What is ur Tatva Gnyan?

[samil 0]

please could u'll tell me ur tatva gnyan?

 

[Guest guest]

hi. thanks for your nice question. this is a nice overview of our philosophy, by Bhaktivinoda Thakura:

 

Translation

 

"I worship Sri Gauracandra [Lord Caitanya] Who has revealed the path of wisdom. The Vedic scriptures are the only authority for knowledge of the ninefold aspects of wisdom, which are (1) Sri Hari is the only source of wisdom; (2) He is omnipotent; (3) He is an ocean of bliss; (4) the living entities are His parts and parcels; (5) some of the living entities are conditioned by the material nature; (6) other living entities are liberated from material nature; (7) everything, including the jivas, is one and different from Sri Hari; (8) unalloyed devotional service is the only means for the conditioned souls to go beyond this world of birth and death; (9) love for the Supreme Lord [prema] is the only goal."

 

that is the first verse, giving an overview. now i'll post the whole thing:

 

http://www.vtweb.com/gosai/chaitanya/saranagati/html/guardians/das_mula.html

 

Das Mula

by

Srila Saccidananda Bhaktivinoda Thakura

 

The Ten Maxims of Sri Krishna Caitanya

Sri Dasamula-niryas

 

The Essence of Ten Maxims

By Srila Thakura Bhaktivinoda

 

Verse 1

 

amnayah praha tattvam/ harimiha

paramam/ sarvasaktim/ rasabdhim/

tadbhinnamsamsca jivan/ prakriti kavalitan/

tadvimuktamsca bhavat/

bhedabheda-prakasam sakalamapi hareh/

sadhanam suddha bhaktim/

sadhyam yat pritim/ evetyupadisati harau

gauracandram bhajetam

 

Notes:

 

The wisdom revealed by Sri Gauracandra is being described briefly as follows:

 

Tam gauracandra bhaje (I worship that Sri Gauracandra) yah (who) amnayah praha tattvam (the ninefold aspects of wisdom revealed as authorised by the Vedic scriptures; such as, (1) Sri Hari is the only source of wisdom; (2) He is omnipotent; (3) He is the ocean of universal bliss; (4) the living entities are the parts and parcels of Sri Hari; (5) some of the living entities are conditioned by the material nature; (6) some of the living entities are liberated from material nature; (7) the universe is nothi ng but the manifestation in oneness and difference with Sri Hari; (8) uncontaminated devotion is the only means of liberation for the conditioned souls; (9) love for Supreme Godhead is the only goal of knowledge and wisdom. Thus, in the verse, the requis ites for wisdom, as revealed by Sri Krsnacaitanya, are presented.

 

Translation

 

"I worship Sri Gauracandra [Lord Caitanya] Who has revealed the path of wisdom. The Vedic scriptures are the only authority for knowledge of the ninefold aspects of wisdom, which are (1) Sri Hari is the only source of wisdom; (2) He is omnipotent; (3) H e is an ocean of bliss; (4) the living entities are His parts and parcels; (5) some of the living entities are conditioned by the material nature; (6) other living entities are liberated from material nature; (7) everything, including the jivas, is one an d different from Sri Hari; (8) unalloyed devotional service is the only means for the conditioned souls to go beyond this world of birth and death; (9) love for the Supreme Lord [prema] is the only goal."

 

Verse 2

 

svatahsiddho vedo haridayita vedhah prabhrtitah

pramanam satpraptam pramiti-visayan tan navavidhan

tatha pratyaksadi-pramiti-sahitam sadhayati nah

na juktistarkakhya pravisati tatha saktirahita

 

Notes:

 

