Krishna Seva

[shahhetp]

Jai Shri Krishna,

Thanks very much Unnatiji for wondefull postings. I am eagerly waiting for ur further postings.
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Jai Shree Krishna
Hetal Shah
Shri Vallabh hi ko bhari bharoso .....................

[Pushtidas]

Jai Shree Krishna
and Jai Jai Shree Gokulesh,

Engrossed in the posting and well posted Unnatiji. Sankhya and Brahmavada vivaran is well covered.

Thanks good satsang approach
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Dasa nu das
Pushtidas

[unnati]

Jai jai shri gokulesh

Hetalji and Pustidasji thanx for those kind words..

Here i continue....

Though we say Buddhism has left the land of its birth, it is not the whole truth, for even at present it is to be found in a disguised form. The theory of Maya in its proper light is a mild edition of Buddhist doctrine. Its ultimate significance is very similar to Buddhism. This theory comes very near to the Buddhist doctrine of void or Shunya-Vada. The whole theory appears to have been propounded in an unexpected element of disillusioned. Though this system possesses as thoroughly Vedic, the absolute eternal truths of the Vedas in their proper light are conspicuous by their very absence. All seems distorted and twisted. Hence it is that the claim of this theory of Maya to be regarded as Vedic is strongly criticized by all the later doctors of Vedanta.

When Shri Mahaprabhuji was born, this atheistic system was very prevalent, as it is even today through the general ignorance of the people. In spite of Ramanujacharya, Madhvacharya, and others, Shankaracharya seemed to carry everything before him on account of the unequal charm of his language. The whole body of the Vedanta sutras has been poisoned to the very core by the so-called theory of Maya.

The pure brahma-sutra of the ancient Vedic sages was covered up by this new doctrine, having its origin in Buddhism. It was Shri Mahaprabhuji who tried and succeeded in showing the baseless ness of Mayavada in the Vedanta-sutras and establishing the pure Brahmavada of Vedic seers by a thoroughly consistent interpretation of the Brahma-Mimansa. The Vedic doctrine of Vallabha is known as Suddha-Advaita Brahma Vada. This doctrine is the natural outcome of the four Pramana’s i.e. Veda, Bhagwat Geeta, Brahma Sutra and Shrimad Bhagwat. Shri Mahaprabhuji has written on all these with a view to show that they unanimously teach one and the same thing. Similar attempts before and after Shri Mahaprabhuji were made by Shankara, Bhaskara, Ramanuja, Madhva, Srikantha, and Bhikshu.

Ramanuja and Srikantha are both Visistadvaita-vadins. One is a Vaishnav and the other is a Saiva. It deserves to be remarked that this Saiva system is altogether different from the Shankara system.

According to Shankara--- Brahma, Vishnu, and Shiva are mere creatures of nescience, and are as unreal as the objects seen in a dream.

But to Srikantha--- Shiva is real supreme deity, as Vishnu is to Ramanuja, Madhva or Nimbarka, or Purushottama to Shri Mahaprabhuji.

Bhaskara and Nimbarka are both Dvaita-Dvaita philosophers. To the first named scholar duality is due to the real thing limiting addition, while non-duality is real; to the second non-duality is Accidental(aupadhika), due to the limiting addition, while duality is real.

Madhva is a dualistic philosopher, but Shri Mahaprabhuji looks upon him also as a partially dualistic and partially non-dualistic one. The theory of Bhikshu is styled as Vibhagadvaita. This theory is the outcome of the mixture of Sankhya, yoga, and the Vedanta.
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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

The Philosophy of Shri Vallabhacharya:

Shri Mahaprabhuji was a great scholar who was well versed in every aspect of Sanatan Dharma philosophy and religion. His scholarly debates with various learned men and expertise in midst of great scholars earned him their respect and admiration. He was bestowed with titles like Bala Saraswati, Acharya, Shri Vallabha, Jagadguru, and Shri Mahaprabhuji etc. Every learned person and every Krishna devotee of his time viewed him with highest respect.

