SIDDHANT RAHASYA This Granth was written (by deduction of various events and evidence gathered by scholars) in Vikram Samvant 1549. (Present year is 2062, so by calculation, this Granth was written 513 years ago, per English calendar it should be AD 1493) We just celebrated Shree Mahaprabhuji's 529th birthday, so again by this dates we can deduce that Shree Mahaprabhuji was only sixteen year old when this Granth was written.
In this Granth we learn about Atmanivedanam (surrender of the soul), about Diksha that is received by Brahmasambandh sloka, we learn about asamarpit (non-offered) food to Krishna and Krishna seva without any expectation.
It was that lovely mid-night of Shravan Shukal month, the eleventh day of the month, the events that gave the birth to "Pushtimarg" unfolded. The event took place in Shree Gokul at Govind Ghaat. It is said that "Bhagvata Proktam" (Prominent religious grantha) are Shree Gitaji and Shreemad Bhagvatam, Shree Gitaji is shankshipta (short version) of Shreemad Bhagvatam. In Bhagvatam we see the explanation on Bhakti and Pushta Bhakti. Likewise, Sidhant Rahashiya is an extension of "Pushti-Bhakti-Sidhantrahashiya". So Sidhant Rahashiya can be depicted as "Shakshat – Bhagvad Proktam" an extension of Pushti Bhakti Marg, foundation of Pushtimarg, and it acknowledges the fact that we as follower can achieve that utmost Falam of Pushti Jiva, the Bhagvad swaroop anand. We all know that according to Bhagvato-ukta, Shree Bhagvan gave Bhagvat to Brahmaji, then Brahmaji gave it to Naradji, Naradji then parted the knowledge to Vyasji, who then parted it to Shree Sukdevji. Raja (king) Parikshit ji heard the Bhagvatam from Sukdevji, Sutaji was also listening and then it was made available to Rushimunis, Sages and Hermits and finally with auspicious grace, Shreemad Bhagvatam was laid in lap of public at large, how fortunate! This was the tradition of lectures (vakta) and listener (shrota) and this way we got Shree Bhagvatam. History has amazing way to repeat itself, we hear Shree Gokulchandramaji (Form of Shree Krishna) appeared on the night of Shravan Shukal month, and gave this Sidhant Rahashiya to Shree Mahaprabhuji, then, this Rahashiya was given to Shree Damodardasji (Damodardas Harsaniji) as Brahmasambandh Diksha. This way Pushtimarg was established between Gurus (Shree Mahaprabhuji), Shree Gusainji (Vallabh Parivar) and the Vaishnavs, the triangular surrendership of Path of Grace.
....vadadhibhih sarvatha shraviyam te hi sanmargarakshakah | (Shree Patraavlambanam)
The above sloka is from Shree Patraavlambanam Granth. In this Grant Shree Mahaprabhuji was addressing the scholars.
Meaning: The Scholars should always listen as they have the responsibility to protect the Marg (religion).
And by saying this, Shree Mahaprabhuji has really put quite a responsibility on Scholars, sages and hermits, this way the protection of religion is scholars, hermits and sages and through Vallabh's family Guru Diksha for Pushtimargiya followers, and then Aapshree bestowed Pushtimarg in the heart of Vaishnavs (Damodardasji). So this way we have a triangular responsibility bestowed by Shree Mahaprabhuji. In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament Shravansyamlepakshe ekadashyam mahanishi I Sakshaat Bhagwataaproktam tadaksharasha uchyate II1II
Shravansya : Shravan month's
Amlepakshe : Bright half
Ekadashyam : 11th day (Agiyaras)
Mahanishi : At midnight
Sakshaat : Appeared
Bhagwata : Lord himself
Proktam : Proclaimed
Tadaksharasha : Accurately
Uchyate : I(Shri Mahaprabhuji) am repeating here In the reference to the 1st Sloka, ShriMahaprabhuji took pledge to write the Word to Word narration which ShriPrabhuji said against ShriMahaprabhuji, Then why the Brahmasambandh Mantra is not given????
From the Tika of ShriPurushottamCharan on the Siddhant Rahashya Granth. The question raised is very prominent, that why shrimahaprabhuji broke the promise by not giving the brahmasambandh mantra in the granth, if aapshri promised that i will say the word to word what shrithakurji said to me.??????????
Nanu, yadi tadanintanvakyakathansyeiveyam pratigya, tada samarpangadhyamapi kuto noktumiti chet .. Uchyate ..... Tadvi Panchaaksharmantravivranktvadatigopyam, ato noktam ... Shastre hyatigopya mantraday udiyant eva, na tu prakahataya kathyante .. yatha "Sparshu yat shodashmekvinshami " ityadi .. Tanmantravivarkatvam ceitsaiyva gyeyam .. Tatra hi mantrasthottampushuhantkriyapadsuchitasya kartu swaroopam, tasya bhagwadviseshikrushnapaden cha bhagvadviyuktvadibodhanat mantrasthashasthayuktbhagvatswamitvatsambadhshalitvam cha vivrutam bodhitamiti tatheti tadnukti ...