The transcendental wisdom of the ten maxim is being enumerated in ten verses - svatah siddho vedah haridayita-vedyhah prabhrtitah (the Vedic scriptures are the only source of all authoritative wisdom according to words mentioned therein, viz., 'asya maha to bhutasya nisvasitametat'[Rk Veda] etc. The Vedic instruction as obtained through disciplic succession by Brahma etc. as the closest associates of the Supreme Godhead, according to the words 'brahma devanam prathamah samvabhuva' as stated in the Mundak a Upanisad, must be considered as 'the Vedas' and not dry arguments and speculation; and that those are the only Vedic maxims) pratyaksadi pramiti sahitam (with perceptable proofs) nah (about us) tan pramiti-visayan (about those propositions) nava vidhan (ninefold propositions) sadhayati (performs). [in this respect the wise advice expounded by Sri Jiva Prabhu runs thus - 'In spite of highly developed intellect and expertise, all men are polluted with four illusory propensities, and so they are unfit for realising transcendental spiritual knowledge of inconcievable nature. For this reason, the ten propositions perceived by them are also faulty and imperfect. As such, the intelligence of the living entities is unable to ascertain the inconcievable natur e of transcendental truth; and accordingly through such understanding, no spiritual aspect of wisdom can be proved; but if we are interested in realising the inconcievable wonderful aspects of the transcendental, omnipresent truth, we should accept the au thoritive Vedic scriptures as the fountainhead of all material and spiritual wisdom perpetuated through the eternally continuing chain of disciplic succession.

 

Why are we so interested in the conviction that the Vedas are authentic? Replying to such a question, it has been stated in Brahma-sutra (2.1.11) that human intelligence can never be satisfied through arguments; and as such no wisdom of spiritual transce ndental truth could be attained by means of arguments. In Mahabharata (Bhismaparva, 5.22) it is said that the transcendental subject matters could never be considered discernible through arguments. Again, Brahmasutra (1.1.3) says that the scriptures are the only source of discerning anything relating to the knowledge of Godhead, and that (2.1.17) authentic words are the only vehicle for discerning transcendental subject matters. In Srimad Bhagavatam (11.20.4), it is said that - 'Oh Supreme Personality of Godhead, love for You and its refinement, developing into the stage of pure devotion means that the image and the opulences of Godhead, although unknowable to the forefathers, the demigods and also to human beings in general, yet their real vision is t he revealed words of truth contained in the Vedas, in other words, the words of the Vedas have become the true vision to human beings in order to experience the Vedic instructions and to disseminate these instructions among the ignorant people. In these w ords, the great sage Sri Vyasadeva has accepted that the writings of the Vedic scriptures revealed as the divine instruction have been accepted as authentic and authoritative.]

 

Tatha (like that) saktirahita tarkakhya yuktih (arguments based on reasoning without substantive force behind) na pravisati (does not enter, which means that the transcendental spiritual subject matter can never be ascertained through didactic arguments and reasoning).

 

Translation

 

"The axiomatic Vedic wisdom revealed to us through disciplic succession from Brahma and others, blessed by the Supreme Personality of Godhead Sri Hari, is the most authoratative source of instructions. It is fortified by the nine prameyas which reveal i n truth the truth. Dry arguments and reason alone are insufficient for discerning that which is inconceivable, namely transcendental subject matter. Therefore no such arguments can penetrate into the sprititual domain."

 

Verse 3

 

harisvekam tattvam vidhisivasuresa-pranamito

yadevedam brahma prakrti-rahitam tattanumahah

paratma tasyamso jagadanugato visvajanakah

sa vai radhakanto navajaladakantiscidudayah

 

Notes:

 

Vidhi-siva-suresa-pranamitah haristvekam tattvam (Sri Hari is the only source of knowledge worshipped by Brahma-Siva-Indra); sa tu navajaldakantiscidudayah radhakanta (His complextion is like a newly-formed cloud. He is the spiritually blissful form of S yamasundara, glorified companion to Radha, known as Krsnacandra); yadbrahma tattanumahah (Brahman as stated in the Upanisads is the bodily effulgence of Radha Kanta), jagadanugatah visvajanakah paratma (innermost knower of the universe, father of creation , supreme soul); tasya (of Sri Krsna); amsah (the third incarnation of Godhead as Visnu lying on the transcendental ocean of milk).

 

Translation

 

"Sri Hari, who is worshiped by Brahma, Siva and Indra, is the supreme source of all knowledge. Impersonal Brahman is the bodily effulgence of the beautiful Lord Sri Sri Radha-kanta. The creator of the universe Lord Visnu, who lies on the transcendenta l ocean of milk, is only a plenary portion of Sri Hari. Sri Hari Himself is none other than our Sri Radha-vallabha, the lover of Sri Radha. He has a complexion like a newly formed monsoon cloud, as visualized in our hearts."

