Shikshapatri (Shlocks 101-125)

Gujarati

અને શ્રીરામાનુજાચાર્યે કર્યું એવુ જે વ્‍યાસસૂત્રનું શ્રીભાષ્‍ય તથા શ્રીભગવતગીતાનું ભાષ્‍ય એ જે બે તે અમારું અધ્‍યાત્‍મશાસ્‍ત્ર છે એમ જાણવું.

Spanish

En las Escrituras antes mencionadas, aquellas partes que describen gloria de Shree Krishna y la grandeza del Dharma (deber religioso), Bhakti (devoción a Dios), Vairagya (ascetismo), debe considerarse más importante que las otras partes. La esencia de esas partes es que uno debe practicar la devoción a Dios y al mismo tiempo, llevará a cabo los deberes religiosos también.

Explanation

These two Shlokas explain the uniqueness of knowing about the Good scriptures, mentioned by him. In those recommended scriptures too, the sentences and the Shlokas praising divine attributes like Trigunatita (beyond three Gunas) and Divya Vigraha of Lord Shri Krishna and the sentences which preach the religion with full force by presenting devotion and detachment as founding forces are to be given greater importance in the study, listening and reading of these scriptures. These sentences and narrations are more important and valuable than the sentences some times decribining low profile of Shri Krishna in Lord's leelas to tempt demonic spirits. In short, stress should be more on the sentences, strengthening the principles.

The scriptural narrations which contains 'mainly' or ' in principle' as integral part of the text should be treated as beacons. These words aim at proper discrimination between different sub-sentences. The beacons, such as - Mahamantra, Prakriti, Paramatma and Pragya are used in neuter gender. In nushell, other sentences are to be defined on the grounds of principal or beacon like sentences. The sentences such as escape of Lord Shri Krishna due to the fear of Kansa, Jarasandha, Kalayavan, Salva etc or to be taken away by their black-magic shows recede in great personality of God. Now, this is the criticism of such sentences: Oh King ! some Yogis and Rishi's says such things, but why does not they look at the contradiction arising in their speech, while saying so ? You just look at this contrasting set - one is ignorance based Shoka, Moha, affection and fear and just on opposite side is flawless science, pure form of knowledge and supreme God with His divine attributes !' This, and other sentences there like this, should be used as principal foundations. And in Prabhasa area divine Leela : ' He removed the burden from the earth and discarded his earthly body' by such narration it points at God's act of leaving - discarding- his body. Here the body becomes indicative of worldly attributes and loses the sense of foreverness and divinity. Such meanings are not to be considered as cardinal preaching. The sentences such : 'In his human form, God brought back from the Yama Loka the son of his Guru.' And, 'Giver of refuge ! Great God protected you (in womb) against Brahmastra' or 'He won Lord Mahadev who is the Kala of the Kala (who is Death God of the Death-Gods) and sent a hunter to the heaven, could he be incapable of protecting himself ? Oh King ! Taking birth as human being by such God and to become dead are mere Maya of such God." The events and sentences like this describes divine Leelas of God, not his death like a human being. And the descriptions like : '… and defeated Krishna carried Shridama on his back,' are to be interpreted in the line of the dictum - 'Glory and greatness of supreme God are beyond the limits of time, evolvement, final destruction, and evolutes of Maya. He is the God of creation, sustenance and destruction, He is all knower, He is the beginning, He is the omnipresence and ultimate reality. One who is waging war without any favour from such ultimate reality, may win a war but as a remote possibility, where as Supreme God is always victorious everywhere and every moment.' All the judgements and logical conclusions are to be carried out on the cardinal principles given in the sentences above. Don't treat all the narration's and events equally. This is the intention here. Brahmpurana has explained it elaborately : Ignorance, dependence, acts and discriminations, human body, discarding human body, all these are for bringing demonic elements under His spell. There is no drawback of Lord Vishnu anywhere.

Similarly in the religion : Oh Uddhava ! With this purpose, the smritis those are preaching the acts of desire and arguing for it should be discarded and ….', such statements which are responsible for weakning the religion should be interpreted on the anvil of principal dictums such as : For the householders, the religion it self is the attribute of the religious observance… And the religion wedded to my devotion is the benedictory religion. Because the statements preaching forsaking are founded on the dry religion deprived of the devotion. Other wise, Lord Shri Krishna's words 'Oh Uddhava ! with my due permission, you proceed to Badrikashrama and become pure by bathing there in the sacred water of my lotus feet preached earlier would not match with the one taught in Bhagwata at a later stage. This has been discussed at length in the previous part of this text.

Similarly the statements like '…..thus the soul who has detached himself from the sense objects and desires and has thus attained the Yogic pleasure of devotion, attains ultimate knowledge of God,' '….knows me by the way of devotion,' which defines devotion as an integral part of ultimate knowledge for attaining Moksha, should be defined in the terms of principal dictums : 'I am, though had been unattainable even by the Yoga, Samkhya, donation, Vratta, penance, Yagya, Naam Japa, Vedic studies, or Samnyasa have become attainable by the Gopis, cows, hillocks, deers, dumb snakes and siddhas through their fervour of devotion without any effort.' This defines Brahmgyan as an integral part of devotion.

Accordingly, in relation to detachment the statements such as : 'In His refuge we win at ease the enemies disguised in the form of sense organs, like an army-head defeating the attackers of his fort.' 'The one who desires to win his six great enemies, should begin first by holding householdership.', which are indicative of the recede in detachment, should be interpreted in the light of : 'No other incident creates such Moha and chains one in the shackles than the incident of the one's company of a woman. The man who nurses the sense of detachment at his own or by the preaching of others, should leave his house by taking Sanyas and should receive Shri Hari in his heart. Oh Great among the Asuras ! The people who are in mental unrest due to untruth, should leave their homes and proceed to the forest, to receive the shelter of God. And one leaves the maze of worldly ways and surrenders absolutely at the lotus feet of God with devotion, becomes free from all the fears.'

Thus, He says that the aforesaid sacred scriptures are founding scriptures of the personal religion with the devotion of God. And that is the principal being founded here. And in the case of the devotion of Lord Shri Krishna, one has to perform this devotion in accordance to his individual right for that and in the manner laid down by the religious scriptures, in absolute accordance to his religion in relation to his caste and his physical age, but should not do it by setting aside his personal religion based on the caste and life-stage. Because the religion is the strength of the devotion. Accordingly, 'by living as per the personal religion told by me, one should practice the laws of caste and life-stage without any desire.' 'One who observes fasts with faith within the limitations of his religious routine and worships me attains pleasure in the due course.' 'Oh Princes ! Live within the limits of personal religion, submit all your intentions at the lotus feet of God, be absolutely pure and perform Japa of ultimate benedictor,' and '…One who withdraws his mind from the elsewhere, lives with in his personal religion and worships me,' and 'As a devotee practising his personal religion attains me the Ultimate…' and 'That King with the devotional Yoga and penance was pleasing Shri Hari and was discarding his worldly attachments..' and 'Those castes are worshiping their Guru - Shri Hari through their personal religion ! Moreover, 'Devotee Narada prayed to Bhagwan Yagya Purusha who was being worshipped by the people practicing personal religion..' and '..Oh ! On this earth, the householders who are firm in my Vratta and have become my devotees, attain Moksha by practicing their personal religion and acting as per the acts prescribed by the Yoga despite their householdership .. ' etc . The Panchratra has said that those who like a faithful wife, practise the devotion which is adorned with the knowledge of the personal religion and absolute detachment, are the true single minded devotees.' 'As a woman deprieved of clothing and the ornaments would not look beautiful, similarly the devotion of a man if lacks religion, disappears like a spark of the lightning. 'But if the devotion is wedded with the religion, it becomes firm and lasting like Himalaya and never surrenders to the risks and fears.' This is the interpretation of religious scriptures accepted and recommended as cardinal principles. It hints indirectly to know this.

Picture

Gujarati

તે વચન જેતે બીજા વચનો કરતાં પ્રધાનપણે માનવાં અને શ્રીકૃષ્‍ણભગવાનની ભકિત તે ધર્મે સહિત જ કરવી એવી રીતે તે સર્વે સચ્‍છાસ્‍ત્રનું રહસ્‍ય છે.

Spanish

En las Escrituras antes mencionadas, aquellas partes que describen gloria de Shree Krishna y la grandeza del Dharma (deber religioso), Bhakti (devoción a Dios), Vairagya (ascetismo), debe considerarse más importante que las otras partes. La esencia de esas partes es que uno debe practicar la devoción a Dios y al mismo tiempo, llevará a cabo los deberes religiosos también.

Explanation

These two Shlokas explain the uniqueness of knowing about the Good scriptures, mentioned by him. In those recommended scriptures too, the sentences and the Shlokas praising divine attributes like Trigunatita (beyond three Gunas) and Divya Vigraha of Lord Shri Krishna and the sentences which preach the religion with full force by presenting devotion and detachment as founding forces are to be given greater importance in the study, listening and reading of these scriptures. These sentences and narrations are more important and valuable than the sentences some times decribining low profile of Shri Krishna in Lord's leelas to tempt demonic spirits. In short, stress should be more on the sentences, strengthening the principles.