During his time, Shri Mahaprabhuji saw that Indian religion philosophy i.e., various scriptures, text, mantras were misinterpreted and misunderstood. He debated extensively with great scholars of various sects and defeated Mayavadi scholars and other similar to them. He propounded a philosophy called Suddhadvaita Brahmavada on the basis of 4 scriptures

1. Vedas
2. Brahma sutras
3. Bhagavat Gita
4. Shrimad Bhagwat

It is the essence of these 4 scriptures that becomes the basis of whatever he has propounded. Through the philosophy based on the above four texts, he explained the relation of;

1. Brahman - (God, Parmatma, Isvara)
2. Aatma - (Jiva, Soul, Spirit)
3. Jagat - (Universe)

He says Brahma is Sat, Chit, Anand - meaning existence, consciousness and bliss. Brahma is pure Bliss (Purna Anand) and it has its own form. All the Demi gods worshipped by us are different manifestations and aspects of the same supreme Brahma. Brahma is truth. Aatma or Jiva is a tiny part of this Brahma element and is separated from Brahma the way sparks are separated from blazing fire. Aatma is a tiny part of Parmatma and not Parmatma Himself because once it enters the Jagat it surrounds itself with ego and illusion in the form of I and Mine. It therefore becomes imperfect by losing its Anand or Bliss. Aatma is Sat and Chit, but since it is not Anand, it is not God. And Bliss can be achieved only by pure devotion towards Brahma.

Not only Brahma is Nirakar (Formless), but also Saakaar (with form), and qualified or "Sadharmak". But the qualities and the form are neither worldly nor illusionary, and are above the state of three gunas (Sattva, Rajas, Tamas) i.e., Brahma is Alaukik, Amyik and Aprakrut. Brahma is the cause and means of Jagat (the Universe), so Jagat is truth in itself.

Shri Mahaprabhuji propounds two things mainly: That Brahma is a combination of opposite Vedas on one hand says that Brahma is without qualities (Nirguna) and formless (Nirakar) while on the other hand Vedas also that it is qualified (Sagun) and has various forms (Saakaar) and accept only half truth which would mean Vedas are self contradictory and since Vedas are the breath of God, they cannot be so. Therefore we have to accept that Brahma is Viruddha Dharmashrayee or a perfect combination of opposites. Shri Mahaprabhuji further says that Brahma is permanent, its existence is permanent.

Will continue soon in my next post. Please feel free to correct me and do add if i missed anything.
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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

[Sital]

Jai Shree Krishna,


Thanks Unnatiji, enjoying your postings thoroughly

JSK
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Madhurkomalkant padavali namami
Sital

[Vasant Punjabi]

Jai Jai Shri Gokulesh,

Unnatiji, enjoying your postings please do continue ! Thanks.
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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."----

[shahhetp]

Jai Shri Krishna

Thanks very much Unnatiji for lovely postings.


Brahma is without qualities (Nirguna) and formless (Nirakar) while on the other hand Vedas also that it is qualified (Sagun) and has various forms (Saakaar)

Sorry,Unnatiji I didn't understand the last part and got confused. If possible can you please explain this with any example
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Jai Shree Krishna
Hetal Shah
Shri Vallabh hi ko bhari bharoso .....................

[unnati]

Jai jai shri gokulesh,

Thanx to all for the appreciation...

[shahhetp]

Jai Shri Krishna,

Thanks Unnatiji for indept explanation and solving my query. Eagerly waiting for ur further postings.
_________________
Jai Shree Krishna
Hetal Shah
Shri Vallabh hi ko bhari bharoso .....................

[unnati]

Jai jai shri gokulesh,

Here i continue...

The cycle of creation and annihilation, which we know, are not the attributes of Brahma but they are actually manifestation and non-manifestation. Hence Brahma is truth and permanent. It is existence and bliss, but Jagat due to its manifestation and non-manifestation lacks the permanence of Brahma but is definitely a part of Brahma and is therefore truth. Jiva is also accepted as a part of Brahma as it has the truth and existence quality of Brahma but because it is bereft (Tirodhan) of the bliss element it is not Brahma itself.