"Here the doubt arises that if shrimahaprabhuji had taken the pledge that i will say the word to word which shrithakurji had said, then why the samarpan gadhyamantra is not given?? For this doubt, ShriPurushottamcharan says that this SamarpanGadhyamantra comes in the Counteract of "Panchaksharmantra, So it is Ati Gopniya ( not to be published), so it is not been given. In shastras it is said that the Mantras which are ati Gopniya, they r just declared by the abrevations and not the fully mantra. Kincha, Samarpan navadhabhaktatvamanivedanatvan prasidhamiti na tatra kopi sandeh ityatopi tatha ..Tasya doshnivartavavam tu shashskandhe "YATHA KRUSHNARPITAPRANSTATVAPURUSHNISHEVYE" tyenen bhagvadiysangaduktam .. Kincha "DUSAHAPRESTHAVIRHATIVRATAPDUTASUBA" ityartatra sarvasubhanivarkatven sidhasya dusahabhagvadirahataapasya tadanimbhavat sevangikarsampadika doshnivruttihi kathan syaditi shankanivrutyartha hi brahmasambandhkaranpaden tatpurvoktam sarvamanudhya tata sarvadosh nivruttirtatrabhidistsita .. Ekadashovinshyodhyaya bhagvatatmanivedansya bhaktimargadharmadhikaratvabodhanen etasyaivarthasya suchnat .. Ato yadurupyadruaham tadev vyatpadhyam, natu nisandigdham subodhaman va .. Atopi tadanuktiriti janihi ....
Here the Tikakaar ShriPurushottamcharan wanted to explain the gopniyata ( personalness) of Mantra. Like in ShriBhagwatji the word "TAP" comes. So instead of saying the whole word, this word is been described as the 16th and 21st alphabet of Sparshvarna. To ShriPurushottamcharan takes the same example to make understand the doubt. Like not saying the direct word, but by pointing the similarly reflects the meaning. And in this Sanketik word the words are Bhagwad vakya (TAP), So here also in Brahmasambandh Mantra, there is Bhagwad Vakya, so is Gopniya and is not been described fully, the Samarpan Gadhya Mantra. The meaning is Bhagwad Vakya, Bhagwad Mantra, etc are very Gambhir (sensitive) so to keep unadvertise to non-adhikari jeevs, this Sutratmak method is been used. So the GAdhya mantra is also Gopniya. So ShriMahaprabhuji hadnt given the whold of the brahmasambandh mantra. And this same applies for Astakshar Mantra, s it is Bhagwad Mantra........... Shravan Mass: Shravan Nakshatra is Vishnu Sambandhi So this Month is also Bhagvatsambandhi. Shravan month.
Shravan is known as an auspicious month. All the vaishnavs have lovely manorath in this month and Shravan nakshatra is depicted as one of the purest period in Vedic significant month indexing. During this month any sadhak (performer) indulges in spiritual rituals, will succeed in acquire and full-fill the desire. The events that unfolded were the events that significantly chose to be in the Shravan month as the events result were mostly of spiritual nature, it had all the recipe of auspicious entity. Shree Gokulchandramaji (Shree Krishna's form), unfolded this rahashiya that attained the event in its entirety, the secret doctrine was of attaining the surrender, and acquiring the form of Brahm (The God).
Amalpaksh: Why not Shuklapaksh? As said above, the Shravan Nakshatra is Bhagwan sambandhi, and due to relation with Bhagwan, every tithi is nirdusht. In this paksh just like ShriChandra daily becomes big so due to Bhagwad sambandh, deh's dosh's suddhi is been shown.
Amle=(mal vagarnu) clear, auspicious and pure.
Amle has been used as an adjective of Shravan month. In the above stanza when we see the three syllables or three words join together, for instance, Shravan + shya + amle. Shya means 'of' and amle is 'the form of pure, clear and auspicious element'. The events, which unfolded, chose this pure, clear and auspicious month. Shravan month in Hindu religion is known as most pure event full and it is well depicted in Vedic sector for performing rituals, this month is also known as amle month as well. Most of the vaishnavs will recall when Shree Mahaprabhuji called Damodardasji as Damla and then added, 'Damla tu amla ho'. By this He was referring to the physical aspects of Shree Damodardasji, in which Shree Vallabh was indicating that Damodardasji's Bhutal (earthly) body does not have need to indulge or visit toilet for physical purification. Pakshe : Bright half.
The Pakshe is also known as pakhvadia (fortnight). In Indian calendar every month is divided into two parts. Each part is known as pakhvadia, which is fortnight. These parts are known as Pakshe. The first part of the night is also known as sukal Pakshe. This sukal Pakshe in Vedic term is described as the pure (nirmal) entity that infuses brightness into a dark night. The sukal Pakshe entity emanate pure auspicious time of day or night, which also tarnish the Bahia bhautic dosh (the worldly sins). This pure entity of Pakshe made it possible for Shree Gokulchandramaji to appear on Bhutal (earth).
Ekadashi: Eleven indriyan ke dosh ki nivruti. Which eleven Indriyas? Paanch gyanendriya, paanch karmendriya aur gyarahvaan man - vrat se shuddhi. (Adhyatmik dosh ki nivruti)
Ekadashyam is 11th day of the month, this day is acknowledged in Vedic Science as the day of fasting, or the day in which we indulge in healthy eating, that is to set the goals to purify the physical aspects of the body and all the senses (Indriyo). On this day when one is observing the above Vedic science rules, one mind and body is said to have attained the spiritual purification. Every Ekadshi has been given a different name and these names have been given on the merits of Moksha given by fasting in that particular day.