The scriptural narrations which contains 'mainly' or ' in principle' as integral part of the text should be treated as beacons. These words aim at proper discrimination between different sub-sentences. The beacons, such as - Mahamantra, Prakriti, Paramatma and Pragya are used in neuter gender. In nushell, other sentences are to be defined on the grounds of principal or beacon like sentences. The sentences such as escape of Lord Shri Krishna due to the fear of Kansa, Jarasandha, Kalayavan, Salva etc or to be taken away by their black-magic shows recede in great personality of God. Now, this is the criticism of such sentences: Oh King ! some Yogis and Rishi's says such things, but why does not they look at the contradiction arising in their speech, while saying so ? You just look at this contrasting set - one is ignorance based Shoka, Moha, affection and fear and just on opposite side is flawless science, pure form of knowledge and supreme God with His divine attributes !' This, and other sentences there like this, should be used as principal foundations. And in Prabhasa area divine Leela : ' He removed the burden from the earth and discarded his earthly body' by such narration it points at God's act of leaving - discarding- his body. Here the body becomes indicative of worldly attributes and loses the sense of foreverness and divinity. Such meanings are not to be considered as cardinal preaching. The sentences such : 'In his human form, God brought back from the Yama Loka the son of his Guru.' And, 'Giver of refuge ! Great God protected you (in womb) against Brahmastra' or 'He won Lord Mahadev who is the Kala of the Kala (who is Death God of the Death-Gods) and sent a hunter to the heaven, could he be incapable of protecting himself ? Oh King ! Taking birth as human being by such God and to become dead are mere Maya of such God." The events and sentences like this describes divine Leelas of God, not his death like a human being. And the descriptions like : '… and defeated Krishna carried Shridama on his back,' are to be interpreted in the line of the dictum - 'Glory and greatness of supreme God are beyond the limits of time, evolvement, final destruction, and evolutes of Maya. He is the God of creation, sustenance and destruction, He is all knower, He is the beginning, He is the omnipresence and ultimate reality. One who is waging war without any favour from such ultimate reality, may win a war but as a remote possibility, where as Supreme God is always victorious everywhere and every moment.' All the judgements and logical conclusions are to be carried out on the cardinal principles given in the sentences above. Don't treat all the narration's and events equally. This is the intention here. Brahmpurana has explained it elaborately : Ignorance, dependence, acts and discriminations, human body, discarding human body, all these are for bringing demonic elements under His spell. There is no drawback of Lord Vishnu anywhere.

Similarly in the religion : Oh Uddhava ! With this purpose, the smritis those are preaching the acts of desire and arguing for it should be discarded and ….', such statements which are responsible for weakning the religion should be interpreted on the anvil of principal dictums such as : For the householders, the religion it self is the attribute of the religious observance… And the religion wedded to my devotion is the benedictory religion. Because the statements preaching forsaking are founded on the dry religion deprived of the devotion. Other wise, Lord Shri Krishna's words 'Oh Uddhava ! with my due permission, you proceed to Badrikashrama and become pure by bathing there in the sacred water of my lotus feet preached earlier would not match with the one taught in Bhagwata at a later stage. This has been discussed at length in the previous part of this text.

Similarly the statements like '…..thus the soul who has detached himself from the sense objects and desires and has thus attained the Yogic pleasure of devotion, attains ultimate knowledge of God,' '….knows me by the way of devotion,' which defines devotion as an integral part of ultimate knowledge for attaining Moksha, should be defined in the terms of principal dictums : 'I am, though had been unattainable even by the Yoga, Samkhya, donation, Vratta, penance, Yagya, Naam Japa, Vedic studies, or Samnyasa have become attainable by the Gopis, cows, hillocks, deers, dumb snakes and siddhas through their fervour of devotion without any effort.' This defines Brahmgyan as an integral part of devotion.

Accordingly, in relation to detachment the statements such as : 'In His refuge we win at ease the enemies disguised in the form of sense organs, like an army-head defeating the attackers of his fort.' 'The one who desires to win his six great enemies, should begin first by holding householdership.', which are indicative of the recede in detachment, should be interpreted in the light of : 'No other incident creates such Moha and chains one in the shackles than the incident of the one's company of a woman. The man who nurses the sense of detachment at his own or by the preaching of others, should leave his house by taking Sanyas and should receive Shri Hari in his heart. Oh Great among the Asuras ! The people who are in mental unrest due to untruth, should leave their homes and proceed to the forest, to receive the shelter of God. And one leaves the maze of worldly ways and surrenders absolutely at the lotus feet of God with devotion, becomes free from all the fears.'

Thus, He says that the aforesaid sacred scriptures are founding scriptures of the personal religion with the devotion of God. And that is the principal being founded here. And in the case of the devotion of Lord Shri Krishna, one has to perform this devotion in accordance to his individual right for that and in the manner laid down by the religious scriptures, in absolute accordance to his religion in relation to his caste and his physical age, but should not do it by setting aside his personal religion based on the caste and life-stage. Because the religion is the strength of the devotion. Accordingly, 'by living as per the personal religion told by me, one should practice the laws of caste and life-stage without any desire.' 'One who observes fasts with faith within the limitations of his religious routine and worships me attains pleasure in the due course.' 'Oh Princes ! Live within the limits of personal religion, submit all your intentions at the lotus feet of God, be absolutely pure and perform Japa of ultimate benedictor,' and '…One who withdraws his mind from the elsewhere, lives with in his personal religion and worships me,' and 'As a devotee practising his personal religion attains me the Ultimate…' and 'That King with the devotional Yoga and penance was pleasing Shri Hari and was discarding his worldly attachments..' and 'Those castes are worshiping their Guru - Shri Hari through their personal religion ! Moreover, 'Devotee Narada prayed to Bhagwan Yagya Purusha who was being worshipped by the people practicing personal religion..' and '..Oh ! On this earth, the householders who are firm in my Vratta and have become my devotees, attain Moksha by practicing their personal religion and acting as per the acts prescribed by the Yoga despite their householdership .. ' etc . The Panchratra has said that those who like a faithful wife, practise the devotion which is adorned with the knowledge of the personal religion and absolute detachment, are the true single minded devotees.' 'As a woman deprieved of clothing and the ornaments would not look beautiful, similarly the devotion of a man if lacks religion, disappears like a spark of the lightning. 'But if the devotion is wedded with the religion, it becomes firm and lasting like Himalaya and never surrenders to the risks and fears.' This is the interpretation of religious scriptures accepted and recommended as cardinal principles. It hints indirectly to know this.

Picture

Gujarati

અને શ્રુતિ સ્‍મૃતિ તેમણે પ્રતિપાદન કર્યો એવો જે સદાચાર તે ધર્મ જાણવો, અને શ્રીકૃષ્‍ણભગવાનને વિષે મહાત્‍મ્‍ય જ્ઞાને સહિત જે ઘણો સ્‍નેહ તે ભકિત જાણવી.

Spanish

"Dharma se conocerá como las acciones de las personas según su Varna y Ashrama ordenado por el Shruties (Vedas) y Smriti (como Manusmriti, Yagnyavalkya Smriti etc) Bhakti (devoción) se conoce como el amor sin límites a" Madhava "Shree Krishna combinada con la realización de su gloria.

Explanation

Now explains attributes of Dharm in the half of the Shloka. Defines Dharm : Prescribed by the Shrutis (Veda) and Smritis (Smritis and Dharma Samhitas written by Yagyavalkya etc.) and to be practised in accordance to the personal right of the individual. Shrutis stand for the Vedas, and Dharmshastras are to be taken to Smritis. He explains Sadachar (ethical conduct) Sad - means not contrary to the Lokas and the scriptures and beautifying . such ethical conduct is religion. Smritis have mentioned that the religion which does not consign heaven and attracts negative criticism from the people, should not be practiced. Great sage Jaimini has given the dictums defining the attributes of religion. Madhavacharya says about this in Nyay Mala: The object that inspires is called religion If an object is called a religion, then pot and all other objects become Dharma which attracts fallacy of Ativyapti. Therefore, the word 'inspires' has been used to qualify the object, so that the act of the holy-fire like Shyen Yagya may not fall in this fallacy. Ofcourse, the Yagyas like Shyen Yagya are the giver of the fruit of killing an enemy and such killing does not attract the sin consigning one to the hell, but as it contains violent act of killing which is a major cause of hell, the Shyen Yagya becomes harmful. Therefore in other Smritis it is said : The acts which are praised by the scholars of the scriptures are the religion and the acts which they criticize negatively are not religion. Shrimad Bhagwat says that the what the Vedas say is the religion and contrary to it is not religion. Manu also says: The man who acts on the religion of Shruti and Smriti attains fame and glory in this world and attains ultimate pleasure on his death. The meaning carried in the another variation of the text is Shishtachar (decent acts), and such given by the Shrutis and Smritis. The Decent acts stand as an authority like the Shruti and Smriti. Moksha Dharma says that the religion has three attributes, namely decent acts, Smriti and Vedas. Matsya Purana says the decent acts of Sadhus are an authority like Vedas. This Shishtachar (decent acts) has been defined earlier in this. Mitakshara says that the religion is of the six types, namely Varna Dharma (cast based religion), Ashrama Dharma (age based religion), Varnashram Dharm (caste and lifestage based religion), Guna Dharma (qualitative religion), Nimitta Dharma (causal religion) and Sadharan Dharma (general religious acts). Brahmins should not take wine and alcohol is called a Varna Dharma. Agnihotra and Bhiksha are his Ashram Dharma. To be held a frondescence tree stick by him in his hand is called his Varnashrama Dharma. The King who has virtuous attributes like performing Abhishek, taking care of his subjects is called the Guna Dharma of that king. And to act not upon a desirable action or to act upon an undesirable action and to perform then the atonement for such an act is called Nimitta Dharma. Non-violence etc are the Sadharana Dharma.

