Shiva

Tatha : In the same way

Samparpanenatmano Hi Tadiyatam Bhaved Dhruvam Aatadiyataya Chapi Kevalaschet Samashritaha (18 )

Samparpanen : Through Dedication

atmano : Of one-self and belonging

Hi : Is

Tadiyatam : That one becomes firm

Bhaved : Happens

Dhruvam : Is sure

Aatadiyataya : Aim to complete belonging to God

Cha : And

opi : But

Kevalas : Only

chet : While

Samashritaha : With complete refuge in GOD
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PostPosted: Wed May 03, 2006 6:18 am    Post subject: Reply with quote

Jai jai shri gokulesh

Tadashraya Tadiyatva Buddhai Kinchita Samachret Svadharmamanutishthen VaiBharadvaigunyamanyatha (19)


Tadashraya : Refuge in GOD

Tadiyatva : Aim to complete belonging

Buddhai : To have such thinking

Kinchita : Some

Samachret : Always think

Svadharma : Self duty

Anutishthen : Doing

Vai : Decide

Bharadvaigunya : Double load

Anyatha : Otherwise

Ityevam Kathitam Sarva Naitagyene Bhramaha Punaha (19 1/2)

Ity : Like this

Evam : In this way

Kathitam : It is said

Sarva : Everything

Naita : Not this

GyaneBhramaha : Misgiving in respect of this knowledge

Punaha : Again

I have tried my best to translate but if at all i'm wrong, Please feel free to correct me.
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PostPosted: Wed May 03, 2006 7:52 pm    Post subject: Reply with quote

Jai Jai Shree Gokulesh
and Jai Shree Krishna

Thanks for the word breakdown. You have done very well so far. I am sure you have taken lot care in putting these words on Tibari. Unnatiji, I will soon post my next posting. Thanks again for your help.
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PostPosted: Thu May 04, 2006 2:49 am    Post subject: Reply with quote

Jai jai shri gokulesh

Pustidasji, thanx for the kind words. But Infact i thank you coz you made the treatise of Balbodh very easy to understand by giving a word to word explanation. Please do it as per your leisure.
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PostPosted: Mon May 08, 2006 8:22 am    Post subject: Reply with quote

Jai Shree Krishna

Here is the final post on Balbodh. Thank you Unnatiji for the help and I hope everyone has enjoyed this lovely granth.


Quote:
Mokshas tu Sulabho Vishnuarbhogascha Shivatstatha (17)
Samparpanenatmano Hi Tadiyatam Bhaved Dhruvam |
Aatadiyataya Chapi Kevalaschet Samashritaha (18 )
Tadashraya Tadiyatva Buddhai Kinchita Samachret |
Svadharma manutishthen Vai Bharadvaigunyamanyatha (19)
Ityevam Kathitam Sarva Nai atagyane Bhramaha Punaha (19 1/2)




Mokshas : Salvation

Tu : That

Sulabho: Achieved through Happiness

Vishnuar : Through Vishnu

Bhogas : Worldly physical emetics which is described above

Cha : Or

Shivatah : Through Shiva

Tatha : In the same way

Samarpanen : Through Dedication

atmano : (of Jiva, Soul)Of one-self and belonging. (see above, a full definition of Jiva is described in our previous posting)

Hi : Is

Tadiyatvam : That one becomes firm. Tadiyatvam means the surrender of a soul and then this soul becomes firm in belonging to the surrendered personality. In other words, stay with that personality with whom you surrendered and then firm the bond of relationship of surrender and be faithful to the personality. (Please note, here in the stanza (1Cool the word used Aatadiyataya means the opposite of Tadiyatvam.)

Bhaved : Happens

Dhruvam: Is sure (for sure).With firm assurance. The total surrender of soul can only be acquired by Shravanam and not any other 'sadhan, and with this Shravanam bhakti one gets a firm Atmanivedanam, that is for sure.

Aatadiyataya : Aim to complete belonging to God is with Tadiyatva with Shravanam Bhakti, Path and Puja does not firm the Atmanivedanam, so the aim to complete belonging is not Aatadiyataya, that is not fore sure and the bond seems to be not that firm.