 

Verse 4

 

parakhyayah sakteraprthagapi as sve mahimani

sthito jivakhyam svamacidabhihitam tam tripadikam

svatantrecchah saktim sakalavisaye preranaparo

vikaradyaih sunyah paramapurusoayam vijayate

 

Notes:

 

Sah (Sri Krsna); parakhyayah sakteraprthagapi (even being non-different from the supreme power); sve mahimani sthito (even being situated in His own undivided glorified position); tam tripadikam (the only power in the forms of internal, external and marg inal potencies according to function); sakalavisaye preranaparah svatantrecchah (He Himself is independent and self-willed even after deputing different entities as per internal, external and marginal relationships); paramapurusah vijayate (Supreme Perso nality Sri Hari stays as He is).

 

Although he is non-different from His imperceptible supreme power, He is an independent and self-willed entity. The Supreme Personality is eternally in existence in His own glories. He is deputing His internal, external and marginal potencies all the time towards different activities in proper ways. Still He is staying in His full potency and form as an undisturbed entity and the supreme source of all knowledge."

 

Verse 5 described that the Supreme Lord is an ocean of unlimited rasa.

 

Verse 5

 

sa vai hladinyasca pranayavikrteh-hladanarata-

statha samviccakati-prakatita-rahobhava-rasitah

tatha sri sandhinya krtavisada-taddhamamcaye

rasambhodhou magno vrajarasavilasi vijayate

 

Notes:

 

Sah vai (Krsna Himself); hladinyasca (of the aspect of amusement under constitutional potency); pranayvirkrteh-hladanarata (engaged in the matters of amusement under amorous ecstasy); punah tacchakteh samircchakti-prakatita-rahobhava-rasitah (again th at constitutional potency is phenomenally manifested through material relationship of samvit); punasca tacchakteh sandhim krtavisada taddhamanicaye rasambhodhou magno (again being submerged in the ocean of transcendental mellow of relationship between the individual and the Supreme Lord through the material features known as sandhini manifestation of the constitutional potency); vraja rasa vilasi vijayate (the Supreme enjoyer of Vraja, Sri Krsna remains abounding with all His excellence).

 

Translation

 

"There are three manifestations of the spiritual potency - hladini, samvit, and sandhini (bliss, cognizance and eternal existence). Under the amorous ecstasy of bliss Sri Krsna is always attracted and under the intimacy of transcendental cognizance He i s ever satisfied. Manifested throught eternal existence as in the tranquil dhama of Vrndavana and the like, that veary independent enjoyer of Vraja, Sri Krsna, is eternally present as deeply engrossed in the transcendental mellow of spiritual relationshi p. This means that - these three manifestations, namely, bliss, cognizance and eternal existence of the spiritual potency are widely well-known. The manifestation of bliss from the spiritual potency conveys complete transcendental blissful satisfaction t hrough the daughter of King Vrsabhanu to Sri Krsna. Herself being the beloved consort of Krsna, she is the source of eight varieties of awareness manifested in Her eight closest girlfriends in physical forms. 'Priya-sakhi' (confidential friend), 'narma-s akhi' (intimate friend), 'prana-sakhi'(friend as dear as life), and 'parama-prestha-sakhi' (most intimate friend) - these four varieties of service mentality have been manifested by Herself in Her four classifications of friendship. They are the eternally successful friends in the transcendental domain of Vraja. The aspect of samvit or cognizance under spiritual potency has manifested all sorts of relationships prevalent in Vraja. The aspect of sandhini or eternal existence under spiritual potency is man ifested throught the existence of the villages, forests, dwellings, hills, cows and bulls, materials for enjoyment of Sri Krsna, Sri Radhika and Their friends, Their servants. Lord Sri Krsna is eternally ecstatic in amorous bliss and is active in transce ndental cognizance developed throught the aspect of samvit. Cow protection and the rasa dancing - all are the activities of Krsna developed through the aspect of samvit or transcendental cognizance of Sri Krsna. Within the eternal existence of Vraja-dha ma Sri Krsna is eternally engrossed. Vraja-lila-dhama is the most enjoyable place of all the places of pastimes of Sri Krsna."