Now explains the attributes of devotion in the second half of this Shloka. The knowledge of the glory and greatness, means the knowledge of divinity of God. It is attained by the companionship of the scriptures and virtuous people. It has been explained earlier that the 'Mahatmya' is the state beyond the Akshar. It has been said elsewhere : 'Look at the Mahatmya (greatness and glory) of the utterance of the name of God, which relieves Ajamil from the ties of the Death.' 'I worship and pray to Lord Vishnu who purifies Bhila, Hunas, Andhras, Pulindas, Zapadas, Ahirs, Kathis, Yavans and Khoja etc. lowest communities and tribes by taking them in His shelter.' '…one who goes only once under his shelter,' and '… I belong to you.. one who speaks the words like above, becomes free from all the fears. Such is the Vratta of Shri Hari.' One should know all these statements given in the scriptures . Madhava = Ma + Dhava = Maya means Lakshami's + Husband. The devotion means greatest amount of love for Shri Krishna. Shandilya Geeta explains the attributes of devotion . 'Now the eagerness and anxiousness for knowing about devotion.', 'enormous affection for God is called devotion.' 'One who lives with devotion, attains Moksha.' Shri Vallabhacharya has said in Tattvadeep Nibandha : 'The salvation is attainable by the devotion performed with greatest love for the God and, the knowledge of His glory and greatness. It is not attainable by any other means..' 'The devotion created from such a devotion..' etc statements are indicative of the two types in devotion. The devotion is the form of an instrument and the devotion is the form of the fruits these two are distinct types of devotion. Among these two, the devotion, in the heart of Gopis as described in Shrimad Bhagwat is the devotion in the form of fruits : ' The Gopies were greatly pleased on the dershan of Shri Krishna, and each moment was become like an age for them without such darshan of Shri Krishna..' 'Gopis curse Brahma who has created eyelid. Moreover, though Shri Krishna has gone to the forest, their mind chases Shri Krishna and run after Him. With such pitiable state of mind, the Gopis are spending their painful days by singing divine leelas of Shri Krishna.' '..The Gopis were not comfortable in any state and were torn by the pain of separation as their mind was stuck in me when Akrurji took me with Balram to Mathura.' '… Their intellect as was such imprisoned in their episodes with Me, they therefore did not knew their soul, this world and their body… like a hermit in his meditational trance or like the rivers merged in the ocean forgetting their own form and identity.' Now for an instrumental devotion, He says "Listen to the Katha of Lord Shri Vishnu, perform Kirtans, Chant names of God, serve at the lotus feet of God, perform worship, offer salute, act as a slave of Him, perform devotion like a companion, and in final stage, submit your self absolutely, thus the service with this nine ways of serving God is called devotion. In short, it suggests to serve God with great affection. As Shri Vallabhacharyaji says in Subodhini treatise of Bhagwat : The root verb of word Bhajan stands for service and word Kirtan stands for Love.

Now in the first half of this Shloka, He explains attributes of Vairagya (detachment) . Vairagya (the detachment) means disliking all the things excepting Lord Shri Krishna, and to be disinterested in the use of those things. This is called Viragya. The departure from the worldly affection and love is called detachment. The firm love for Lord Shri Krishna generates virtuous reasoning finding natural and other fenomenon fragile and perishable, and such intellect rejects the idea of availing these objects. Such state of one's mind is called Vairagya or detachment. Skanda Purana says: Thus, to consider this universe as unreal under the Gods power of four types of Pralaya (final distruction) and to develop by that the distaste towards it, is called Vairagya. See Samadhi Paad of Patanjal Yoga Shastra for a detailed classification in this.

Now in this second half of the Shloka explains the attributes of ultimate knowledge. Jeeva (soul) means one who has Sharir (body). Maya means Prakriti (the material cause of the universe). Isha means Paramatma (Supreme soul ) , which by its various forms brings life and consciousness and becomes the proud holder of the body. To know very well, is called knowledge. Bhagwan has said that to know Kshetra (dwelling) and the Kshetragya (knower of the dwelling) is the knowledge of ultimate. See Shribhashya for more details.

Picture

Gujarati

અને શ્રીકૃષ્‍ણભગવાનના વિના અન્‍ય પદાર્થમાં પ્રીતિ નહિ તે વૈરાગ્‍ય જાણવો, અને જીવ, માયા અને ઇશ્ર્વર, તેમના સ્‍વરુપને જે રુડી રીતે જાણવું તેને જ્ઞાન કહીએ.

Spanish

"Desapego" (renuncia) significa que el desapego del mundo, excepto Shree Krishna. Y el conocimiento significa el entendimiento de limpieza de los elementos característicos de la Jeeva (auto), los mayas (la materia), y el Ishvara (Dios).

Explanation

Now explains attributes of Dharm in the half of the Shloka. Defines Dharm : Prescribed by the Shrutis (Veda) and Smritis (Smritis and Dharma Samhitas written by Yagyavalkya etc.) and to be practised in accordance to the personal right of the individual. Shrutis stand for the Vedas, and Dharmshastras are to be taken to Smritis. He explains Sadachar (ethical conduct) Sad - means not contrary to the Lokas and the scriptures and beautifying . such ethical conduct is religion. Smritis have mentioned that the religion which does not consign heaven and attracts negative criticism from the people, should not be practiced. Great sage Jaimini has given the dictums defining the attributes of religion. Madhavacharya says about this in Nyay Mala: The object that inspires is called religion If an object is called a religion, then pot and all other objects become Dharma which attracts fallacy of Ativyapti. Therefore, the word 'inspires' has been used to qualify the object, so that the act of the holy-fire like Shyen Yagya may not fall in this fallacy. Ofcourse, the Yagyas like Shyen Yagya are the giver of the fruit of killing an enemy and such killing does not attract the sin consigning one to the hell, but as it contains violent act of killing which is a major cause of hell, the Shyen Yagya becomes harmful. Therefore in other Smritis it is said : The acts which are praised by the scholars of the scriptures are the religion and the acts which they criticize negatively are not religion. Shrimad Bhagwat says that the what the Vedas say is the religion and contrary to it is not religion. Manu also says: The man who acts on the religion of Shruti and Smriti attains fame and glory in this world and attains ultimate pleasure on his death. The meaning carried in the another variation of the text is Shishtachar (decent acts), and such given by the Shrutis and Smritis. The Decent acts stand as an authority like the Shruti and Smriti. Moksha Dharma says that the religion has three attributes, namely decent acts, Smriti and Vedas. Matsya Purana says the decent acts of Sadhus are an authority like Vedas. This Shishtachar (decent acts) has been defined earlier in this. Mitakshara says that the religion is of the six types, namely Varna Dharma (cast based religion), Ashrama Dharma (age based religion), Varnashram Dharm (caste and lifestage based religion), Guna Dharma (qualitative religion), Nimitta Dharma (causal religion) and Sadharan Dharma (general religious acts). Brahmins should not take wine and alcohol is called a Varna Dharma. Agnihotra and Bhiksha are his Ashram Dharma. To be held a frondescence tree stick by him in his hand is called his Varnashrama Dharma. The King who has virtuous attributes like performing Abhishek, taking care of his subjects is called the Guna Dharma of that king. And to act not upon a desirable action or to act upon an undesirable action and to perform then the atonement for such an act is called Nimitta Dharma. Non-violence etc are the Sadharana Dharma.