Cha: And

Opi: But

Kevalas: Only

Chet: While (if it was there, while...)

Samashritaha: With complete refuge in GOD.( In all aspect refuge to God and one should think God is his saviour and no one else)

Tadashraya: Refuge in GOD. He is my only saviour.

Tadiyatva: Aim to complete belonging.

Buddhai: To have such thinking

Kinchita : Some (that is with Tadashraya, Tadiyatva and Buddhai, some only gets Diksha according to its adhikar.

Samachret: According to one's ability (adhikar) one will become firm in Tadashraya, Tadiyatva and Buddhai, so one attempts to do this with that in mind, so always think in this concept. This way according to ones ability one becomes very firm serving God and also establishes strong bond of belonging.

Svadharma: Self duty (with Varnashram dharma, that is ones birth right of belonging self duty which depicts one's destiny).

Anutishthen: Doing

Vai : Decide

Bharadvaigunya: Double load (when one does not follow Svadharma of Sva Varnashram dharma then the being of being non religious and also on ones character (swabhava) instigate double load of sin). And because of Bharadvaigunya, it makes difficult to receive salvation.

Anyatha: Otherwise (if you don't follow Svadharma, then you will have to carry double load of sins, that is Bharadvaigunya).

Iti: Like this (one is making it more difficult to get salvation from these two (Shiva and Vishnu) deities.

Evam: In this way

Kathitam: It is said

Sarva: Everything (this includes one's dharma and sidhant of others as well).

Nai: Not this

Atagyane: and when one becomes knowledgeable about one's dharma and sidhant of others..

Bhramaha: Misgiving in respect of this knowledge.

Punaha : Again. - Here one should read as," Even though. One becomes knowledgeable about one's dharma and other's sidhant, any misgivings in respect of this knowledge is not possible.

Summary:

Shiva and Vishnu each have their own specific practices that their followers adhere to in order to attain their respective rewards. If theses two deities (Shiva and Vishnu) have to give something that They are not accustomed to giving, then it is very difficult for them to do that. As souls are by their very nature impure, in order for them to become free from these impurities they should have a total surrender. With surrender, the soul then attains Tadiyatva (belong to Him) and should practice devotional listening and other appropriate spiritual practices.

A devotee or rather a practitioner certainly attains the exalted position of Tadiyatva when there is Tadashrayaha (self-dedication). If divine state of Tadiyatva has not arisen, then one should seek His shelter and observe at least some dharma practices that are prescribed for that particular stage of life. When one does not follow Svadharma of Sva Varnashram dharma then the being of being non religious and also on ones character (swabhava) then one's burden will be two-fold, and because of Bharadvaigunya, that is, the spiritual state of belonging has not been achieved nor has the merit of proper action, it makes it double difficult to receive salvation.

In lokik Moksha Shastra, Vaishnav tantra is the best, and Shree Krishna has said about this Karma Yog.

In the closing remark (stanza 19 ½ ) Shree Mahaprabhuji said:

By understanding all that I have said in this teaching, confusion concerning the pursuits (Pursharth) of life will never arise

|| eti Shree Vallabhachariya viranchito Balbodh sampurnaha ||
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PostPosted: Mon May 08, 2006 9:45 am    Post subject: Reply with quote

Jai jai shri gokulesh

Pustidasji, thanx for the beautiful explanation. And thanx for your support to describe word to word.
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PostPosted: Mon May 08, 2006 11:33 am    Post subject: Reply with quote

Jai Shree Krishna

Thankyou Pusthidasji and Unnatiji, for completing the Balbodh, am grateful for the effort and hard work you both have put.

From reading the above stanza I understand we are full of dosh and the only way that we can minimise our faults is by doing navda bhakti and completely surrendering to the deity you have faith in. After surrender ship you will start feeling a sense of belonging and love for god will increase

Jena Cho tena thai ne rhjo

So Pusthi souls belong to Purna Purshottam and we must totally devote ourselves to him and have complete faith, also carry out our worldly duties without hesitation. It’s seems impossible to get rid of all our sins as all these 24 elements are part of our earthly body and surrender-ship is the key, without that you will not feel a sense of belonging and will not be able to obtain that closeness with Thakorji

JSK
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