Mahanishi: Just like the Braj Bhakts (antaran Bhakts) got sarva purusarth siddha during the madhyaratri (mahanishi), So for that Sarva siddhi purusarth, ShriPrabhu came at Mahanishi.(Adhidaivik dosh ki nivruti) Maha nishi : At midnight.
Maha nishi, where maha is 'mid' and nishi mean 'night'. The midnight seems to be Gods favourite time to appear. Krishna when appeared, he appeared at midnight in Mathura (in Jail). It is said that God picked this period of night because this period coincide with Adhiyatmik (semi bhautic (earthly)) dosh (sins). They say that these Adhiyatmik dosh are burnt or cleared as soon as the God appear within that period, and it also devour lokik lust and then instigate spiritual thinking. Shree Krishna always chooses midnight for salvation of his bhakta. When He was born as Krishna it was to protect His bhakta from the troubled era of Kansa Raja. This time He came as Shree Gokulchandramaji to tell us about the Atma Nevadan Mantra which is also known as Brahmasambandh Mantra. This sloka entails the surrender and ones belongingness towards Braham Swaroop. In original Sidhant Rahashiya there were stanzas recording the actual Gadiya Mantra, but as this was a secret Mantra we don't see these stanza in this Granth, its been edited out and as this was depicting the principle which is suppose to be a secret religious entity we will not be going into the actual mantra but will be indulging in the explanations of this secret stanzas. This Gadiya Mantra is again set for this salvation of the bhakta and because Shree Mahaprabhuji was worried about the worthiness of the soul to be baptised.
This way Shree Gokulchandramaji has shown a vehicle which one can know Shree Krishna and the route which will take the soul to a road of salvation. This vehicle is also capable of clearing the main three sins which hinders the soul to achieve the utmost spiritual entity. "Sakshat": Why sakshat and not by sevaks, or by dreams or by aakashwani? ShreeGokul mein jaise vyuhrahit sakshat purnapurushottam ko hi prakatya hoike bhaktan ko abhilashit kiyo hai, taise ehaanhu bhaktan ko abhilashit siddh hoive ke liye purnapurushottam ko pragatya hai. Aise jatayve ke liye "sakshat" pad kayo hai.
Shakshat : Appeared.
Shakshat means the physical appearance of Braham Himself. In Sanskrit the word shakshat means the appearance of God where all our (human) senses (indriyo) can feel and see this form (swaroop). When we can see Him and also feel Him with all our senses, then we can say that the God has appeared in a shakshat form.
Bhagwata : Lord himself. not by dreams, not by some vaishnava, not by some AAkashwani. But Bhagwada Proktam.
Proktam : Proclaimed.
The word proktam is used by Shree Vallabh as He wanted to demonstrate that he (Shree Vallabh) only want to say what Shree Gokulchandramaji had revealed, and all the relevant discussion with the God is procrustean, that is, formally, ruthlessly enforcing himself (Shree Vallabh) to write this conversation in an uniform way. So Shree Vallabh proclaimed in public the whole scenario and the conversation which was known as prakarsh (prakarsh = the actual word to word conversatio
Tadaksharasha : Accurately
Tadaksharasha has three words, (1) Tada (pronounced as Tat' and means 'that'), (2) Akshar (letter, as in alphabet) and (3) sha (by).
So when we loosely translate the above Tadaksharasha, it will mean: 'That letter by letter, or word by word.' Shree Vallabh is saying that all the sloka which are in this Grantha is per God and every letter and every word was said in the night of Shravan month on the 11th day of that month. Uchyate : I(Shri Mahaprabhuji) am repeating here
Shree Vallabh had given the day, month and the time to show that He is only recording the incident in this Granth as it happened. But when He used 'Uchyate', He merely suggested that, although I have recorded the conversation word by word, I am unable to reveal the Slokas of Gadiyamantra in this Granth, as this Slokas are the foundation of any soul to get initiated in the Path of Grace, and are supposed to be recited in Aprash (a state of purity of mind and body), is not being credited in the conversation.
Brahma-sambandh : From the descendants of Shri Vallabhacharyaji the dedication which is done by soul to Shri Thakoreji.
karanaat : By doing
sarveshaam : All
dehjivayoho : Soul - body etc
Sarvadosh : All the sins
nivritirhi : Totally removed
doshaha : Sins
panchvidha : 5 types resulting in the Veda (sahaj, desh, kaal, sanyog and sparsh)
smritaha : Is written
For the 2nd's sloks ShriPurushottamcharan Gives very very beautiful explainations in apshri's Tika on this granth.
Brahmasambandh : - Brahmasambandh means to admire, to follow, to understand the Swamiroop of ShriBhagwan with all elements. To do Brahmasambandh means :- Bhagwan had said the method of Aatmasamarpan in Gadhyamantra, in that ways the all elements along with Swa-Aatma had to be offered (samarpan) to bhagwan. Also to follow Swamiroop to ShriBhagwan. Sa Vai Naiva Rem (Bruhad 1-4-3) the Shruti Vachan, and "Kridarthamatmanam Idam Trijgadkrutam te Savamyam ..".. (bhagwat 8-22-20) ShriBhagwat Vachan. In the Shruti it is said that " according to this shruti, bhagwan had made the new world for Swa-raman - his plays, he makes play, and he quiets. So in this world the jeev whatever exercises may be swa-tva, or swityatva, jeev does tyag by understanding the bhagwaditya in that "Swa" and "Sviyat". is called to do Brahmasambandh.