Now explains the attributes of devotion in the second half of this Shloka. The knowledge of the glory and greatness, means the knowledge of divinity of God. It is attained by the companionship of the scriptures and virtuous people. It has been explained earlier that the 'Mahatmya' is the state beyond the Akshar. It has been said elsewhere : 'Look at the Mahatmya (greatness and glory) of the utterance of the name of God, which relieves Ajamil from the ties of the Death.' 'I worship and pray to Lord Vishnu who purifies Bhila, Hunas, Andhras, Pulindas, Zapadas, Ahirs, Kathis, Yavans and Khoja etc. lowest communities and tribes by taking them in His shelter.' '…one who goes only once under his shelter,' and '… I belong to you.. one who speaks the words like above, becomes free from all the fears. Such is the Vratta of Shri Hari.' One should know all these statements given in the scriptures . Madhava = Ma + Dhava = Maya means Lakshami's + Husband. The devotion means greatest amount of love for Shri Krishna. Shandilya Geeta explains the attributes of devotion . 'Now the eagerness and anxiousness for knowing about devotion.', 'enormous affection for God is called devotion.' 'One who lives with devotion, attains Moksha.' Shri Vallabhacharya has said in Tattvadeep Nibandha : 'The salvation is attainable by the devotion performed with greatest love for the God and, the knowledge of His glory and greatness. It is not attainable by any other means..' 'The devotion created from such a devotion..' etc statements are indicative of the two types in devotion. The devotion is the form of an instrument and the devotion is the form of the fruits these two are distinct types of devotion. Among these two, the devotion, in the heart of Gopis as described in Shrimad Bhagwat is the devotion in the form of fruits : ' The Gopies were greatly pleased on the dershan of Shri Krishna, and each moment was become like an age for them without such darshan of Shri Krishna..' 'Gopis curse Brahma who has created eyelid. Moreover, though Shri Krishna has gone to the forest, their mind chases Shri Krishna and run after Him. With such pitiable state of mind, the Gopis are spending their painful days by singing divine leelas of Shri Krishna.' '..The Gopis were not comfortable in any state and were torn by the pain of separation as their mind was stuck in me when Akrurji took me with Balram to Mathura.' '… Their intellect as was such imprisoned in their episodes with Me, they therefore did not knew their soul, this world and their body… like a hermit in his meditational trance or like the rivers merged in the ocean forgetting their own form and identity.' Now for an instrumental devotion, He says "Listen to the Katha of Lord Shri Vishnu, perform Kirtans, Chant names of God, serve at the lotus feet of God, perform worship, offer salute, act as a slave of Him, perform devotion like a companion, and in final stage, submit your self absolutely, thus the service with this nine ways of serving God is called devotion. In short, it suggests to serve God with great affection. As Shri Vallabhacharyaji says in Subodhini treatise of Bhagwat : The root verb of word Bhajan stands for service and word Kirtan stands for Love.

Now in the first half of this Shloka, He explains attributes of Vairagya (detachment) . Vairagya (the detachment) means disliking all the things excepting Lord Shri Krishna, and to be disinterested in the use of those things. This is called Viragya. The departure from the worldly affection and love is called detachment. The firm love for Lord Shri Krishna generates virtuous reasoning finding natural and other fenomenon fragile and perishable, and such intellect rejects the idea of availing these objects. Such state of one's mind is called Vairagya or detachment. Skanda Purana says: Thus, to consider this universe as unreal under the Gods power of four types of Pralaya (final distruction) and to develop by that the distaste towards it, is called Vairagya. See Samadhi Paad of Patanjal Yoga Shastra for a detailed classification in this.

Now in this second half of the Shloka explains the attributes of ultimate knowledge. Jeeva (soul) means one who has Sharir (body). Maya means Prakriti (the material cause of the universe). Isha means Paramatma (Supreme soul ) , which by its various forms brings life and consciousness and becomes the proud holder of the body. To know very well, is called knowledge. Bhagwan has said that to know Kshetra (dwelling) and the Kshetragya (knower of the dwelling) is the knowledge of ultimate. See Shribhashya for more details.

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Gujarati

અને જે જીવ છે તે હૃદયને વિષે રહ્યો છે ને અણું સરખો સુક્ષ્‍મ છે, ને ચૈતન્‍યરુપ છે, ને જાણનારો છે અને પોતાની જ્ઞાનશકિતએ કરીને નખથી શિખા પર્યત સમગ્ર પોતાના દેહ પ્રત્‍યે વ્‍યાપીને રહ્યો છે, અને અછેદ, અભેદ, અજર, અમર ઇત્‍યાદીક છે લક્ષણ જેના એવો જીવ છે, એમ જાણવો.

Spanish

Jeeva es "yo" (se llama también Jeevatma.) Él es el conocedor (de la función), el conocimiento (de material), que forma parte indivisible de un átomo (en tamaño), la naturaleza abstracta (en apariencia) y no resistentes (en ). Reside en grueso controlar del cuerpo impregna a través fuerza su conocimiento. Se le describe como sin forma, sin forma, inmutable y eterno, que nunca puede ser destruida por cualquier medio en cualquier momento.

Explanation

After explaining in short the existence of the soul and it's form in short, now explains such form of it. In the heart. 'This soul resides in the heart. It is full of knowledge and is like a light in the heart.' It is said in the Shrutis. It is minute like an atom. The minute or subtle means the one who has no problem in spreading itself anywhere, irrespective of an obstacle whatsoever. 'It is fine and subtle.' 'Such soul exists through its consciousness.' 'It is very small like a pointed tip of a pricker.' 'The soul is like the hundredth of the hundredth part of the tip of a hair.' Above those, are the attributes given by Shritis about the soul. ' Chit' means absolute consciousness and absolute knowledge. Shruti has said, 'Such Purusha whose soul is the infinite knowledge.' Therefore it is said that, due to it's own nature, it is luminous at it's own. 'Here, he is luminous at his own,' and adds that it is not only as a form consisted of knowledge, but he is the ultimate refuge for the knowledge. One who knows is called a knower, 'One who knows is the 'soul', 'He is the one who sees, smells, tastes, accepts, and he is well knowledgeable, doer and the soul of the ultimate knowledge.' This visionary possesses sixteen arts.' 'One who knows him, attains everlasting knowledge.' These are the Shrutis. It pervades entire body - from head to toe - through its power of knowledge. It is said, 'Oh Arjuna ! As Sun God illuminates all the Lokas, in the similar way this pervader of the body soul illuminates this body.' 'There are 72000 tubular ducts rising from the heart and each such duct has in it luminous circle in which the soul lights like a luminous lamp.'

'It's form is like an atom, but it illuminates entire body. And Harichandan (a divine sandal - paste) though stationary at a place - perfumes whole body, the sun with his luminosity pervades entire cosmos, the lamp fixed at a place illuminates whole house, in like manner, the soul pervades whole body. This is said by the Shrutis. Therefore, know this form of the Jiva. One, that could be pierced is called piercible and one that could not be pierced is called non-piercible. Non-piercible and indestructible are the inherent attributes of the Jiva. Gita has said, 'It can not be pierced by a weapon, can not be burnt by a fire, cannot blown by wind , therefore itis non - piercible , indestructible etc.' Know these as attributes of Jiva.

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Gujarati

અને જે માયા છે તે ત્રિગુણાત્મિકા છે અને અંધકારરુપ છે ને શ્રીકૃષ્‍ણ ભગવાનની શકિત છે અને આ જીવને દેહ તથા દેહના જે સંબંધી તેમને વિષે અહંતમત્‍વની કરાવનારી છે એમ માયાને જાણવી.

Spanish

Maya es la fuerza de Dios, que es una combinación de tres cualidades (Satwa, Rajas y Tamas)) de la materia, pero generalmente se llama como "Tamas y que hace que el vínculo psicológico entre el Jeevatma y su cuerpo, así como Jeevatma y el mundo a través de el cuerpo. Y él es la causa principal del "yo" "yo" (I am Mr.X) y "mío" el archivo adjunto (esto es mío).

Explanation

Now tells about the form of Maya : 'The Maya who has three Gunas (evolutes): Sattva (goodness) Rajas (passions) and Tamas (darkness or ignorance)'. 'The Maya who has these constituent evolutes.' 'That Maya has constituent evolutes, and has many forms and is a part of my being.' 'Prakriti means Maya which possesses common state of constituent evolutes.' The God who is beyond Gunas has created this universe by his Maya who has Gunas, truth and falsehood.' All these have been said in Bhagwat. Moksha Dharm describes Gunas : pleasure, penance, peace, light, virtuousness, satisfaction, faith, simplicity, sacrifice, majesty these ten are qualities of Sattva Guna. Unsteadiness, misery, suffering, pains and desire, ego of different Kind, jealousy and rigidity these nine are the qualities or attributes of Rajas Guna. Ignorance, temptation, greater temptations, malice, the blindness of the five 'Ma-Kars' : namely wine - flesh - fish - gesticulation - and copulation of vaam Maargis, sleep, lethargy and lazyness these eight are the attributes of Tamas Guna. It's more details can be had from the tenth Skandha of Shrimad Bhagwat. Shrutis have said, 'The soul laid in the darkness and immersed in Prakriti during final distraction, attain attentive state devoid of sense, as such, reaches the plane beyond any form or attribute and becomes, therefore known, as Tamas.' 'Then there was darkness.' 'The Akshara immerses in Tamas.' Bhagwat has said, 'Then there was dense and unfathomable darkness.' 'The God, who resides beyond it.' The power of Lord Shri Krishna has been accepted as instrumental in evolution of cosmos : God's divine power with it's absolute divinity.' Bhagwat has said that the God creates, sustains and destroys cosmoses through his power of Maya. Soul is singular in it's status. The body and the relations of body - in all these there is the sense of belongingness - possessiveness caused by Maya. ' The Purusha on the same tree becomes sad under the Moha of Maya.' Vishnupuran has said, 'Oh son of the dynasty! Know this composition of ignorance (Avidya). The Maya means possessiveness for the fragile worldly objects and in the things belonging to others.' Bhagwat contains many statements on this topic. 'One who, under the Maya of God, has delusion of his own body and the relations attached to that body. 'Oh Adhokshaja ! Oh God ! The ego and affection, are attached to our body due to your divine Maya.' 'Oh God ! This Jivaloka roams on the path of the Karmas (acts) due to your Maya and by the ego and affection created by such Maya.' 'Ill-intelligence absorbs the meaning by your Maya and treads wrong path of ego and attachment for the body.' 'Oh God ! Please untie the shekals of your Maya which creates affectionate bonds among sons, family, wealth, relatives, home and body.' 'The people who are under strong spell of your divine Maya, shy of being on your virtuous path and speak the language of 'I' and 'Mine'.' As the Shloka contains 'CHA' along living beings, it is to be understood that there are possibilities that Brahma and other deities too may be affected by Maya. Bhagwat has said, 'Oh Parvati ! Look at the divine Maya of God in the form of Purusha ! That Maya effects even me ! and as I too come under it's spell, how else could stay free and independent of it ? 'I, Sanatkumars, Narada, Deity Brahma, enlightened one Kapil, religious minded and godly saint Deval, great hermit Marichi etc. Siddhas, are not knowing Maya as we all are wrapped in divine Maya of supreme God.' 'This universe, which has been created by divine Maya of God is not being known even by Brahma, Rudra etc, as their knowledge has been wrapped by God in the veil of divine Maya, then how we ignorant people could know it ?' 'Brahma and other images, whose inner enlightenment is overshadowed by Maya, are in deep slumber of divine Maya of God.' 'Divine acts of supreme God, which are not known to me or to you, not known even to Vamdeva, how could those be known to other deities ?' 'We, with the intelligence affected by the divine Maya of God, see this cosmos in the form of soul,' and 'When cosmos has not been truly known even by age old Rishis, Marichi, me or Virtuous people due to divine Maya of God, how could it be known by the demons and human beings, who indulge constantly in inauspicious acts.' 'This Brahma and other bodies, whose intelligence has come under the spell of your divine Maya, see only external meaning.' 'Oh King ! As his semon discharged, Lord Shiva saw his soul lost in unconsciousness of Maya and turned back from the sin.' etc. etc. We should know Maya, as described above.