 

Verse 6 describes the living entities as the Lord's parts and parcels.

 

Verse 6

 

sphulinga rddhagneriva cidanavo jivanicaya

hareh suryasyaivaprthagapi tu tadbhedavisayah

vase maya yasya prakrti-patirevesvara iha

as jivomukto'api prakrtivasa yogyah svagunatah

 

Notes:

 

Clarifying the source of theism, the living entities in different categories are being described - suryasya hareh anava iva (like the molecules in the rays of sun); cidanova (living entities); te tu rddhagneh sphulinga iva (like the sparks of a fire); aprthagapi tu tadbhedavisaya (because of its atomic nature, it is considered as a separate entity although non-different from the Supreme Godhead being manifested through His marginal potency); yasya vase maya sa eva isvarah prakrtipatih (that Hari is th e Godhead, the controller of nature, and illusion is active under His influence.); sah jiva muktah api (even if that living entity is liberated); svagunatah (by his own modes i.e. desires for enjoyment according to individual cravings); prakrtivasayogy a (susceptible to influence of illusion). [Thus a difference between Godhead and living entity is ascertained.]

 

Translation

 

"Just like athe sparks coming out of a flaming fire, infinite living entities are emanating as the transcendental particles of sunlight in the effulgent rays of Sri Hari, being the transcendental sun Himself. Although non-different from Sri Hari, all li ving entities have eternally different status. The eternal difference between the Godhead and the living entity is that the Supreme Personality of Godhead by dint of His exceptional qualities has kept the illusory potency eternally subjugated as a servit or, and that by virtue He is the Supreme Lord of nature, thus to be accepted as Godhead; whereas one who is susceptible to the influence of illusion simply because of his material nature, inspite of the fact that he is in a position of liberation, should be categorized as a living entity."

 

Verse 7

 

svaruparthairhinan nijasukhaparan krsnavimukhan

harermaya dandyan gunanigadhajalaih kalayati

tatha sthulairlingaidvividhavaranaih klesanikarai-

rmmahakarmalanairnayati patitan svarganirayau

 

Notes:

 

Those living entities have two divisions - one is eternally God conscious, and the other is eternally forgetful. One is open minded and eager owing to an awareness of real knowledge and the other is deviated for his lack of knowledge. The God conscious entity is situated as a servitor to Godhead as a result of his inclination to Godhead, and the other is living a life of mundane materialism being defeated by illusion due to his diversion in the way of spiritual thinking. The symptoms of a living entity gripped under the influence of illusion are narrated thus - svaruparthaih hinan (awareness of the constitutional potency is one's transcendental source of knowledge, and absence of such awareness means the lack of knowledge about constitutional potency); nija sukha paran (one who is desirous of sense gratification while disregarding the primary duty of worshipping Hari); Krsna vimukhan (running after material enjoyment entirely forgetting the fact that only Krsna is all in all); dandyan (living entities who are subject to punishment); harermaya (illusion as the external potency of Sri Hari); guna-nigadajalai (with the shackles of modes like goodness passion and ignorance); kalayati (involves); sthulairlingairdvlividhavaranaih (again encompassed under the gross material body with genitals, including the covering of mind, intelligence and ego); klesanikaraih (along with the sufferings; sufferings are - sinful activities, causes of such sinful activities and the three modes arising out of nescience); m ahakarmalanaih (through the vast material world of fruitive activities including all unforseen events useless words and speeches have the qualities of continuous destruction, creating great obstructions of bondage); patitan (those fallen and conditioned living entities); svarganirayou nayati (make the living entities, as a result of their own good and bad types of fruitive activities, travel through the heavenly and hellish planets).

 

Translation

 

"Constitutionally, a living entity is an obedient servant of Sri Krsna. The illusory potency enchains with its shackles of modes of goodness, passion and ignorance all such living entities who are always after sense gratification, deviated from Krsna con sciousness and thus doomed for chastisement. That illusion takes them around the heavenly and hellish planets, dragging them through the bondage of results of fruitive activities full of sufferings, covered by the gross body with genitals."