So by Brahmasambandh the Samast Samarpit Souls or the "Deh-Jeev" (Dehjeevayo) or the the physical bodily (sthul-ling sharir) means by the word Deh in Dehjeevayo is the Sthul Sharir, which is visible by our naked eyes., . And jeev means the Ling Sharir which lies inside the Sthul Sharir made of 17 tatvas. Which makes the micro body (sukshma sharir) which is also called as "Ling Sharir" ---- DehJeevayo "SarvaDosh Nivruttirhi" :- Now describing the meaning of "SarvaDosh Nivruttirhi" . In the main sloka the pad "hi" comes in "SarvaDosh Nivruttirhi Hi is the meaning of Nischay - not changable - strongly the meaning . (eg by doing sarva samarpan to bhagan, the all doshs gets eliminated which can be strongly said, by ShriGokulesh in ShriGitaji (9-27) "What ever you do, what ever you eat, do offer first to me " by these words prabhu directly orders us for the first offer for him of any of our karmas) Also in Gitaji (9-27) by this way you will be free from all subh-ashubh karmas phalas and by giving this type of sanyas yog, the chitt will get mukt and will attain me. By this orders bhagwan the fruit also is described. Now to understand more firmly, ShriPurushottam Charan Quotes the Shrimad Bhagwat's Vachan "Hey Rajan, by following these bhagwad dharmas, the jeev doesnot get affected to any vighnas " (11-2-36)
Doubt :- As ShriMahaprabhuji had given orders in the mool granth that Sarvesham -- will narratte full word to word talkings with shriprabhu, then where is gadhya mantra?
gadh mantra in the treatise of Siddhant rahasya is that it is gopniya as it includes Panchakshar mantra, but from this one cannot say that Shri mahaprabhuji has broken his promise. It is true that shrimahaprabhuji had not mentioned gadhya mantra. but there is a reason behind it. just concentrate here.
Here in 2nd stanza the first word itself is Brahmasambandha karnat (sahastra................samarpyami) i.e the soul who has done brahmasambandh, that means the panchakshar mantra is been made to repeat by the Jiva after hearing it from the Acharya -Guru.
Also It is said, " Matri guptabhashane : Mantra is not to be prakat " Mantra is not to recite (Patha). Mantra is to do Jap.
Thats why in Sarvottam Stotra it is said "Japyam krushna rasarthibhihi" and not "Patheetavyam krushna rasarthibhihi Regarding the brahmasambandh mantra not written in the Siddhant rahashya granth, as it comes under the Panchakshar Mantra, and Mantras r gopya., But if someone doubts then ShriPurushottamcharan had given the solution, because someone can argue. So ShriPurushottamcharan had given the Shastra Pranam that ShriMahaprabhuji had no where done any mistake by not describing the Brahmasambandh - Gadhya Mantra.
......In jeev, the pramad etc with lack increases in Bhagwad Dharma. This is only Uchit - True. In reality the BrahmaRoopa in all to be seen the jeev has to experience the Bhagwadiyata, by seeing Brahmaroopta in all. So by expreiencing BHagwadiyata the prakrut Gunas doshs gets elinimnated. Now we say that "Jeev to Swabhaav Thij Dust Chhe" then will Shriprabhu will accept or reject that jeevs Seva? So The Tikakaar ShriPurushottamCharan gives aagyna that do not worry for Such . Why??? Sarvesham:- by the Pad Sarvesham in the Mool kaarika means dev, asur, manushya, yaksha and gandharva, etc, can do the Bhajan of ShriGokulesh, having same kalyan bhaav for Bhagwad Bhajan for any of the Jeevs. (Shrimad Bhagwat 7-7-50). These r the Prahlad Vakya from Shrimad bhagwad explaining that all jeevs r equally eligible for Prabhu Bhajan. So ShriMahaprabhuji used the word "Jeev" in the Mool kaarika in the samast pad of "Dehjeevayo" ShriPurushottamcharan gives aagyna that the pad "Jeev" should take the meaning of Sharir Vishisth -- jeev (aatma-soul) not by only jeev. Because if we don't take meaning of jeev as aatma, then also jeev-aatma is without any dosh-doshrahit and it has no relation with any one. So in this way, there the "Deh" pad used differently "Sthul sharir and sukshma--ling sharir" which doshs descrbbed r due to expreencing regular the doshs of Sthul sharir - physical material body. This material physical body - sthul sharir is the treassury of all doshs. So to eliminate these doshs, the "Deh "pad is been used and is been sepereted from jeev, where deh -- sthul sharir and jeev -- sukshma--ling sharir......
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SIDDHANT RAHASYA
This Granth was written (by deduction of various events and evidence gathered by scholars) in Vikram Samvant 1549. (Present year is 2062, so by calculation, this Granth was written 513 years ago, per English calendar it should be AD 1493) We just celebrated Shree Mahaprabhuji's 529th birthday, so again by this dates we can deduce that Shree Mahaprabhuji was only sixteen year old when this Granth was written.
In this Granth we learn about Atmanivedanam (surrender of the soul), about Diksha that is received by Brahmasambandh sloka, we learn about asamarpit (non-offered) food to Krishna and Krishna seva without any expectation.