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Gujarati

અને જે ઇશ્ર્વર છે તે જેમ રદયને વિષે જીવ રહ્યો છે તેમ તે જીવને વિષે અંતર્યામીપણે કરીને રહ્યા છે ને સ્‍વતંત્ર છે ને સર્વ જીવને કર્મફળના આપનારા છે એમ ઇશ્ર્વરને જાણવા.

Spanish

Easa o Ishvara es el Dios, que como un controlador inmanente e independiente, está en la Jeeva, como Jeeva está en el cuerpo, y que premiar a los Jeevas, los frutos de todas sus actividades *. (* Karma, ya sea bueno o malo.).

Explanation

Now says about the form of God. The heart. In the lotus like heart. Resides in the heart as supreme knower to pervade and prevail upon. He resides in the heart as Jiva resides in body. Shrutis have said that He resides in the heart but is independent of the heart, distinct from the heart, soul is not knowing Him, soul is His body, He resides in the heart and rules on it. 'He enters in heart and resides in it, He rules over the human beings and He is soul of everybody.' 'Oh Gudakesha (Arjuna) ! I am the shelter for all living beings and I am their soul.' 'I myself enter and reside in the hearts of everybody and I am the cause of memory, knowledge and the loss of memory.' 'Oh Arjuna ! Ishwara resides in the heart of all living bodies created by him and keeps them moving through His divine Maya in this cycle of the worldly ways.' 'Oh Brahman ! I am the soul of the souls.' 'I am received by the Parmatma residing in every heart of the living bodies evolved by Him.' 'I receive through my body the ultimate truth - Parmatma - residing in the heart.' That and others are on the same line. Bhagwat has said : One who is free and not dependent on others, therefore, it derives that God is the supreme commander of Kala and Maya. 'One who is all knower, death of the death, He possesses all benedictory attributes and knows everything.' That is founded by the Shrutis. Maitreya Rishi has said 'The Kala has supreme majesty of the life beginning with the span of atom to the double of the life span of Brahma, but such Kala is incapable to regulate Ishwara of the deities - The Supreme God.' 'The Kala who received sacrifice from we distressed lots of Brahma, wind, space, fire, water, earth and three Lokas has your fear - the fear of the supreme God to whom we surrender.' - These are the words of deities. 'As the proximity of magnetic stone attracts (or activates) a piece of iron, in a similar way, the Maya in your proximity, evolves with her Gunas the universe, sustains it and destroys it for the sake of Jivas, such witness to the Guna-actions ! Oh God ! We offer our worship.' Thus it is said that Maya acts under the command of God. God is the giver of the fruits of Karmas (actions). As He is supreme commander, gives different fruits to all. Shruti says: Everlasting among the everlasting and conscious among the conscious, Supreme God - Paramatma - fulfills the desires of everybody.' 'Then from me only receives scripture-instituted desires.' 'I am the consumer of all Yagyas and Prabhu' 'Oh Anga ! only due to attachment to Gunas and Karmas, we receive pleasures and pains evolved by God.' 'The doers of unsuspicious or auspicious Karmas receive your Loka or Lokas of others from you and doers of unsuspicious receive hell from you.' These are the statements from different Shrutis. Know this Ishwara as Supreme God . Ishta (adored) means independently majestic Ishwara or the master of universe. Shrutis have said : 'Master of Cosmos and Ishawara', 'One to whom everybody surrender and one who is Ishwara for everybody.' 'I know worthy God who gives pleasures and reigns these Lokas as distant of the distants, master of the masters, divinity of all divines and Parama Maheshwara (Supreme Reality) of Ishwaras.' 'He is beyond appraisal, as he is Ishwara of past and future.' 'Ishwara of past and future is Ishwara today and will be for tomorrow.' 'He then sees being served the other Ishwara of cosmos.' 'When sees the worth viewing, all doer and red coloured Ishwara.' 'In permanence (Akshara) and perishable (Kshara) resides the same God.' 'Attains permanence by knowing Ishwara embracing whole universe.' 'He is the Master, who has no fear from anybody and gives all sided protection to the fear ridden lots. He is only one, so that fear does not rise among each other.' 'You don't accept anything excepting self attainment.' 'He the Ishwara of Ishwaras, roams on the earth and destroys the burden of earth by his power of time.' 'At whose lotus feet bows the luminous crowns of the deities, Such Lord Ramchandra Bhagwan had the friendship with the monkeys.' 'On attaining in seclusion the Ishwara of the universal Ishwara…' 'One who upholds God-trio and is Ishwara of the Ishwaras.' 'What else stands unattainable if pleases the Ishwara of Universal Ishwara.' 'Varuna earned the pleasure of Shri Krishna who is Ishwara of the Ishwara.' All these are the statements from Shrimad Bhagwat, and therefore these stand as final judgement for following it. Moreover Skand Puran says : 'He is the soul of the soul and Akshara, He is pure like sky, He is visible through a divine vision, He is pure entity, He is the power in it's purest form, He is the son of Vasudeva, He is the possessor of all benedictory virtues, He is beyond the reach of the Gunas (of Maya), He is Ishwara of Ishwara, He is attainable only through Brahm Vidya. Such Supreme Lord is meditated upon and attainable by Brahm only.