 

Verse 8

 

yada bhramam bhramam harirasagalad-vaisnavajanam

kadacit sampasyamstadanugamane syadruciyutah

tada krsna vrttya tyajati sanakairmayaikadasam

svarupam vibhrano vimalarasabhogam sa kurute

 

Notes:

 

In order to describe the constitutional position of the living entities free from the bondage of nature through devotional services to Godhead, the process of attaining the constitutional position of the conditioned living entities is thus narrated - yad a (the period of travelling through the forms of various species according to the results of fruitive activities); iha (in this land of India); kadacit (any time as a result of accumulated good effects from devotional services to Godhead); harirasa gala d-vaisnavajanam (any vaisnava person whose heart is absorbed in the devotional mellow of Sri Hari); sampasyan (by looking at); tadanugamane (following in his footsteps, his way of life, devotional services and worshipping of Sri Krsna); rucih syat (int erest is developed); tada sa krsnavrttya (during that period the living entity starts chanting the holy name of Sri Krsna along with other spiritual exercises); krame sanakaih (slowly by and by); mayikadasam tyajati (forsakes his conditioned state unde r illusion); svarupam vibhrano (and attaining the position of liberation upon his achievement of own transcendental constitutional state of being); vimalarasabhogam (blissful taste of divine love); kurute (starts having).

 

Translation

 

"While travelling through various species of high as well as low grades in this material world, a living entity, conditioned by illusion, develops a taste for pursuing the vaisnava way of life, whenever he comes in contact of a vaisnava person who is abs orbed in the transcendental mellow of Sri Hari; and his illusory conditioning starts withdrawing itself gradually through the process of chanting the holy name of Lord Sri Krsna, so that the said living entity qualifies himself relishing the unalloyed tra nscendental mellow of devotional service to Lord Sri Krsna while attaining gradually his constitutional position."

 

Verse 9

 

hareh sakteh sarvam cidacidakhilam syat parinatih

vivarttam no satyam srutimiti viruddham kalimalam

harerbhedabhedou srutivihitatattvam suvimalam

tatah premnah siddhirbhavati nitaram nityavisaye

 

Notes:

 

This is thus said that all spiritual and material worlds are but manifestations of the omnipotency of Sri Hari - sarvam cidacit akilam (all worlds of spiritual and material creation); hareh sakteh parinatih (ultimate results of the omnipotency of Sri Ha ri); syat (become); vivarttam (theory of evolution as propounded by impersonalist mayavadis, explaining a thing wrongly); sa na satyam (that is not true); srutimiti viruddham (against the principles of sruti or Vedic scriptures); kalimalam (according ly, knowledge of evolution should be despised as the filthy covering of Kali yuga, the age of quarrelling); tatah nityavisaye (in the eternal entity of Sri Hari); premnah siddhirvhavati (desire for divine love or an urge to satisfy Lord Sri Krsna is ach ieved).

 

Translation

 

All the worlds of spiritual and material entity are manifestations of Sri Krsna's omnipotence; the Western theory of evolution is not true, this is nothing but a filthy covering of Kali-yuga and is against Vedic principles; the doctrine of inconceivable oneness and difference is the only unalloyed source of knowledge, in as much as, divine love is crystallized as the eternal knowledge all the time disseminating from the said doctrine of inconceivable oneness and difference.

 

Verse 10

 

srutih krsnakhyanam smarana-nati-pujavidhiganah

tatha dasyam sakhyam paricaranamapyatmadadanam

navangani sraddha-pavita-hrdayah sadhayati va

vraje sevaluvdho vimalarasabhavam sa labhate

 

Notes:

 

After discussing so far on the aspect of relationships, now the theory of exposition and requisites are described thus - sruti krsnakhyanam smarana nati pujavidhiganastathadasyam sakhyam paricaranamapi atmadadanam (hearing, chanting, remembering, offerin g obeisances, worshiping, serving the Lord's feet, acting as the Lord's servant, making friends with the Lord, and surrendering oneself fully to the Lord); navangani (these nine processes of devotional service); sraddha pavita hrdayasadhayati va (he who performs these services with all due respect); as vraje sevalubdho vimalarasa havam labhate (such a devotee, anxious to offer services to Vraja, attains unalloyed ecstacy and mellow of the sweetest nature).

