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unnati
Senior Member


224 Posts
Posted - 19 June 2009 :  17:21:01

Jai Jai Shri Gokulesh

First of we must try to understand what Sadhan means. In it's normal literary meaning, sadhan means 'vehicle' and in vedic term sadhan means "deeds or activities that entails to acquire the desired result". So in other words when a devotee chooses this route, he/she is using a vehicle which will allow him/her to do seva which in return gives the desired effects or results.

The result in Sadhan Seva is limited to one's desire and thus one can only achieve what he/she sets out to acquire. In Sadhan seva the result is a reward after the required deeds or activities performed, and this reward is known as Moksha. So Moksha  is limited to what Sadhan you have done and will last only till the desired effect wears out, that is, Moksha is a result of that activities which has been designated by Vedic rituals and once the ritual is completed, the result is weighed according to the performance and then measure to measure, Moksha is delivered.

So Moksha will only last to "desired performance" and after that the Moksha does not interfere with next rituals in which the desire of the devotee has changed.



Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....

Unnati Kadakia

 

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prakash_kotecha
Junior Member


61 Posts
Posted - 19 June 2009 :  17:27:00
|| Sarvam KRishna Arpanam ||

Jai Shri Krishna,

That is definitely interesting. So, is it possible to get released from the repeated cycle of birth and death? Go to Top of Page
unnati
Senior Member


224 Posts
Posted - 19 June 2009 :  17:42:27

Jai Jai Shri Gokulesh

Yeah it is possible through reciting Ashtakshar Mantra coz in that " SHA (Sharanam) will grant freedom from the cycle of birth and death. But in pustimarg we ask as many as birth to serve Shri Thakoreji n with that we experiance the ultimate reality. The bliss which we get here through searving lord is comparatively more then receiving Moksha.



Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....

Unnati Kadakia

 

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prakash_kotecha
Junior Member


61 Posts
Posted - 19 June 2009 :  17:46:36
|| Sarvam Krishna Arpanam ||

Jai Shri Krishna

That was very informative. Thank you very much.

I am sorry if I am dragging this but what happens to the soul if it is delivered from the repeated cycles of birth and death. Does it gets merged with the Lord or does it exist somewhere and see the Leelas of the Lord. Does it get unlimited access to the Lord? Go to Top of Page
unnati
Senior Member


224 Posts
Posted - 19 June 2009 :  17:55:48

Jai Jai Shri Gokulesh

Thats very much fine Prakashji rather i can say i'm getting to learn more out it.

Moksha - liberation from material existence.

There are five types of liberation:

· sarupya (obtaining the same form as Bhagavan) ,

· samipya (living in close proximity to Bhagavan) ,

· salokya (living on the same planet as Bhagavan) ,

· sarsti (having the same opulence as Bhagavan) , and

· sayujya (becoming one with Sri Bhagavan either by merging into His body or by merging into His brahma effulgence).

The last type is vehemently rejected by the bhaktas.

Although the other four types of Moksha are sometimes accepted by bhaktas as they are not entirely incompatible with bhakti, they are never accepted by those who are fixed on attaining unalloyed love for Sri Krishna in Vraja.



Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....

Unnati Kadakia

 

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prakash_kotecha
Junior Member


61 Posts
Posted - 19 June 2009 :  18:00:56
|| Sarvam KRishna Arpanam ||

Jai Shri Krishna,

That is really very nice of you to patiently clear my doubts/

Can you please explain the difference between sarupya and
sayujya? I wasnt able to distinguish between them.
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unnati
Senior Member


224 Posts
Posted - 19 June 2009 :  18:16:31

Jai Jai Shri Gokulesh

Sarupya

It means the soul is transformed into the likeness of the God, as it those souls, having spirit bodies, look like God in their appearance. But is should be clearly known that even such souls as these do not have the power of God. They do have divine virtues such as light, love or any attribute of God manifest in a small measure compared to the limitless power of the God. e.g; A four-handed form exactly like that of the Lord.

Sayujya

This is total mergence in the essence of God. Here there is no individuality nor assuming any responsibility. It is merging in bliss. Even after explanation, it remains a mystery. It is simply incomprehensible. What type of bliss, how much, how long, and is there an individuality to enjoy the bliss? None of these questions hold good in that realm of experience. All that can be said is that such a soul becomes one with God forever.



Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....

Unnati Kadakia

 

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prakash_kotecha
Junior Member


61 Posts
Posted - 19 June 2009 :  18:20:26
|| Sarvam Krishna Arpanam ||

Jai Shri Krishna

Beautiful explanation.

So when the Lord says "Soul can neither be created or destroyed...", we should understand that the soul can however get merged into the Lord and loose its existence. Am I correct in making that inference? Go to Top of Page
unnati
Senior Member


224 Posts
Posted - 19 June 2009 :  18:43:01

Jai Jai Shri Gokulesh,

Plz have a look on this topic and i hope u'll get the answer. It the concept of Jiva and Jagat i.e. soul and universe.

Things that aren't having in them the respiratory system those who cannot breathe, they are called Jada = insentient, inanimate objects. The earth, the water, the light, the air and the space are Jada = insentient. Animals, birds and human beings that are having in them the respiratory system are called Jivas = sentient-animate beings. 

Brahma is all: 

 

When we look at these insentient objects and sentient beings, nowhere do we find the Supreme Being Paramatma in them, nor do we discern that they are related to the Supreme Being, as no such relation is apparently visible. Everything in this world seems to be independent of one another. But the reality is different. There is nothing in this world that is not united with the Supreme-Being Bhagavan Shri Krishna. How can, then, the insentient things and the sentient beings have their independent entity separate from Bhagavan? Can we separate the clay from the pot or the gold from the ornaments? Let us try to understand this thing still in a better way. 

 

In Upanishads Brahma is described having three attributes: Sat, Cit and Ananda. 

 

 1. Sat: The state of being or existance of any object.

 

 2. Chit: Conciousness and

 

 3. Anand: Endlessness, All Pervasiveness or Supernatural Divine attributes 

 

When Brahama manifests with the attribute of "Sat' only, concealing the attributes Cit and Ananda, that manifestation of Brahma is known as Jada/Jagat, the insentient world. And when Brahma manifests with the attributes Sat and Cit concealing Anand, that form of Brahma is called Jiva, the being. Thus, it becomes clear that there is no essential distinction between Brahama and Jada-Jiva. The distinction that we see is due to our inability to see the true nature of Brhma or of this universe. 

 

Like the sparks that emanate from the fire, all the sentient-beings and the insentient-objects, have emerged from Bhagavan Shri Krishna long ago. A drop of water, even when we take it out of the sea, has in it the saltiness and the liquidity of the sea. But in comparison with the sea, these qualities are quite meager. The sea is extremely vast, while the drop is utterly small. Like this, beings like us are extremely small in comparison with Bhagavan. But as we have sprung from Bhagavan, we are the offsprings of Bhagavan.  Hence, Bhagavan Shri Krishna specifically states in the Gita: 

 

Mamaivamso jivaloke jivabhutah.

Meaning: Those that have come in this world becoming the individual-souls are all my own particles. 

 

How much affinity brims over in these words of Bhagavan Shri Krishna! It sounds as if a father feelingly says about his children: “These are my children!”. Is it not our prime duty to worship Bhagavan Shri Krishna, the Father of the universe, so affectionate and kind to his children? But, how regrettable it is that most of the people do not understand this thing! 

Edited by - unnati on 19 June 2009 18:44:49

Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....

Unnati Kadakia

 

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prakash_kotecha
Junior Member


61 Posts
Posted - 19 June 2009 :  19:00:16
|| Sarvam Krishna Arpanam ||

Jai Shri Krishna !!

Very nice. Thank you

How dumb was I that I always considered that the number of souls is always constant forgetting that the soul itself is a part of the Lord and the Lord can create or merge a soul into himself.

However, this leads to further questions. If soul is a part of the Lord then what is that which undergoes pain in this material world?  For example, when someone behaves in a rude manner, we feel bad. What is that makes us feel bad? Is it the Soul? But soul is a part of God and should be free from all this. Or is that the soul feels all the pain as it is separated from the Lord?

Also, if the soul is a part of God (no doubt it is not as powerful as the Lord) then does it support te concept of non-dualism? Go to Top of Page
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