This preaches subordinative attributes of the soul and majestic attributes of Ishwara, therefore, distinction between Jiva and Ishwara are at spiritual plane and shall be accepted as a well founded principle. Geeta says: Not that I am not existed, not also that you were not existed, and not these kings also were not existed and not even that the we all will not exist, but, we will be ! Shri Ramanujacharya has interpreted this Shloka as under : In first instance listen to the nature of the soul : Even I the God of the Gods - have not existed prior to the present or in the endless past - is not so, but I was existing. And you and other Kings - the Jivas - were not non-existent, but were existing and I and you and we all also will not be non-existent - but shall exist. As, without any-doubt, I am supreme God and everlasting, you all souls - the knowers of the field - are everlasting. Believe this. Thus the distinction between supreme God and Jivas is real, and as it appears, has been confirmed so by Bhagwan himself. Now the reason : God has used different forms like - I, you, this, we, all etc. while he preached spiritual entity to Arjuna to remove his ignorance and Moha. If you pose an argument to impress that the school of distinction in souls stands only on a condition or degree, then for that, we would say that as you are refuting philosophic distinctions of the soul, the reference again of such a distinction in them stands irrelevant in preaching about Tattva . Therefore, the distinction of the soul, as said by God, is natural as per the Shrutis : The God, who is the permanence of the permanants and supreme consciousness of the conscious, fulfills desires of many. Now if we consider that these distinctions (means the distinctions as seen among the souls), appear so due to spiritual ignorance, then the Parama Purusha, as he has the knowledge of ultimate reality, has the realization of soul prevailing in the state of everlasting, eternal and absolute consciousness, therefore, his ignorance has diminished, as such, the acts of such ignorance can not effect any objection or hurdle to them. Therefore, if 'the difference is found due to ignorance' and the realization is due to such difference' then the preaching etc. acts if arising from it, a can not establish any relevance. If said that the peerless knowledge acquired by Param Purusha is a discriminative knowledge arisen from a restricted state, like that of a burnt cloth that can not be used for holding anything. But this too is not a just openion. Because, the water visible in a mirage has similarity with such restricted state, but nobody tries to fatch water from the mirage-images. In Similar way, here in this case the knowledge of discrimination which is restricted by the peerless knowledge, follows it, but as it has realization of the falsehood of the senses and sense objects, stands detached from the acts like preaching. Moreover, there is one more objection. Even if, we believe that God earlier, was not knowledgeable, we can not say that God attained restricted state, as he had the knowledge of the scripture. Because, if we say so, it generates contradiction with other Shrutis and Smritis. For example : 'He, who is the knower of everybody and knows everybody', 'His divine powers are of unique and unknown,' 'Oh Arjuna ! I know all the beings of present, past and future, but they don't know me.' Thus, it may create opposition and contradiction among Shrutis and Smritis. Moreover it is said that 'Power, action and knowledge are natural for him.' It has been said : not only that, though they have absolute realization of the form of the peerless soul and the knowledge of discrimination, this Param Purusha and contenporany traditions of Gurus are preaching to which peerless soul befitting their faith ? The doubt like that exists. In explanation to it, if it is said, that a thing looks at it's own reflection appearing like a reflection, Arjuna and other are the reflections and those reflected forms have been preached. But this, as an explanation, stands as unacceptable, because, how a spiritually wise would preach his own reflection appearing on surfaces like a precious stone, a sword or a mirror, when he knows that such image is not separate from his soul ? Moreover, we can't say, he has restricted state because the restrictive agent - the peerless knowledge of self and the distinctive knowledge which is individual and distinct from it, and the ignorance which is the cause of it, all those are distracted. The knowledge of the two moons is caused by the spiritual ignorance on reflection of the moon, and such cause would not be destroyed by the knowledge of the one moon, as there is possibility of restricted state. Means, though it exists, the restricted state of stronger proof makes it ineffective. But in the case of soul, the distinct knowledge is subjective and with the cause pertaining to spiritual object. But as it is not true, it destroys true knowledge of soul, and therefore no restrictive state is possible . Therefore, if said that Sarveshwara Paramatma has the spiritual knowledge of this body and tradition of the Gurus, then distinction of soul and preaching to that effect are not possible. Now if take that Parmatma has no knowledge of distinction of soul and tradition due to lack of knowledge and the state of ignorance. In short, as the Guru has unparallal spiritual knowledge, and as the ignorance about Brahm has been destroyed along the acts, he has no intention to preach his disciple, if assumed that the Guru and his knowledge both are imaginary, then the disciple and the knowledge of disciple, both shall be imaginary. If say that there is no objection in calling it imaginary due to earlier opposition, then the knowledge of Guru will be proved like that, and all will be in vain. Therefore, as the spiritually wise have said, this should be the limit!

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Gujarati

અને તે ઇશ્ર્વર તે કયા તો પરબ્રહ્મ પુરુષોત્તમ એવા જે શ્રીકૃષ્‍ણ ભગવાન તે ઇશ્ર્વર છે અને તે શ્રીકૃષ્‍ણ જેતે આપણા ઇષ્‍ટદેવ છે ને ઉપાસના કરવા યોગ્‍ય છે અને સર્વ અવતારના કારણ છે.

Spanish

Y, que Dios es Shree Krishna. Él es llamado como el Prama-Brahman. Él se llama como Bhagwan, y Purusottama. Él es la causa de todas las creaciones y encarnaciones. Él es nuestro amado Dios. Él es el objeto de nuestra contemplación o la meditación.

Explanation

Now in this Shloka says that Lord Shri Krishna is Ishwara, nobody else. Know that, Lord Shri Kishna is Para Brahma - Bhagwan and Purushottama and He is the cause of the incarnations, Such Lord Shri Krishna only is our worthy God for worship. Param means the highest or paramount - The Supreme - and worshipable by all. And this is why, he is the greatest. Brahm means ever expanding - He is greatest amongst the others due to His own glory. It is said in Vishnu Purana : on increase and expansion in meditation and moreover on his being ultimate refuge for everyone, one who receives meditation is called Brahm, or the one, beyond which, there is no other form or nature. Superior or higher is called Parabrahm. The use of an adjective 'Isha' here, is not a defect, as this is the way to define gender and number. Now, for using 'Parama' as an adjective, look at the following examples: 'This great Brahm is my womb and I conceive in it,' thus the Brahm called by the name - Maya, 'Akshara is Parama Brahm,' here the Brahm is known by the name - Akshara - holy and tranquil and 'The Brahm which has been said from heart by the first poet' Here it is Brahm in the form of words', all these stand for explaining Parabrahm . Moreover, the Smritis have said, 'who is beyond Maya and has luminocity of the sun,' and 'Beyond Akshara and beyond that,' 'one to whom all the Vedas bow,' etc etc.

Bhagwan means one who has all the virtues arising from word 'Bhag'. Vishnu Purana has said, 'Oh Maitreya ! The word Bhagwat is used for pure, great, Parabrahm and for the cause of all courses.

There are two meanings in letter 'Bha' - namely sustainer and dispenser, and in ' Ga' the meaning is the one who leads, helps to attain and creates. Majesty, bravery, fame, prosperity, knowledge and detachment, these six stand for Bhag. It is permanence, as all living bodies reside in Him and He resides in all living bodies as supreme soul of universe and soul of the living bodies. Knowledge, power, strength, majesty, bravery, light all these are different expressions of Bhagwat. But Bhagwat does not have any rejectable attribute. Oh Maitrey ! That great word Bhagwan stand for the name of Parabrahm Vasudeva.

Now explains word Purushottama. Purusha means one who exists from before, 'I was on this cosmos earlier long before, thus the virtue of the Purush has been founded.' - 'It is Shruti. It can be defined in other terms - one who fulfills the wishes of a devotee, is a Puru, and one who destroys the pains of a devotee is called 'Sha'. Thus these two, together form a perfect word - 'Purusha'. Sanjaya has said in Udyoga Parva of Mahabharat : 'One who protects and destroys is Purushottama . ' There is one more, derivation of the word Purushottam : Puru means the devotee of him, 'Sha' means gives - one who gives much more than what his devotee has desired, such now is called Purusha. As per one more derivation, 'Puruni' means the sins, and 'oshati' means burns - one who burns the sins on remembering him - the Purusha. Brihadaranyaka Shruti says: That Purusha existed since long before and was burning the sins, therefore, he was called Purusha or he was called the Purusha, as he was in the form of Purusha. Shrutis have said that earlier the Parmatma was in the form of the Purusha.

The best means the one who possesses superior qualities. Those who are without Tamas and Moha are called Superior. Word 'Uttam' stands for superior. The words 'Purusha' and 'Uttam' together form word 'Purushottama'. One who is beyond Akshara and Kshara is Purushottama. Gita has said, There are two Purusha in this Loka, namely Kshara and Akshara. The Kshara means Lokas and the living bodies on those Lokas, and the innermost is called Akshara. Uttama Purusha is distinct from Kshara and Akshara and is known as Paramatma. You as eternal Ishwara are pervading all three Lokas and sustaining them. Therefore you are superior than Kshara and Akshara. ' Therefore in Lokas and Vedas, I am known as Purushottam. All the manifections and incarnations such as vasudeva etc, and Vyuhas like Keshava and incarnations like Varaha etc. , the cause of incarnation means the one from whom the incarnation arises. That is the meaning of word Purushottam. Brahma has said in Bhagwat 'Oh Isha ! You unborn has manifested your self in deities, Rishis, human beings, birds and aquatic animals, to destroy untruth and egoist beings. Bhagwan has said to king Muchkund. 'Thousands are my incarnations and thousands are my actions, those are infinite in number and therefore, are not possible to have an account of it, even by me ! one my count the earth particles of this earth by assuming infinate number of births, but no one can count my manifestations on this earth !' 'Oh King ! My acts pertaining to past, present and future and the births in those times are unknown even to the great Rishi sin it's proper chronological order.' Garg Rishi has said to king Nanda, 'Your son has infinite number of names and Gunas befitting his actions and attributes. I know this but others are not knowing it.' Such great Lord - Isha- Parameshwara is Lord Shri Krishna, not any other. It is said, 'In whose house resides Paramatma in it's real form with human image and with spiritual mysticism.' 'One who is worthy of attainment and is Parmatma.' 'In truest form Bhagwan himself-' 'Shri Krishna himself is Bhagwan.' 'One who resides in the heart as supreme entity and the one who is ever existing Purusha, is this (-The God).' All those are the words from Shrimad Bhagwat. 'Who is the greatest and supreme for the Lokas and the living beings ? Is he Lord Shri Krishna or else ?' By posing this doubt, He has used two adjectives for the knowledge of all. He is our worshipable God. Worshipable means the one who is worthy of a worship - one who is a personal God for worship and meditation. More has been discussed about this in the following chapters. One who is omnipresent God and is beyond Akshara and Kshara is Lord Shri Krishna who took birth in Bhakti by Dharma and manifested on this earth with divine name 'Shri Swaminarayan'. He dwelt in human form like a dramatist on this earth, describing Lord Shri Krishna in the Acharya of human beings as himself, but not as somebody else.