 

Translation

 

"A devotee who performs the nine processes of devotional service, namely, hearing the name and glories of the Supreme Personality of Godhead, chanting His glories, remembering the Lord, serving the Lord's feet, worshiping the Deity, offering oveisances u nto the Lord, acting as the Lord's servant, making friends with the Lord, and surrendering oneself fully to the Lord - in all sincerity and dedication to offer his services to Vraja-dhama - ultimately attains unalloyed devotional ecstasy to Krsna."

 

Verse 11

 

prabhuh kah ko jivah kathamidamacidvisvamiti va

vicaryaitanarthan haribhajanakrcchastracaturah

abhedasam dharman sakalamaparadham pariharam

harernamanandam pivati haridaso harijanaih

 

Notes:

 

Upon making an assessment of the theory of relationship, exposition and requisites, the primary duties of a living entity is thus narrated - jivanam kah prabhu ka jiva idam acit visvam katham va etadarthatrayam vicarya (after justifying the three aspects , namely, who is the master or controller of and hence worshipable by the living entity, who are the living entities themselves and why is this non-spiritual i.e., this material world created); haribhajana krcchastracatura, (intelligent person who is eng aged in worshiping Sri Hari upon justifying the said three aspects on the basis of scriptural reasoning); abhedamsa (justification of non-difference with Brahma with the conviction that 'I am Brahma'); dharman (all the religions relating to work, knowledg e and yogic practices); sakalamaparadham (all the offenses relating to holy name and offering services to Godhead); pariharan (avoiding); haridasah (Vaisnava living entity); harijanaih harerhamanandah pivati (becomes glorified in relishing the holy nam e of Sri Hari together with the devotees of Sri Hari).

 

Translation

 

"Who is Krsna? Who am I as a living entity? What is this spiritual and material world? These are the basic questions upon which a person engaged in worshiping Sri Hari and intelligently well-versed in the scriptures, make a justified assessment and sta rts relishing the holy name of Sri Hari as a servant of Sri Hari together with the saintly devotees. After relinquishing all conceptions of non-differentiated Brahman, all pious and impious living entities and all sorts of offences whatsoever."

 

Verse 12

 

samsevya dasamulam vai hitvaavidyamayam janah

bhavapustim tatha tustim labhate sadhusangatah

 

Notes:

 

Dasamulam samsevya (through practicing these ten instructive maxims); andyamayam hitva (by eradicating the disease of nescience, just like many people destroy various feverish diseases with the help of taking a potion made from the extracts of ten varie ties of herbal roots, similarly by eradicating the disease of Krsna-adverseness through practicing these ten instructive maxims); sadhusangatah bhavapustim thatha tustim labhate (attain eternal bliss and loving ecstasy together with saintly persons).

 

Translation

 

Through practicising these ten instructive maxims, a living entity attains eternal bliss and livng ecstasy together with saintly persons, after eradicating the disease of nescience."

 

 

[samil 0]

As per the scriputures:-

 

Jiv

Ishwar

Maya

Brahm

Parabrahm

 

 

the scriputures explain these as under:-

 

 

JIVA:-

'That which is living', derived from verb-root 'jiv' - to live. Individual, embodied soul still bound by mãyã and consequently undergoing the cycle of births and deaths. Infinite in number. With the three bodies - sthul (gross), sukshma (subtle), and kãran (causal) - and three states - waking, dream, and deep sleep. First of the five eternal entities.

 

 

 

ISHWAR:-

Second of the five eternal entities. Infinite in number. Similar to jiva with respect to being bound by mãyã - i.e., composed of the 24 elements2, having three bodies, three states, three gunas, desires, etc. - but involved in the processes and lordship of the brahmãnds, and thus endowed by God with greater powers. Brahmã, Vishnu, Shiv and all entities greater than them upwards to Prakruti-Purush, are considered ishwars.

 

Prakruti:-

‘Primal nature’. Divine energy or instrument of God that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar-Purush – and from which countless pairs of Pradhãns and Purushes are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gunas, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jivas and all elements. Also called Mul-Prakruti, Mul-mãyã, and even mahãmãyã.

 

Prakruti-Purush :-

The pair of Mul-Prakruti and Mul-Purush, from which countless pairs of Pradhãns and Purushes are formed for the creation and sustenance of each brahmãnd. Also called Mul-Prakruti-Purush.

