Krishna Seva

[Sital]

Jai Shree Krushna Pyara Vaishnavs

Shree Vallabhraiji Mahodayshree was present at Shree Gusaiji Pragitya Ustav in London on the 17th of December 2006, which was organised by International Pushtimargiya Vaishnav Parishad. The event was a great success and Shree Vallabhraiji bestowed wonderful Vachnamrut to vallabhi vaishnavs. One of the topics that he spoke about was Anyaasray.

Short summary:

Once a soul has obtained Brahmasbandh a relationship with Thakorji has been formed and the soul’s bhakti should only be directed to him to attain his love, we must put our Thakorji’s hapinnes above all and serve him with our mind, body and wealth, which is called Tanuja and Vittaja Seva.

Nevertheless, when a vaishnav’s wedding is arranged and the priest informs them to carry out Ganeshji’s Pooja then it is their duty according to the Vedic scriptures to perform this ritual. Also if there is a family tradition to carry out Kuldevi’s Pooja one’s a year then one should act upon (please be aware that this does not mean performing pooja’s to demigod for material gain). These scriptures are the voice of god and are rules set by the supreme, which must be followed by all whilst we are here.

For example, we have lots of no entry signs in the U.K and in no circumstances can we enter these roads, which have these colourful signs stating no entry. If we do break the rules then we will have to pay a huge fine.

So this way if we don’t comply with the Vedic scriptures when performing certain rituals then we are putting the responsibility on Thakorji and giving him trouble to solve our materialistic problem. The Demi-gods were created to take responsibility of certain tasks in this world and by adhering to follow certain rules we are not being disloyal to Thakorji. On the contrary we are obeying to his set of laws.

Anyaasray is when one goes to temples of demigods or other incarnation’s and worships them for material gain, such as bodily health or money. Also seeing a person who advises one that they have contact with demigods, and can help solve one’s material problem is also called Anyaasray.

Have full faith in Shree Thakorji he will do what’s best for every person; there is no person in this material world who is entirely happy as everyone has to pay for their karma’s. The only way one can de-stress them-selves and be content internally is by praying to Thakorji. The Ashtaakshar Mantra is very powerful and will heal a person from their entire problem. Take some time aside, close your eyes think of Shree Thakorji and with full faith recite Shree Krushna Sharanam Mama. After a few minutes the internal stress will automatically disappear.

Sorry vaishnavs, this posting doesn’t do full justice to his vachnamrut on Anyaasray, this was a short version so please feel free to correct any mistakes and add at your convenience

JSK
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Madhurkomalkant padavali namami
Sital

[shahhetp]

Jai Shri Krishna,

Thanks Sitalji for lovely narration.

Je Je told in vachnamrut that I and my is the only thing that prevents us to achieve lotus feet of Shri Krishna. Also he said one should not have I and My while performing seva.

I listened once Shyam bawa's vachnamrut where he mentioned I and my ka viniyog Shri Thakorjime karo.

I got confused here. One je je says that I and my should not be there while performing seva and other one says that u can have it.

lol, can someone explain this please .............

Jai Shri Krishna
Hetal
Shri Vallabh hi ko bhari bharoso.........................

[palna]

Jai Shree Krishna,
In addition Anyaasray means to take others shelter.
An-not Assray-shelter.

Thus taking shelter, refuge from another. Sitalji has given a good illustration by mentioning the practise of worshiping demi Gods for material gain or going to temples.

Unfortunately due to unforseen circumstances i was not able to make it for Jai jai's Vachnamrut so my response Hetalji is from previous discussions with other vaishnavs. Please feel free to add and correct.

In answer to your question Hetalji, i was under the impression that it need not matter when using 'I' in seva if the personal feeling is NOT towards one's self but towards Thakorji. e.g 'I' know my Krsna will love misri and makhan today; 'I' think he's just perfect and 'I' only want the best of shringar for him! etc

I have not heard Shyam bawa's vachnamrut so can not refer to his explanation so other vaishnavs please do contribute.
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Prem Bandhan Ajab Gajab, Brahmaganth sami aa ganth, na tutai na chutai

Palna na Koti Koti Jai Shree Krishna

[Sital]

Jai Shree Krishna,

Hetalji, I was really puzzled about this too as my comprehension of this topic previously concluded that the sentences contradicted each other. Since then this topic has been discussed and the following is my understanding from satsang, if it does not make sense please do let me know; Ahankar meaning ego can swerve us into the opposite direction of Shree Thakorji, on the other hand positive Shobhagiyamad is applicable in Pusthimarg

Using one’s ego in an materialistic mode whilst in seva indicates pride of doing Thakorji’s seva, and automatically refers to the concept of thinking that I am providing for Him or only because of my seva is Thakorji happy, which is the complete opposite of surrender ship as we are his servants, thus everything belongs to him and is given to us by the Supreme.