It was that lovely mid-night of Shravan Shukal month, the eleventh day of the month, the events that gave the birth to "Pushtimarg" unfolded. The event took place in Shree Gokul at Govind Ghaat. It is said that "Bhagvata Proktam" (Prominent religious grantha) are Shree Gitaji and Shreemad Bhagvatam, Shree Gitaji is shankshipta (short version) of Shreemad Bhagvatam. In Bhagvatam we see the explanation on Bhakti and Pushta Bhakti. Likewise, Sidhant Rahashiya is an extension of "Pushti-Bhakti-Sidhantrahashiya". So Sidhant Rahashiya can be depicted as "Shakshat – Bhagvad Proktam" an extension of Pushti Bhakti Marg, foundation of Pushtimarg, and it acknowledges the fact that we as follower can achieve that utmost Falam of Pushti Jiva, the Bhagvad swaroop anand.
We all know that according to Bhagvato-ukta, Shree Bhagvan gave Bhagvat to Brahmaji, then Brahmaji gave it to Naradji, Naradji then parted the knowledge to Vyasji, who then parted it to Shree Sukdevji. Raja (king) Parikshit ji heard the Bhagvatam from Sukdevji, Sutaji was also listening and then it was made available to Rushimunis, Sages and Hermits and finally with auspicious grace, Shreemad Bhagvatam was laid in lap of public at large, how fortunate! This was the tradition of lectures (vakta) and listener (shrota) and this way we got Shree Bhagvatam. History has amazing way to repeat itself, we hear Shree Gokulchandramaji (Form of Shree Krishna) appeared on the night of Shravan Shukal month, and gave this Sidhant Rahashiya to Shree Mahaprabhuji, then, this Rahashiya was given to Shree Damodardasji (Damodardas Harsaniji) as Brahmasambandh Diksha. This way Pushtimarg was established between Gurus (Shree Mahaprabhuji), Shree Gusainji (Vallabh Parivar) and the Vaishnavs, the triangular surrendership of Path of Grace.
....vadadhibhih sarvatha shraviyam te hi sanmargarakshakah |
(Shree Patraavlambanam)
The above sloka is from Shree Patraavlambanam Granth. In this Grant Shree Mahaprabhuji was addressing the scholars.
Meaning:
The Scholars should always listen as they have the responsibility to protect the Marg (religion).
And by saying this, Shree Mahaprabhuji has really put quite a responsibility on Scholars, sages and hermits, this way the protection of religion is scholars, hermits and sages and through Vallabh's family Guru Diksha for Pushtimargiya followers, and then Aapshree bestowed Pushtimarg in the heart of Vaishnavs (Damodardasji). So this way we have a triangular responsibility bestowed by Shree Mahaprabhuji.
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
In Sidhant Rahashiya we learn about Atma Nevadan (Brahmasambandh), the reasons, the fala, the spiritual gain and purification aptitude for the soul. This was instigated by Bhagvan Himself (Gokulchandramaji), the act of surrender to Brahm was explained in this Granth. In this Granth, all the sloka and the sentences have been given by Shree Gokulchandramaji, although in these sloka one sees the felicitous, appropriate and well-chosen combination of felicity, great happiness and pleasure of surrender; we also see "panchakshar" mantra and Gadiya mantra. Due to the secret and tremendous secrecy of this Gadiya mantra, in writing this Granth, only explanation in words are introduced. Shree Damodardasji as Diksha to Shree Gusainji gave one and half stanza from this Granth. And in that he had covered most of Sidhant Rahashiya.
At the eleventh night in the mid-night, Shree Gokulchandramaji revealed the Rahashiya. It was on this night we also see the birth of Madhurastakam. We also see the events being unfolded in the history of Pushtimarg where Shree Damodardasji demonstrated that immortal sentence, Maharaj ! maine Shree Thakorjike vachan sune to sahi, per samajiyo nahi. Even today we hear from vaishnavs that "suniyo per samajiyo nahi." We are in the predicament
Shravansyamlepakshe ekadashyam mahanishi I
Sakshaat Bhagwataaproktam tadaksharasha uchyate II1II
Shravansya : Shravan month's
Amlepakshe : Bright half
Ekadashyam : 11th day (Agiyaras)
Mahanishi : At midnight
Sakshaat : Appeared
Bhagwata : Lord himself
Proktam : Proclaimed
Tadaksharasha : Accurately
Uchyate : I(Shri Mahaprabhuji) am repeating here
In the reference to the 1st Sloka, ShriMahaprabhuji took pledge to write the Word to Word narration which ShriPrabhuji said against ShriMahaprabhuji, Then why the Brahmasambandh Mantra is not given????
From the Tika of ShriPurushottamCharan on the Siddhant Rahashya Granth. The question raised is very prominent, that why shrimahaprabhuji broke the promise by not giving the brahmasambandh mantra in the granth, if aapshri promised that i will say the word to word what shrithakurji said to me.??????????
Nanu, yadi tadanintanvakyakathansyeiveyam pratigya, tada samarpangadhyamapi kuto noktumiti chet .. Uchyate ..... Tadvi Panchaaksharmantravivranktvadatigopyam, ato noktam ... Shastre hyatigopya mantraday udiyant eva, na tu prakahataya kathyante .. yatha "Sparshu yat shodashmekvinshami " ityadi .. Tanmantravivarkatvam ceitsaiyva gyeyam .. Tatra hi mantrasthottampushuhantkriyapadsuchitasya kartu swaroopam, tasya bhagwadviseshikrushnapaden cha bhagvadviyuktvadibodhanat mantrasthashasthayuktbhagvatswamitvatsambadhshalitvam cha vivrutam bodhitamiti tatheti tadnukti ...