Shri Mahaprabhuji says that beyond the Akshara Brahma is a greater power - the Para Brahma (Gyan margi and Karma margi's aim is to reach till Akshar brahma and for Pustimargi's the main aim is Para Brahma ). As Akshara is quality less and possesses limited bliss, Para Brahma is qualifies with various forms and is complete bliss which is essential form (Poornanand). It establishes the truth and the relation of Jiva, Jagat and Brahma, since the universe and the soul are manifestations of Brahma they are essentially are him. Their relation with Him is that of a part of a whole and this is Brahmavada in its pure form.

This Brahma being the cause of the Universe cannot be realized only by knowledge but by pure devotion, and therefore Shri Mahaprabhuji inculcates "Nirguna" Bhakti or selfless devotion into Pushti Marg as a way to achieve the supreme, this devotion is both the means and the end by itself. It is the effort and the fruit by itself. This becomes the base of his theory of "Suddhadvaita Brahmavada".

The path of pure devotion is so that Aatma can reach Parmatma and this he did by establishing Pushti Marg or path of unconditional love to Shri Krishna, who, according to the scriptures, is Absolute Brahma. The first principle that Shri Mahaprabhuji Propounded in Pushti Marg was self-surrender or Samarpan. From every person who followed him, Shri Mahaprabhuji demanded total self-surrender at the feet of Shri Krishna(As said at Gadhmantra). Thus giving Brahma Sambandh and relating every person to God, promising to love him and worship him with absolute devotion and faith.
_________________
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

SUDDHADVAITA :

Shri Mahaprabhuji's philosophy is a faithful interpretation of Vedas and Upanishad's teachings. Which in known as "SUDHADVAITA" I.e. Non Dualism or Pure Monism.

In the system of Suddhadvaita Vedanta, otherwise known as Brahmavada, the One, Secondless, Ultimate Reality, is the only category. Every other thing has proceeded from it at the time of creation, is non-different from it during creation, and merges into it at the time of dissolution … living souls and the non living objects are respectively its parts and modifications. The living souls are its parts because they retain to some extent the essential quantities thereof, namely, consciousness and bliss. The non living objects are its modifications, because the above said qualities are absent therein.

"God" is nothing but a convenient theological term for this Ultimate reality. In the Vedic Scriptures, it is called "Brahma" because it is greater than its parts i.e. the living souls and its modifications and the non living objects. It is also called "Parmatma", because it pervades them all.

Suddhadvaita means unity, pure and simple.

Will continue soon in my next post.
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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

[Vasant Punjabi]

Jai Jai Shri Gokulesh,

Well said Unnatiji, please continue !

Will just add a few words.

Relying on the Vedas, Shri Vallabh believes that in the beginning i.e. before this Creation came into existence, the Ultimate Reality was the only Entity; and it was this one Ultimate Reality which became many, and it is this act of becoming many that is responsible for the coming into existence of this Creation.

Now this fact of creation also when closely considered leads to rational support to the doctrine of Suddhadvaita or Pure Monism.

The most important aspect of the Ultimate Reality is that it is one and without a second, He is infinite and all comprehensive.

The diverse names and forms to be found in this universe are but the manifestations of the self same Ultimate Entity. In other words that One Ultimate Entity has become Many.

The powers of this Ultimate Reality are simply in comprehensible, and one peculiar charateristic of this aspect is the fact that even the mutually conflicting qualities can reside together in it.

This Ultimate Reality is endowed with all divine qualities. In other words, it is not attribute less as some may think.

The Ultimate Reality is both personal and impersonal, and the personal aspect repeatedly incarnates itself.

All this activity is only a sport on the part of this Ultimate Reality.
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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."----

[shahhetp]

Jai Shri Krishna

Unnatiji, Vasantji I am really enjoying ur postings.
_________________
Jai Shree Krishna
Hetal Shah
Shri Vallabh hi ko bhari bharoso .....................

[unnati]

Jai jai shri gokulesh

Vasantji, Thanx for adding... Pls continue where ever u feel like..
Hetalji, Here i continue...

"Sad eva somya idam agree asid, ekam eva advitiyam"
Meaning - "In the beginning there was only one Real Entity, only one and that too without a second."

"Tad aiksata 'Bahu syam, prajayeya' iti"
Meaning - "That one Real Entity wished: Let me become many, let me multiply myself."