The following example’s will hopefully help distinguish between the two

Example 1; Showing off about how much you spent on Thakorji; I’ve spent so much on my Thakorji, nobody else would spend that much on him, I pray so much when you compare my bhakti to other members of the family = PRIDE

Example 2; “Well I know everything there is to know about my Thakorji and his seva, nobody else can beat my knowledge, seva and love” = PRIDE

Example 3: “By the grace of Shree Mahaprabuji and Shree Thakorji I am able to carry out such wonderful seva and it gives me so much bliss. Today I dressed him in pink vastra, he looked adorable and with the shringar I chose for him anybody would fall in love with my Thakorji.” = Positive Shobhagiyamad

Also the example Palna mentions in her posting illustrates ways we can us I in seva in a positive mode of Shobhagiyamad.

It’s good to cite comments about Thakorji appearance and how wonderful seva feels; also comparing our own seva to other vaishnavs and then trying to improve one’s own manorat is also part of Pusthimarg. However its erroneous when one gets bigheaded and thinks they are the only one’s doing lovely seva and comparing themselves to others who are less fortunate or thinking that they are doing a favour to Thakorji by performing seva. One should not compare themselves to other vaishnavs in that way. This is one of the reasons that Thakorji left the gopi’s in the Maharaas as each gopi thought that they were the only one’s who had made it this far and played Raas with Kanha. This has been explained by Pusthidasji under the topic Gopi- Geet, please do read it when you get a chance, as there is a lot more to Shobhagiyamad to what is briefly mentioned on this posting.

Pyara vaishnavs this is an interesting query raised by Hetalji, please elaborate and do feel free to correct any mistakes

JSK
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Madhurkomalkant padavali namami
Sital

[shahhetp]

Jai Shri Krishna,

Thanks, Sitalji and Palnaji for clarifying my doubt. Infact, Pushtidasji's explanation in Gopi geet made it very clear. Tnxz.

JSK,
Hetal
Shri Vallabh hi ko bhari bharoso .........................

[jagdish]

Jai Shri Krishna

a wonderful posting, thank you for summarising the vachanmrut so nicely.

A slightly different way of understanding this is as follows:

"Shyam bawa's vachnamrut where he mentioned I and my ka viniyog Shri Thakorjime karo."

These thoughts are based on my limited understanding, kindly excuse any confusions or errors and help to correct the same.

- both je jes are actually saying the same thing.

- one is saying be without Iness and Myness (so how can one be without them?) when we appear in front of Thakorji (in seva etc)

- the other is saying do viniyog of them in Thakorji / His seva
(so this is the answer to the above point - to be without them means to get rid of them, and one can do this by offering them to Thakorji)

-- examples given above by Palnaji and Sitalji are quite appropriate...

instead of saying (thinking) I am doing a,b,c ... change its direction... and say By Thakorji's krupa I am able to do a,b,c so here Thakorji is birajman in our vaani (speech), thoughts and actions, etc.. so the I is being utilised in Thakorji.

As soon as we enter seva or in front of Thakorji, If our Iness and Myness is offered to Him which means we become devoid of them.

- it also implies that the moment we start to enter seva, etc our minds/focus should be in Thakorji and not in lokik krams, because lokik krams involve Iness and Myness, but once the mind is focused on Thakorji and His happiness, etc. we should forget all lokik thoughts.

- it automatically means that we dove-tail (wrap/involve) our thoughts in Thakorji's seva and thoughts and His happiness, etc.. and once we do viniyog/offer it in His seva, etc, it becomes divine in nature by His grace, and then we are no longer possessors of our Iness and Myness and so we are without those elements of "pride/ego"

- then it all belongs to Thakorji and it is upto Him to do what He pleases with that. He converts all negative or material things we offer Him (example: in seva etc) into spiritual and positive things for His own use and in turn He gives us alot more by bestowing His krupa upon us.
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Best Wishes
Jagdish

[Sital]

Jai Shree Krishna,

Thanks Jagdisji, for your contribution and the lovely explanation’s

Shree Vallabhraiji Mahodayshree conveyed a message, which was specially dedicated to adolescents:

Life in the western society is extremely busy and people scarcely get time to themselves on weekdays, as a result when the weekend approaches most young people look forward to sleeping till late and going out in the evenings. A majority of the youngsters that study or work can probably recall, informing their parents that weekends are for sleeping and they would like to be left in peace. Even those who are married have extremely busy lives, balancing work; home and social life in addition to bringing up children is not easy.