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Gujarati

અને સમર્થ એવા જે શ્રીકૃષ્‍ણ તે જે તે રાધિકાજીએ યુકત હોય, ત્‍યારે રાધાકૃષ્ણ એવે નામે જાણવા, અને રુક્ મિણીરુપ જે લક્ષ્‍મી તેમણે યુકત હોય ત્‍યારે શ્રી લક્ષ્‍મીનારાયણ એવે નામે જાણવા.

Spanish

Él será conocido como Radhakrishna cuando se acompaña de Radha. Él será conocido como "Lakshmi-Narayana, cuando acompañados de Rukmani o Lakshmi. Él será conocido como Nara Narayana cuando se asocia con Arjuna. (Y como Rama Krishna, cuando se asocia con Balarama.)

Explanation

Now, herein explains four forms of Shri Krishna namely - Radha Krishna, Lakshminarayan etc in four Shlokas. That means the one, who has those attributes, described in the earlier Shlokas. The capable one is called Prabhu or Ishwara. Iswara means Shri Krishna. Shri Krishna with Radha. The daughter of Vrishbhanu is Radha. Shri Krishna with Radha Radhakrishna. Then know Shri Krishna as Radhakrishna. Rukmini is Ramaa - Lakshmi, manifested in the royal residence of king Bhishmak, the daughter was named as Rukmini. Puranas have said : In Ramavatar, became Sita and in Krishna Janma, she became Rukmini, with her - means - with Lakshmi - know Him as Lakshminarayan, but not with any other name.

The middle brother of Pandavas - Arjuna, knows Him as Narnarayana. Mahabharat has said, 'Arjuna possesses manly emotions (of Nar). And Shri Krishna is Narayana himself. Shrimad Bhagwat says: You are Rishi Narnanarayan whose wishes are fulfilled.' Then again same Shri Krishna Balabhadra means the one who is worthy with his strength and power. His other names are Shri Krishnagraja - Shri Krishna's elder brother-Shri Rama, Shri Krishna when is with Balbhadra, Satyabhama and the others shall be called so by prefixing that name with Shrikrishna : Ramkrishna, Satyakrishna et al.

There are two ways of Shri Krishna in his life with Radha and the others - one is the way in which they are visible to everybody and another in which the others remain invisible. They stand besides Him (Shri Krishna). These - Radha and the other devotees, are some times seen standing besides Shri Krishna. Therefore, at that time they are visible to everybody. In such Darshana, know him as Radhakrishna and so on. And at times, and due to great love they are absorbed- merged - in the heart of Lord Shri Krishna and have become invisible to the viewers. In such circumstances, lone Shri Krishna is seen by everybody, but Radhikaji is not seen by them. In such Darshana, know him as Shri Krishna. Therefore, in the temples, when you see Shri Krishna alone, know under the circumstances that Radhaji and devotees are accompanying but in incognito.

Therefore, same Lord Shri Krishna, becomes known with different names like Radha Krishna, in accordance to accompanying devotee. This is why, no discriminative attitude should be adopted for the idols of Shri Krishna installed in various shrines in the country. No difference in the form of Shri Krishna should be considered on the bases of accompaning devotee with the idols. The two-armed, four-armed, eight-armed are the differences in the shape. And therefore, four-armed etc are in it's reality, Shri Krishna with two arms. The forms with four, eight or thousand arms are the manifestations of Him at his sweet will. Therefore, accept no discrimination on those forms. His darshan to king Muchkund in four-armed form, to Arjuna in eight-armed or thousand-armed, thus those depended on the wish of the devotee. Shri Krishna as fulfiller of the wishes of his devotee and Isha of the Yog-Maya commands over everything as the Supreme God. Skand Puran had said in Vasudeva Mahatmya : one who is two-armed and holds a flute in his hand.' One should know it from that scripture.

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Gujarati

અને એ શ્રીકૃષ્‍ણ જેતે અર્જુને યુકત હોય ત્‍યારે શ્રી નરનારાયણ એવે નામે જાણવા અને વળી તે શ્રીકૃષ્‍ણ જેતે બળભદ્રાદિકને યોગ. કરીને હોય ત્‍યારે તે તે નામે કહેવાય છે એમ જાણવું.

Spanish

Él será conocido como Radhakrishna cuando se acompaña de Radha. Él será conocido como "Lakshmi-Narayana, cuando acompañados de Rukmani o Lakshmi. Él será conocido como Nara Narayana cuando se asocia con Arjuna. (Y como Rama Krishna, cuando se asocia con Balarama.)

Explanation

Now, herein explains four forms of Shri Krishna namely - Radha Krishna, Lakshminarayan etc in four Shlokas. That means the one, who has those attributes, described in the earlier Shlokas. The capable one is called Prabhu or Ishwara. Iswara means Shri Krishna. Shri Krishna with Radha. The daughter of Vrishbhanu is Radha. Shri Krishna with Radha Radhakrishna. Then know Shri Krishna as Radhakrishna. Rukmini is Ramaa - Lakshmi, manifested in the royal residence of king Bhishmak, the daughter was named as Rukmini. Puranas have said : In Ramavatar, became Sita and in Krishna Janma, she became Rukmini, with her - means - with Lakshmi - know Him as Lakshminarayan, but not with any other name.

The middle brother of Pandavas - Arjuna, knows Him as Narnarayana. Mahabharat has said, 'Arjuna possesses manly emotions (of Nar). And Shri Krishna is Narayana himself. Shrimad Bhagwat says: You are Rishi Narnanarayan whose wishes are fulfilled.' Then again same Shri Krishna Balabhadra means the one who is worthy with his strength and power. His other names are Shri Krishnagraja - Shri Krishna's elder brother-Shri Rama, Shri Krishna when is with Balbhadra, Satyabhama and the others shall be called so by prefixing that name with Shrikrishna : Ramkrishna, Satyakrishna et al.

There are two ways of Shri Krishna in his life with Radha and the others - one is the way in which they are visible to everybody and another in which the others remain invisible. They stand besides Him (Shri Krishna). These - Radha and the other devotees, are some times seen standing besides Shri Krishna. Therefore, at that time they are visible to everybody. In such Darshana, know him as Radhakrishna and so on. And at times, and due to great love they are absorbed- merged - in the heart of Lord Shri Krishna and have become invisible to the viewers. In such circumstances, lone Shri Krishna is seen by everybody, but Radhikaji is not seen by them. In such Darshana, know him as Shri Krishna. Therefore, in the temples, when you see Shri Krishna alone, know under the circumstances that Radhaji and devotees are accompanying but in incognito.

Therefore, same Lord Shri Krishna, becomes known with different names like Radha Krishna, in accordance to accompanying devotee. This is why, no discriminative attitude should be adopted for the idols of Shri Krishna installed in various shrines in the country. No difference in the form of Shri Krishna should be considered on the bases of accompaning devotee with the idols. The two-armed, four-armed, eight-armed are the differences in the shape. And therefore, four-armed etc are in it's reality, Shri Krishna with two arms. The forms with four, eight or thousand arms are the manifestations of Him at his sweet will. Therefore, accept no discrimination on those forms. His darshan to king Muchkund in four-armed form, to Arjuna in eight-armed or thousand-armed, thus those depended on the wish of the devotee. Shri Krishna as fulfiller of the wishes of his devotee and Isha of the Yog-Maya commands over everything as the Supreme God. Skand Puran had said in Vasudeva Mahatmya : one who is two-armed and holds a flute in his hand.' One should know it from that scripture.

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Gujarati

અને એ જે રાધાદિક ભકત તે જેતે કયારેક તો તે શ્રીકૃષ્‍ણ ભગવાનને પડખે હોય છે અને કયારેક તો અતિ સ્‍નેહે શરીને શ્રીકૃષ્‍ણભગવાનના અંગને વિષે રહે છે ત્‍યારે તો તે શ્રીકૃષ્‍ણ ભગવાન એકલ જ હોય એમ જાણવા.

Spanish

A veces Radha y otros (mencionados anteriormente) ser visto por el lado de Shree Krishna y, a veces son absorbidos en él, debido al amor extremo. Entonces, él se considera uno. (Una sola unidad.)

Explanation

Now, herein explains four forms of Shri Krishna namely - Radha Krishna, Lakshminarayan etc in four Shlokas. That means the one, who has those attributes, described in the earlier Shlokas. The capable one is called Prabhu or Ishwara. Iswara means Shri Krishna. Shri Krishna with Radha. The daughter of Vrishbhanu is Radha. Shri Krishna with Radha Radhakrishna. Then know Shri Krishna as Radhakrishna. Rukmini is Ramaa - Lakshmi, manifested in the royal residence of king Bhishmak, the daughter was named as Rukmini. Puranas have said : In Ramavatar, became Sita and in Krishna Janma, she became Rukmini, with her - means - with Lakshmi - know Him as Lakshminarayan, but not with any other name.

The middle brother of Pandavas - Arjuna, knows Him as Narnarayana. Mahabharat has said, 'Arjuna possesses manly emotions (of Nar). And Shri Krishna is Narayana himself. Shrimad Bhagwat says: You are Rishi Narnanarayan whose wishes are fulfilled.' Then again same Shri Krishna Balabhadra means the one who is worthy with his strength and power. His other names are Shri Krishnagraja - Shri Krishna's elder brother-Shri Rama, Shri Krishna when is with Balbhadra, Satyabhama and the others shall be called so by prefixing that name with Shrikrishna : Ramkrishna, Satyakrishna et al.