Katha Upanishad says
"Some rare seeker of like eternal turned his gaze inward and saw God face to face." God is both within and without. The difference is, however, that God without is simply known whereas God within is actually felt. Like the hunger of another person is simply known but one's own hunger is keenly felt. And knowing and feeling are worlds apart.

Other thinkers simply knew that the world is full of misery, whereas Gautama Buddha actually felt it. In the same way, philosophers simply know that God is everywhere, whereas saints actually feel his presence everywhere. That is why the hearts of the latter are full of compassion for even the tiniest of creatures.

"God is one; and that too without a second." This statement is capable of being interpreted in two ways; and these two ways arise from the two ways in which the word "second" is interpreted. If by the word "second" is meant a second God, the statement means that there is one God and there is no other God. In other words, there are no two Gods; but there can be entities other than God.

The dualistic philosophers like Sri Madhvacharya adopt this interpretation. If, however, by the word "second" is meant a second entity, the statement means that God is the only Ultimate substance in the universe. In other words, there is no entity other than God, God is the only entity in the universe. This is the interpretation adopted by monistic philosopher like Shri Mahaprabhuji. There is one extreme view as regards the second interpretation. And this extreme view arises from the logical limitation,Viz, one is always one and never two.

Shankaracharya takes this extreme view. According to him, everything other than this one ultimate Substance, which may happen to appear, is only apparent and not real.

Now like Vasantji said, Relying on the Vedas, Sri Vallabhacharya believes that in the beginning, ie before this Creation came into existence, the Ultimate Reality was the only entity; and it was this one Ultimate Reality which became many. And it is this act of becoming many that is responsible for the coming into existence of this creation. Now this fact of creation also when closely considered lends to rational support to the doctrine of Suddhadvaita or Pure Monism …

Here, there arises a very important question: A potter makes a pot out of clay. A goldsmith makes ornaments out of gold. Out of what, then, does the Creator create this universe? Without clay the potter is helpless. For, without it he cannot make a pot. Similarly, the goldsmith cannot make ornaments without gold. Moreover, the potter requires a wheel; and the goldsmith his tools. Without these, they can do nothing i.e. both material and efficient cause. Does the creator too then requires any tools with which to fashion the universe? The clay and the wheel are other than the potter; the gold and the tools are other than the goldsmith. Now, if the creator were to need a material like clay or gold; or were to depend on instruments like the potter's wheel or the goldsmith's tools, would it not curtail his independence to that extent. How would this be compatible with his infinite power or omnipotence?

Shri Mahaprabhuji, in his Anu Bhashya has discussed this (very) point… God the Creator is all in one; and that He creates the universe out of himself without any irrelevant help whatsoever. And the Shruti passage "Sa atmanam svayam akuruta" states this very thing.
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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

"Suddhadvaita" notes that this Universe and individual soul are part and parcel of Brahma and there is no difference or dualism.
Brahma exists in pure form both as creator and as created.

Brahma
Brahma has three forms,
(i) the highest divine form (adhidaivik) as Lord Krishna or Purusottama, possessing an infinite number of auspicious attributes, attainable by a devotee. In this "Anand" element is more prominent;
(ii) the aksara form (adhyatmik), in which all the attributes have become non-manifest and which alone is attainable by sages (jnanin). Here "Chit" element is prominent, and
(iii) the (antaryami/adhibhautik) form as seen in the incarnation or avataras of Lord Vishnu. The materialistic aspect consisting of Universe, i.e. Jagat. In this "Sat" element is prominent.

Brahma is free from the 3 kinds of difference known as;
(i) Svajatiya-bheda: difference which appears between things of the same
category
(ii) Vijatiya-bheda: difference which appears between things of different category and
(iii) Svagata-bheda: difference which manifests itself in one and the same thing, either between its essence and form or between its component parts.

It is omniscient and omnipotent and possesses an infinite number of attributes. It has marvellous powers by virtue of which it can even hold together things or attributes which are mutually opposed. Thus it is both qualified (saguna) and unqualified (nirguna). It is one, eternal, omniscient, omnipotent, possessed of an infinite number of attributes, and essentially of the nature of sat (existence), chit (intelligence) and
ananda (bliss). It is Suddha (pure), i.e, never contaminated by
connection with maya".

Will continue soon...
_________________
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