On the other hand if weeks and years are passing by like this then when will one ever, have times to nourish the soul? Time flies and nobody stays young forever on earth, before you realise, it will be time to leave this material body and move on to the next destination. One we expire we don’t take anything with us except for our soul and spiritual wealth (Bhagvad naam). Our body is burnt to ashes and the wealth is distributed to the descendants, in reality on earth zilch belongs to us. Hence bhakti is critical for a soul’s eternal happiness.

Shree Vallabraiji stated that he didn’t expect every individual to commence praying continuously any carry out seva, however, strongly suggested for each person to take some time out on the weekend, even if its just and hour and recite with full concentration the Asthaakshar Mantra:” Shree Krushna Sharanam Mama “ with Thakorji’s picture in the mind and individual’s will notice the difference internally. Slowly one’s faith will increase and from within, will sense a call to devote some more time to Thakorji as they will feel happy and want to increase that bliss.

Yet, if folks are not concerned about their spiritual life, as these days most people are merely concerned about their looks, wealth, health and popularity for when they attend certain events. Even then all these anxieties can simple disappear by reciting this Powerful Mantra.

He then summarised this subject and requested for everybody to put some time aside and devote that to a spiritual activity, which could be to recite the Asthaakshar Mantra, narrating the Yamunastakam or perhaps some spiritual reading, some might even enjoy all three in addition to other activities not mentioned here and decide to split their time. Apply whatever suits best to your routine and develop slowly at a comfortable pace; you will definitely feel the change within yourself and the surrounding environment

Many vaishnavs were present at the Utsav, therefore this is a request for all to please feel free to correct my mistakes and elaborate on this posting

JSK
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Madhurkomalkant padavali namami
Sital

[shahhetp]

Jai Shri Krishna,

Thanks Jagdishji for lovely explanation. Sitalji lovely narration, I felt we are having Je je's vachnamrut again, sort of recap. It's really ossim, tnxz

JSK,
Hetal
Shri Vallabh hi ko bhari bharoso .........................

[Vasant Punjabi]

Jai Shri Krishna,

Thank you very much vallabhi vaishnavs for such a beautiful narration and now it seems that even I was present at the satsang. Please do continue and add more what ever one remembers.

Here is what is stated about I "ness" and "My Ness" in Shrimad Bhagwad
as said by the LORD himself

"Mind alone is held responsible for the bondage and emancipation of the soul. Attached to the objects of the senses, it leads to bondage; however, it develops affinity to the Supreme Person, it brings liberation to the soul. When the mind is purged of its impurities in the form of lust, greed, etc.---which have their root in the sense of I "ness" and Mine "ness"---- and becomes pure, it grows indifferent to pleasure and pain and gets equipoised.

For striving souls there is no blissful road to God Realization like Devotion directed towards the Lord, who is the SOUL of the universe.

These words are by God of Riches

"The time spirit alone is responsible for the birth and death of living beings."

Like the dream consciousness, the false notion of "I" and "YOU" and "MINE" arises in man due to ignorance (Of his essential nature) and as a result of his self-identification with the body; and it is due to this notion that he has to suffer bondage as well as miseries.

Words by our Vallabhkul

In order to SWIM one must first learn its means and learn to swim in shallow waters

So in order to do SEVA one must first concentrate his "MIND" in Seva.

Shri Vallabhacharya's philosopy is called as SUDHDHADVAITA i.e. BRAHMAVADA

"Brahma is Being, consciousness and Bliss. Maya is His Divine power by which GOD reveals the world from HIMSELF. Purpose of God's creation is HIS LILA.

Difference between JAGAt and SAMSARA

JAGAT is God's work where SAMSARA is the work of the JIVA under the influence of AVIDYA. Therefore JAGAT is REAL and SAMSARA is UNREAL.
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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."----

[unnati]

Jai jai shri gokulesh

Thanx to all for sharing those wonderful Vachnamrut.. Also thanx to Vasantji for explaning with refrence to Shrimad Bhagwat.

Shuddhadvaita Brahmvaad is the theory about forms of Brahman propounded first by Vishnuswami wherein it is believed that the Universe that has appeared before an infinite period is constituted by Brahman itself. The Effect (Karya) and Cause (Karan) i.e. Jagat and Jiva is Brahman itself.

"Jeev and Jagat both are true....and 'Sansar'(Ahanta + Mamta of anything) is fake...."

Sansar is said as fake bcoz of its ego-centric attitude i.e. the jiva is entangled with Ahamta ('I'ness) and Mamata ('My'ness) due to Avidhya (nescience).

"Jagat is made by God" and "Sansar is made by Us" so Sansar is said as fake... Which is beautifully explained in the above posting of Vasantji.
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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

[shahhetp]

Jai Shri Krishna,

Thanks very much Vasantji for lovely vachnamrut n explanation. Thanks Unnatiji for Sudhhadvaita Brammvad theory details.