 

prãkruti-pralay

‘General dissolution’. Destruction of the body of Virãt-Purush, i.e., of all 14 realms of one brahmãnd, and the absorption of Pradhãn-Purush and the 24 elements 2 including mahattattva into mahãmãyã, i.e., Mul-Prakruti {Bhugol-Khagol.13}. This occurs when the two-parãrdh lifespan of Virãt-Purush has elapsed

 

 

mãyã:-

Instrument or power of God used as the fundamental 'substance' of creation. By nature, it is composed of the three gunas, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state - before the time of creation - houses all jivas and ishwars, and all elements. It is inspired by, controlled by, and dependent on God Himself. The jivas and ishwars must transcend mãyã, i.e., eradicate it within themselves, in order to attain Parabrahm.

 

Brahm:-

'Imperishable'. Second-highest of the five eternal entities; i.e., transcends everything except Purushottam. In his personal form, Brahma serves Parabrahm in His abode, and manifests as His ideal devotee, the Satpurush, on earth. Both forms are human in appearance

Alone, often taken to refer to the Brahma of the shushka-Vedãntis, i.e. the nirgun, formless and non-dual ultimate reality, apart from which, they claim, all else is merely an illusion.

The ishwar responsible for the creation of the brahmãnd and the life forms within it. Part of the trinity of ishwars, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the governance of one brahmãnd. Not to be confused with Brahma, the second-highest of the five eternal entities.

 

 

Parabrahma:-

 

‘Supreme Brahma’, God. Also called Paramãtmã or Parabrahma. Highest of the five eternal entities – transcending even Brahma.

‘Supreme being’, God. God, is one and unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the reservoir of all forms of bliss, devoid of any attributes of mãyã (i.e., divine), replete with all forms of redemptive attributes. Also called Parabrahma or Paramãtmã.

 

[Guest guest]

Dear Sir,

when you mention "scriptures", you should qualify your answer more specifically by saying "BAPS Swaminarayan scriptures". The explanation you have given is not in concordance with Bhagavad Gita or the Srimad Bhagavatam.

 

Jiva, or atma, is an individual soul. They are of 2 varieties, those that are bound by maya and consequently in the cycle of birth and death, and those that are eternally free and recognize their constitutional position, which is eternal servitorship to the Supreme Lord Krishna. There is simultaneous similarity and difference between the atma and the Supreme Lord (Acintya Beda Beda). Both are qualitatively equal, but quantitatively unequal. The individual soul is the soul of only one Jiva, while the SuperSoul is the soul of all living entities. "The Jiva dwells in the heart and is as minute as an atom. It is conscious and knowledgeable. By the virtue of subjectivity, it pervades the whole body. It is impenetrable, invisible, indivisible, indestructible and eternal." - Lord Swaminarayan, Shikshapatri 105.

 

Devas, are demi-Gods, empowered by the Lord with various "administrative" functions over different planetary systems in different universes. They are also empowered with a much longer duration of life than on earth, and have the ability to engage in sense gratification in magnitudes greater than on earth. They are also bound by the cycles of birth and death. The highest planet in this material universe is stated to be Bramaloka in the 5th canto of the Bhagavatam. From the lowest planet up to Brahmaloka, one is bound by the cycle of birth and death.

 

Maya is the shakti of Lord Krishna. It is the external energy of the Lord, and binds the atma to this material universe. Lord Krishna says in the Bhagavad Gita that it is His external energy, and the ONLY way to get out of the clutches of maya is by His mercy alone. "Maya is Trigunatmika. It is full of darkness and is the power of Shree KRISHNA. It is the source of creating ego and attachment towards the body and relations thereof." - Lord Swaminarayan, Shikshapatri 106.

 

Brahman infiltrates all animate and in-animate beings as well as things. It pervades entire and all universes. According to scriptures, its basis is Shri Krishna, and it is the IMPERSONAL effulgence of the supreme Lord. It is the insurmountable brightness that pervades the spiritual planets. It is the goal of the so called Vedantists. It is the first step to God realization.