"Here the doubt arises that if shrimahaprabhuji had taken the pledge that i will say the word to word which shrithakurji had said, then why the samarpan gadhyamantra is not given?? For this doubt, ShriPurushottamcharan says that this SamarpanGadhyamantra comes in the Counteract of "Panchaksharmantra, So it is Ati Gopniya ( not to be published), so it is not been given. In shastras it is said that the Mantras which are ati Gopniya, they r just declared by the abrevations and not the fully mantra.
Kincha, Samarpan navadhabhaktatvamanivedanatvan prasidhamiti na tatra kopi sandeh ityatopi tatha ..Tasya doshnivartavavam tu shashskandhe "YATHA KRUSHNARPITAPRANSTATVAPURUSHNISHEVYE" tyenen bhagvadiysangaduktam .. Kincha "DUSAHAPRESTHAVIRHATIVRATAPDUTASUBA" ityartatra sarvasubhanivarkatven sidhasya dusahabhagvadirahataapasya tadanimbhavat sevangikarsampadika doshnivruttihi kathan syaditi shankanivrutyartha hi brahmasambandhkaranpaden tatpurvoktam sarvamanudhya tata sarvadosh nivruttirtatrabhidistsita .. Ekadashovinshyodhyaya bhagvatatmanivedansya bhaktimargadharmadhikaratvabodhanen etasyaivarthasya suchnat .. Ato yadurupyadruaham tadev vyatpadhyam, natu nisandigdham subodhaman va .. Atopi tadanuktiriti janihi ....
Here the Tikakaar ShriPurushottamcharan wanted to explain the gopniyata ( personalness) of Mantra. Like in ShriBhagwatji the word "TAP" comes. So instead of saying the whole word, this word is been described as the 16th and 21st alphabet of Sparshvarna. To ShriPurushottamcharan takes the same example to make understand the doubt. Like not saying the direct word, but by pointing the similarly reflects the meaning. And in this Sanketik word the words are Bhagwad vakya (TAP), So here also in Brahmasambandh Mantra, there is Bhagwad Vakya, so is Gopniya and is not been described fully, the Samarpan Gadhya Mantra. The meaning is Bhagwad Vakya, Bhagwad Mantra, etc are very Gambhir (sensitive) so to keep unadvertise to non-adhikari jeevs, this Sutratmak method is been used. So the GAdhya mantra is also Gopniya. So ShriMahaprabhuji hadnt given the whold of the brahmasambandh mantra. And this same applies for Astakshar Mantra, s it is Bhagwad Mantra...........
Shravan Mass: Shravan Nakshatra is Vishnu Sambandhi So this Month is also Bhagvatsambandhi. Shravan month.
Shravan is known as an auspicious month. All the vaishnavs have lovely manorath in this month and Shravan nakshatra is depicted as one of the purest period in Vedic significant month indexing. During this month any sadhak (performer) indulges in spiritual rituals, will succeed in acquire and full-fill the desire. The events that unfolded were the events that significantly chose to be in the Shravan month as the events result were mostly of spiritual nature, it had all the recipe of auspicious entity. Shree Gokulchandramaji (Shree Krishna's form), unfolded this rahashiya that attained the event in its entirety, the secret doctrine was of attaining the surrender, and acquiring the form of Brahm (The God).
Amalpaksh: Why not Shuklapaksh?
As said above, the Shravan Nakshatra is Bhagwan sambandhi, and due to relation with Bhagwan, every tithi is nirdusht. In this paksh just like ShriChandra daily becomes big so due to Bhagwad sambandh, deh's dosh's suddhi is been shown.
Amle=(mal vagarnu) clear, auspicious and pure.
Amle has been used as an adjective of Shravan month. In the above stanza when we see the three syllables or three words join together, for instance, Shravan + shya + amle. Shya means 'of' and amle is 'the form of pure, clear and auspicious element'. The events, which unfolded, chose this pure, clear and auspicious month. Shravan month in Hindu religion is known as most pure event full and it is well depicted in Vedic sector for performing rituals, this month is also known as amle month as well. Most of the vaishnavs will recall when Shree Mahaprabhuji called Damodardasji as Damla and then added, 'Damla tu amla ho'. By this He was referring to the physical aspects of Shree Damodardasji, in which Shree Vallabh was indicating that Damodardasji's Bhutal (earthly) body does not have need to indulge or visit toilet for physical purification.
Pakshe : Bright half.
The Pakshe is also known as pakhvadia (fortnight). In Indian calendar every month is divided into two parts. Each part is known as pakhvadia, which is fortnight. These parts are known as Pakshe. The first part of the night is also known as sukal Pakshe. This sukal Pakshe in Vedic term is described as the pure (nirmal) entity that infuses brightness into a dark night. The sukal Pakshe entity emanate pure auspicious time of day or night, which also tarnish the Bahia bhautic dosh (the worldly sins). This pure entity of Pakshe made it possible for Shree Gokulchandramaji to appear on Bhutal (earth).
Ekadashi: Eleven indriyan ke dosh ki nivruti. Which eleven Indriyas?