I am afraid if I can request for more theory on Brahmvad?
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Jai Shree Krishna
Hetal Shah
Shri Vallabh hi ko bhari bharoso .....................

[unnati]

Jai jai shri gokulesh

Hetalji, thanx for the kind words..

Shri Mahaprabhuji has explained this in one of his work i.e. "Sarvanirnaya Nibandh" (183/184).

" Aatmaiva Tadidam Sarvam Srujati Prabhu: I
Trayate Trati Vishvatma Hruyate Hartishvar: I
Aatmaiv Tadidam Sarvam Brahmaiva Tadidam Tatha I
Iti Shrutyarthamadaya Sadhyam Sarvaiyarthamati: I
Ayamav Brahmavad: Shishtam Mohay Kalpitam II "

Meaning:
Here, Everything is parmatma. Whatever worldly object is seen is emerged out of Brahma, he is the Material and Efficient cause of the world. He is the Generator, Operator and Destroyer of the world. This sort of view is known as brahmavad, rest all views are not true as it simply Illusion.

Please feel free to correct..
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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

[shahhetp]

Jai Shri Krishna,

Unnatiji thanks for explaining with Sarvanirnaya nibandh and clarifying my doubt. Out of all the theories proposed by various pandits only Brahmvad is the real one as it has Shri Mahaprabhuji's support.
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Jai Shree Krishna
Hetal Shah
Shri Vallabh hi ko bhari bharoso .....................

[unnati]

Jai jai shri gokulesh,

Hetalji, Here is something more...

The sages of ancient India believed in an optimistic thorough-going pan-en-theism (All is in god). The theories like doctrine of illusive doubt were entirely unknown to them. But the few sages who were not having the complete knowledge weakened the solid foundations of the old Vedic text, and in its stead arose numerous other theories, theistic, anti-theistic, orthodox and unorthodox. These theories do not, in any way, supply the youthful optimistic spirit of the Vedic times. Thus due to this optimistic spirit was turned into a pessimistic one. The names of some of these systems are Sankhya, Yoga, Nyaya, Vaisheshika, and the Mimamsa, among the orthodox ones; and Jainism, Buddhism and the Materialism of the Chaarvaak among the non-orthodox ones.

Among the un-orthodox systems, Vyasa takes particular care to criticize the two most important of them, viz., Buddhism and Jainism. Their Profounder did not accept the authority of the Vedas. There is the revolt against the old Vedic religion.

The Buddha’s do not believe in a permanent soul. The purpose of the soul is served by alayavijnama. There is no Isvara-God. Karma is the chief regulator.

The Jain’s are anekanta-vadins. Their doctrines are styled sapta-bhangi-naya, which they reply to all existing things. Like Buddha’s, they also do not believe in God as a creator. According to them, the human soul consists of atoms, and is of the size of the body.

The spirit of these two systems is pessimistic. Their claims to be ranked as religious systems are based on their laws of rigidly disciplining the life of man. These two systems are strongly criticized by Vyasa in the second pada of the second chapter of the Brahma-Mimansa.

Of all the systems which recognize the Vedas as an authority, the first and foremost stands the atheistic system of Kapila.The importance of this system can be realized from the fact that Vyasa devotees more padas than one for its negation, and that it has been hailed with great enthusiasm by modern oriental and western scholars as the the first singularly philosophic attempt which tries to probe into the mysterious problems of the universe through the instrumentality of the pure reason.
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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 Sankhya’s admitted two principles purush and Prakriti. They did not accept anything like God. The purushas or souls are many, all pervading devoid of attributes and action, intelligent etc., while Prakriti is the equibalance of the three gunas sattva, rajas, and tamas. When purusha becomes aware of Prakriti, the equibalance of these three gunas is distributed, and creation is the result, which leads purusha into bondage (sansaric). The sole aim of the Sankhya’s is to set free purusha from Prakriti. Complete cessations of all pains and souls existence in an unconscious connection with pure intelligence constitute absolution. The Sankhya system is technically called Vikruta – Parinamvada. The turning of milk into curds illustrates prakriti’s evolution into universe.

Nyaya and Vaisheshika systems are attributed to Gautama and Kannada respectively. They believe that the universe has originated out of atoms. God, whom unlike the Sankhya’s they accept, the only the efficient cause of the universe as a potter is of the jar. The human souls are many, all pervading etc. Final complete cessation of all pains is their ideal of absolution or Moksha. This doctrine is technically known as Arambh-vada or Asat-karya-vada. Coming into existence of a pot which had no existence in earth before its origination illustrates the case of the universe coming into existence though it was not there in atoms.

Jaimini, the author of Karma-Mimansa. The only thing to which Vyasa strongly objects is the sole predominance of karma in the regulation of the universe. Vyasa believes karmas as one of the inherent eternal powers of God, who through the agency of karma controls the universe.

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