 

Para-Brahman or Parmatma is the second step to God realization. This is the goal of worship for those who are ashtang-yogis. The Parmatma feature of the Supreme Lord dwells alongside the soul as the supersoul in every jiva. It is a feature of the Supreme Lord via His Vishnu expansions. "Shri Krishna dwells in the Jiva by his indwelling and controlling power, just as Jiva dwells in the heart. He is supreme and sovereign and gives rewards to all according to their Karma." - Lord Swaminarayan, Shikshapatri 107.

 

Bhagawan is the final stage of God-realization. He is Purna-Purshottam Narayan. He is Lord Krishna. He is all powerful, and is full of all opulences. He creates, maintains and destroys all universes by his Leelas, although He Himself is aloof from them. This is nicely explained in the Gita. He descends and incarnates only for his own Leelas, at His wish, wherever He wishes. "And that God is Lord Shree Krishna, who is Parabrahman Purushottam and our most cherished deity. He is worthy of worship by us all. He is the source of all incarnations" - Shikshapatri 108. "All persons shall worship Shree Krishna with devotion, knowing that there is nothing more conducive to the realisation of salvation other than devotion to Lord Shree Krishna." - Shikshapatri 113. "Lord Shree Krishna, his incarnations and his images are alone worthy of meditation, therefore they alone shall be meditated upon, but one shall never meditate upon a person, a deity or Jeeva (a being) even though he may be a profound devotee of Lord Shree Krishna or a knower of Brahman" - Lord Swaminarayan, Shikshapatri 115.

 

 

[samil 0]

are they no scriputres except Bhagwad and BAPS Swaminarayan Scriputres????

i do have a little knowledge of scriputres except BHAGWAD & RAMAYAN & SWAMINARAYAN SCRIPTURES

i have described quotes from Bhugol-Khagol and possibly i can tell u about more scriputres if u wana read them...

and Vallabhacaharya himself has aproved this tatva-gnyan

 

well isnt Krishna Avtar of Vishnu?

and arent there 10000's of Brahmand's?

and doesnt every Brahmand have their own Vishnu+Brahma+Mahesh?

 

well Bhagwad is one of those scriputres written 5000years after Krishna passed away...not written by Krishna...is it?

Surely i do salute Bhagwad

[Guest guest]

Dear Sir,

Krishna is not an avatar of Vishnu. Krishna is the Supreme Personality of Godhead, above Whom there is no other. The Supreme Lord incarnates in various features according to His divine wish.

 

The first direct expansion of the Lord (not incarnation) is Balarama, from whom arise Vasudeva, Anirudha, Pradyumna and Sankarsana. From Sankarsana arise the 3 Vishnus (Maha-Vishnu or Karanadokasayi Vishnu, Garbhodakasayi Vishnu and lastly, Ksirodakasayi Vishnu, or Parmatma feature).

 

Maha-Vishnu impregnates the maha-tattva (the gross elements) with His glance and from that arises the creative force. From the sweat-pores of His body arise millions and billions of universes. In each universe, Garbhodakasayi Visnu enters and creates the planetary systems. In every living entity, the parmatma feature, or Ksirodakasayi Vishnu, enters.

 

Krishna did not write any scriptures, as far as we know. He spoke the Bhagavad Gita, which is contained in the Mahabharata, written by Veda-Vyas. He also spoke the Udhava Gita, which is contained in the Bhagavat Purana.

 

Bhagwad Purana is one of the 18 Puranas. It is the most important purana (not only in my opinion, but in the opinion of most Hindu theologians). It may be the last Purana written. It was written 5000 years ago, upon the disappearance of Lord Krishna from earth. With that disappearance started Kali Yuga. It contains 12 nectarean cantos, the most important of which is the 10th canto, because it contains the Leelas of Krishna. It is said that Veda-Vyas, after having written the 4 Vedas, the Brahma-sutras as well as 17 Puranas, was still depressed that He had not written enough for the fools of Kali-Yuga (fools is my insertion). His guru, Narada, explained to Him that the reason He was depressed was that although He had explained the details of Hinduism (Sanatana Dharma), He had not explained the divine past-times of the Lord and His devotees. It is with this supreme mission that Veda-Vyas wrote the Bhagawad Purana.

 

You may read it online, free, along with many other texts, at Vedabase.net

 

Hare Krishna