Paanch gyanendriya, paanch karmendriya aur gyarahvaan man - vrat se shuddhi. (Adhyatmik dosh ki nivruti)
Ekadashyam is 11th day of the month, this day is acknowledged in Vedic Science as the day of fasting, or the day in which we indulge in healthy eating, that is to set the goals to purify the physical aspects of the body and all the senses (Indriyo). On this day when one is observing the above Vedic science rules, one mind and body is said to have attained the spiritual purification. Every Ekadshi has been given a different name and these names have been given on the merits of Moksha given by fasting in that particular day.
Mahanishi: Just like the Braj Bhakts (antaran Bhakts) got sarva purusarth siddha during the madhyaratri (mahanishi), So for that Sarva siddhi purusarth, ShriPrabhu came at Mahanishi.(Adhidaivik dosh ki nivruti)
Maha nishi : At midnight.
Maha nishi, where maha is 'mid' and nishi mean 'night'. The midnight seems to be Gods favourite time to appear. Krishna when appeared, he appeared at midnight in Mathura (in Jail). It is said that God picked this period of night because this period coincide with Adhiyatmik (semi bhautic (earthly)) dosh (sins). They say that these Adhiyatmik dosh are burnt or cleared as soon as the God appear within that period, and it also devour lokik lust and then instigate spiritual thinking. Shree Krishna always chooses midnight for salvation of his bhakta. When He was born as Krishna it was to protect His bhakta from the troubled era of Kansa Raja. This time He came as Shree Gokulchandramaji to tell us about the Atma Nevadan Mantra which is also known as Brahmasambandh Mantra. This sloka entails the surrender and ones belongingness towards Braham Swaroop. In original Sidhant Rahashiya there were stanzas recording the actual Gadiya Mantra, but as this was a secret Mantra we don't see these stanza in this Granth, its been edited out and as this was depicting the principle which is suppose to be a secret religious entity we will not be going into the actual mantra but will be indulging in the explanations of this secret stanzas. This Gadiya Mantra is again set for this salvation of the bhakta and because Shree Mahaprabhuji was worried about the worthiness of the soul to be baptised.
This way Shree Gokulchandramaji has shown a vehicle which one can know Shree Krishna and the route which will take the soul to a road of salvation. This vehicle is also capable of clearing the main three sins which hinders the soul to achieve the utmost spiritual entity.
"Sakshat": Why sakshat and not by sevaks, or by dreams or by aakashwani?
ShreeGokul mein jaise vyuhrahit sakshat purnapurushottam ko hi prakatya hoike bhaktan ko abhilashit kiyo hai, taise ehaanhu bhaktan ko abhilashit siddh hoive ke liye purnapurushottam ko pragatya hai. Aise jatayve ke liye "sakshat" pad kayo hai.
Shakshat : Appeared.
Shakshat means the physical appearance of Braham Himself. In Sanskrit the word shakshat means the appearance of God where all our (human) senses (indriyo) can feel and see this form (swaroop). When we can see Him and also feel Him with all our senses, then we can say that the God has appeared in a shakshat form.
Bhagwata : Lord himself. not by dreams, not by some vaishnava, not by some AAkashwani. But Bhagwada Proktam.
Proktam : Proclaimed.
The word proktam is used by Shree Vallabh as He wanted to demonstrate that he (Shree Vallabh) only want to say what Shree Gokulchandramaji had revealed, and all the relevant discussion with the God is procrustean, that is, formally, ruthlessly enforcing himself (Shree Vallabh) to write this conversation in an uniform way. So Shree Vallabh proclaimed in public the whole scenario and the conversation which was known as prakarsh (prakarsh = the actual word to word conversatio
Tadaksharasha : Accurately
Tadaksharasha has three words, (1) Tada (pronounced as Tat' and means 'that'), (2) Akshar (letter, as in alphabet) and (3) sha (by).
So when we loosely translate the above Tadaksharasha, it will mean:
'That letter by letter, or word by word.' Shree Vallabh is saying that all the sloka which are in this Grantha is per God and every letter and every word was said in the night of Shravan month on the 11th day of that month.
Uchyate : I(Shri Mahaprabhuji) am repeating here
Shree Vallabh had given the day, month and the time to show that He is only recording the incident in this Granth as it happened. But when He used 'Uchyate', He merely suggested that, although I have recorded the conversation word by word, I am unable to reveal the Slokas of Gadiyamantra in this Granth, as this Slokas are the foundation of any soul to get initiated in the Path of Grace, and are supposed to be recited in Aprash (a state of purity of mind and body), is not being credited in the conversation.
Brahma-sambandh karanaat sarveshaam dehjivayoho |
Sarvadoshnivritirhi doshaha panchvidha smritaha ||2||
Brahma-sambandh : From the descendants of Shri Vallabhacharyaji the dedication which is done by soul to Shri Thakoreji.
karanaat : By doing
sarveshaam : All
dehjivayoho : Soul - body etc
Sarvadosh : All the sins
nivritirhi : Totally removed
doshaha : Sins
panchvidha : 5 types resulting in the Veda (sahaj, desh, kaal, sanyog and sparsh)
smritaha : Is written
For the 2nd's sloks ShriPurushottamcharan Gives very very beautiful explainations in apshri's Tika on this granth.
Brahmasambandh : - Brahmasambandh means to admire, to follow, to understand the Swamiroop of ShriBhagwan with all elements. To do Brahmasambandh means :- Bhagwan had said the method of Aatmasamarpan in Gadhyamantra, in that ways the all elements along with Swa-Aatma had to be offered (samarpan) to bhagwan. Also to follow Swamiroop to ShriBhagwan. Sa Vai Naiva Rem (Bruhad 1-4-3) the Shruti Vachan, and "Kridarthamatmanam Idam Trijgadkrutam te Savamyam ..".. (bhagwat 8-22-20) ShriBhagwat Vachan. In the Shruti it is said that " according to this shruti, bhagwan had made the new world for Swa-raman - his plays, he makes play, and he quiets. So in this world the jeev whatever exercises may be swa-tva, or swityatva, jeev does tyag by understanding the bhagwaditya in that "Swa" and "Sviyat". is called to do Brahmasambandh.
So by Brahmasambandh the Samast Samarpit Souls or the "Deh-Jeev" (Dehjeevayo) or the the physical bodily (sthul-ling sharir) means by the word Deh in Dehjeevayo is the Sthul Sharir, which is visible by our naked eyes., . And jeev means the Ling Sharir which lies inside the Sthul Sharir made of 17 tatvas. Which makes the micro body (sukshma sharir) which is also called as "Ling Sharir" ----
DehJeevayo
"SarvaDosh Nivruttirhi" :- Now describing the meaning of "SarvaDosh Nivruttirhi" . In the main sloka the pad "hi" comes in "SarvaDosh Nivruttirhi Hi is the meaning of Nischay - not changable - strongly the meaning . (eg by doing sarva samarpan to bhagan, the all doshs gets eliminated which can be strongly said, by ShriGokulesh in ShriGitaji (9-27) "What ever you do, what ever you eat, do offer first to me " by these words prabhu directly orders us for the first offer for him of any of our karmas) Also in Gitaji (9-27) by this way you will be free from all subh-ashubh karmas phalas and by giving this type of sanyas yog, the chitt will get mukt and will attain me. By this orders bhagwan the fruit also is described. Now to understand more firmly, ShriPurushottam Charan Quotes the Shrimad Bhagwat's Vachan "Hey Rajan, by following these bhagwad dharmas, the jeev doesnot get affected to any vighnas " (11-2-36)
Doubt :- As ShriMahaprabhuji had given orders in the mool granth that Sarvesham -- will narratte full word to word talkings with shriprabhu, then where is gadhya mantra?
gadh mantra in the treatise of Siddhant rahasya is that it is gopniya as it includes Panchakshar mantra, but from this one cannot say that Shri mahaprabhuji has broken his promise. It is true that shrimahaprabhuji had not mentioned gadhya mantra. but there is a reason behind it. just concentrate here.
Here in 2nd stanza the first word itself is Brahmasambandha karnat (sahastra................samarpyami) i.e the soul who has done brahmasambandh, that means the panchakshar mantra is been made to repeat by the Jiva after hearing it from the Acharya -Guru.
Also It is said, " Matri guptabhashane : Mantra is not to be prakat " Mantra is not to recite (Patha). Mantra is to do Jap.
Thats why in Sarvottam Stotra it is said "Japyam krushna rasarthibhihi" and not "Patheetavyam krushna rasarthibhihi
Regarding the brahmasambandh mantra not written in the Siddhant rahashya granth, as it comes under the Panchakshar Mantra, and Mantras r gopya., But if someone doubts then ShriPurushottamcharan had given the solution, because someone can argue. So ShriPurushottamcharan had given the Shastra Pranam that ShriMahaprabhuji had no where done any mistake by not describing the Brahmasambandh - Gadhya Mantra.
......In jeev, the pramad etc with lack increases in Bhagwad Dharma. This is only Uchit - True. In reality the BrahmaRoopa in all to be seen the jeev has to experience the Bhagwadiyata, by seeing Brahmaroopta in all. So by expreiencing BHagwadiyata the prakrut Gunas doshs gets elinimnated. Now we say that "Jeev to Swabhaav Thij Dust Chhe" then will Shriprabhu will accept or reject that jeevs Seva? So The Tikakaar ShriPurushottamCharan gives aagyna that do not worry for Such . Why???
Sarvesham:- by the Pad Sarvesham in the Mool kaarika means dev, asur, manushya, yaksha and gandharva, etc, can do the Bhajan of ShriGokulesh, having same kalyan bhaav for Bhagwad Bhajan for any of the Jeevs. (Shrimad Bhagwat 7-7-50). These r the Prahlad Vakya from Shrimad bhagwad explaining that all jeevs r equally eligible for Prabhu Bhajan. So ShriMahaprabhuji used the word "Jeev" in the Mool kaarika in the samast pad of "Dehjeevayo" ShriPurushottamcharan gives aagyna that the pad "Jeev" should take the meaning of Sharir Vishisth -- jeev (aatma-soul) not by only jeev. Because if we don't take meaning of jeev as aatma, then also jeev-aatma is without any dosh-doshrahit and it has no relation with any one. So in this way, there the "Deh" pad used differently "Sthul sharir and sukshma--ling sharir" which doshs descrbbed r due to expreencing regular the doshs of Sthul sharir - physical material body. This material physical body - sthul sharir is the treassury of all doshs. So to eliminate these doshs, the "Deh "pad is been used and is been sepereted from jeev, where deh -- sthul sharir and jeev -- sukshma--ling sharir......
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