There are two ways of Shri Krishna in his life with Radha and the others - one is the way in which they are visible to everybody and another in which the others remain invisible. They stand besides Him (Shri Krishna). These - Radha and the other devotees, are some times seen standing besides Shri Krishna. Therefore, at that time they are visible to everybody. In such Darshana, know him as Radhakrishna and so on. And at times, and due to great love they are absorbed- merged - in the heart of Lord Shri Krishna and have become invisible to the viewers. In such circumstances, lone Shri Krishna is seen by everybody, but Radhikaji is not seen by them. In such Darshana, know him as Shri Krishna. Therefore, in the temples, when you see Shri Krishna alone, know under the circumstances that Radhaji and devotees are accompanying but in incognito.

Therefore, same Lord Shri Krishna, becomes known with different names like Radha Krishna, in accordance to accompanying devotee. This is why, no discriminative attitude should be adopted for the idols of Shri Krishna installed in various shrines in the country. No difference in the form of Shri Krishna should be considered on the bases of accompaning devotee with the idols. The two-armed, four-armed, eight-armed are the differences in the shape. And therefore, four-armed etc are in it's reality, Shri Krishna with two arms. The forms with four, eight or thousand arms are the manifestations of Him at his sweet will. Therefore, accept no discrimination on those forms. His darshan to king Muchkund in four-armed form, to Arjuna in eight-armed or thousand-armed, thus those depended on the wish of the devotee. Shri Krishna as fulfiller of the wishes of his devotee and Isha of the Yog-Maya commands over everything as the Supreme God. Skand Puran had said in Vasudeva Mahatmya : one who is two-armed and holds a flute in his hand.' One should know it from that scripture.

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Gujarati

એ હેતુ માટે શ્રીકૃષ્‍ણ ભગવાનનાં જે સ્‍વરુપ તેમને વિષે સર્વે પ્રકારે કરીને ભેદ ન જાણવો, અને ચતુર્ભુજપણું, અષ્‍ટભુજપણું, સહસ્‍ત્રભુજપણું ઇત્‍યાદિક જે ભેદ જણાય છે તે તો દ્વિભુજ એવા જે તે શ્રીકૃષ્‍ણ તેમની ઇચ્‍છાએ કરીને છે, એમ જાણવું.

Spanish

Por lo tanto, nadie puede malinterpretar que Shree Krishna es diferente de Narayana o Ramakrishna o Radhakrishna. Él, a su voluntad aparece a veces con dos brazos y, a veces con cuatro o con muchos.

Explanation

Now, herein explains four forms of Shri Krishna namely - Radha Krishna, Lakshminarayan etc in four Shlokas. That means the one, who has those attributes, described in the earlier Shlokas. The capable one is called Prabhu or Ishwara. Iswara means Shri Krishna. Shri Krishna with Radha. The daughter of Vrishbhanu is Radha. Shri Krishna with Radha Radhakrishna. Then know Shri Krishna as Radhakrishna. Rukmini is Ramaa - Lakshmi, manifested in the royal residence of king Bhishmak, the daughter was named as Rukmini. Puranas have said : In Ramavatar, became Sita and in Krishna Janma, she became Rukmini, with her - means - with Lakshmi - know Him as Lakshminarayan, but not with any other name.

The middle brother of Pandavas - Arjuna, knows Him as Narnarayana. Mahabharat has said, 'Arjuna possesses manly emotions (of Nar). And Shri Krishna is Narayana himself. Shrimad Bhagwat says: You are Rishi Narnanarayan whose wishes are fulfilled.' Then again same Shri Krishna Balabhadra means the one who is worthy with his strength and power. His other names are Shri Krishnagraja - Shri Krishna's elder brother-Shri Rama, Shri Krishna when is with Balbhadra, Satyabhama and the others shall be called so by prefixing that name with Shrikrishna : Ramkrishna, Satyakrishna et al.

There are two ways of Shri Krishna in his life with Radha and the others - one is the way in which they are visible to everybody and another in which the others remain invisible. They stand besides Him (Shri Krishna). These - Radha and the other devotees, are some times seen standing besides Shri Krishna. Therefore, at that time they are visible to everybody. In such Darshana, know him as Radhakrishna and so on. And at times, and due to great love they are absorbed- merged - in the heart of Lord Shri Krishna and have become invisible to the viewers. In such circumstances, lone Shri Krishna is seen by everybody, but Radhikaji is not seen by them. In such Darshana, know him as Shri Krishna. Therefore, in the temples, when you see Shri Krishna alone, know under the circumstances that Radhaji and devotees are accompanying but in incognito.

Therefore, same Lord Shri Krishna, becomes known with different names like Radha Krishna, in accordance to accompanying devotee. This is why, no discriminative attitude should be adopted for the idols of Shri Krishna installed in various shrines in the country. No difference in the form of Shri Krishna should be considered on the bases of accompaning devotee with the idols. The two-armed, four-armed, eight-armed are the differences in the shape. And therefore, four-armed etc are in it's reality, Shri Krishna with two arms. The forms with four, eight or thousand arms are the manifestations of Him at his sweet will. Therefore, accept no discrimination on those forms. His darshan to king Muchkund in four-armed form, to Arjuna in eight-armed or thousand-armed, thus those depended on the wish of the devotee. Shri Krishna as fulfiller of the wishes of his devotee and Isha of the Yog-Maya commands over everything as the Supreme God. Skand Puran had said in Vasudeva Mahatmya : one who is two-armed and holds a flute in his hand.' One should know it from that scripture.

Picture

Gujarati

અને એવા જેતે શ્રીકૃષ્‍ણ ભગવાન તેની જે ભકિત તે જેતે પૃથ્‍વીને વિષે સર્વ મનુષ્‍ય તેમણે કરવી અને તે ભકિત થકી બીજુ કલ્‍યાણકારી સાધન કંઇ નથી એમ જાણવું.

Spanish

Toda la gente en esta tierra perseguirá la devoción a Krishna y Krishna solo. Hay que tener en cuenta que no hay otro camino para la salvación definitiva en cuanto a la devoción a él. (Consulte la nota dada a la Sloka No.47.).

Explanation

The man on earth shall engage themselves in devotion of Him only. Though the word Bhuvi stands for the earth but here in this particular reference take that word as Bharat Khanda of the earth, because the Gods too have desired birth on Bharat Khanda.

Aarnayaka Shruti in Aitareya Upanishad had said, 'We the people, born with memory of God due to the Punyas of the actions of Yagya and Purushasukta, worship and serve God, and God gives us pleasure.' Because, only human beings have the right of devotion. 'The man who had expanded his entity as a soul by his punyas, desires through his death bound body the nectar, attains spiritual wisdom, discloses and witnesses ultimate knowledge with a vision for distant future: knows Lokas and non-Lokas. And others like an animal with only a limited duty of hunger and thirst, neither tell such ultimate knowledge, nor they see such or know the Lokas or non-Lokas.' Devas have said, 'Oh ! What Punyas does these people have performed, by which the God has pleased to them ? We have not desired anything, except devotion, on getting the birth as a human being with the grace of God. 'Those, though have got the human body with the knowledge in religion and philosophy but are trapped in affection for divine Maya of God, would not pass through the ocean of worldly ways without deep devotion of God.' God has said, 'The Ultimate rise and benediction of the man rests in the dedication of his rock steady devotional mind to me.' 'His' means Lord Shri Krishna's, but not of any other God.' 'The freedom from fear is not available from any where but from me who is the soul of primordial man and all living beings.'

Bhagwan has said, 'one is not relieved from the bonds of physical body unless one loves me as Vasudeva.' Gods have said, 'Blessings for your benediction! You may ask anything except Moksha ! Because, Lord Vishnu alone can bless the Moksha.' The devotion too should be rich in faith and Katha-Kirtan.' 'Therefore, you worship God with devotional fervor, His lotus feet should be worshipped with absolute devotional submission to God.' It was the advice from Lord Kapil. Dharmaraj has said, 'The Great Rishis concentrate their Bhakti Yoga in omnipresent Supreme God with such thinking, and they do not deserve punishment as the sin if any, committed per chance, by them are destroyed automatically by Katha-Varta itself of supreme God.' Sut Purani says, 'Bhagwan is husband of Satpurushas, and Katha of such Bhagwan should be listened everyday with attention, should tell such Katha - Varta to others and should meditate and worship this God. By every means stands for worship through body, speech and mind. Devotees have said, 'May our mental attitude be at the lotus feet of Shri Krishna, our speech may please be engaged in singing praises and sacred names of such God and our body may please be engaged in service to such God.' 'Oh Harey ! I have become a servent of such devotees for whom your lotus feet are the real source, May m y m i n d w o r s h i p y o u a s t h e L o r d o f P r a n a s a n d concentrate on the praise of your divine virtues, May my speech sing your divine name and this earthly being may attend to your blissful service.' 'Our speech may please be engaged in praising your virtues, ears may please be engaged in listening your Katha - Varta, our hands may be engaged in the acts related to you, our mind may please be engaged in remembering your lotus feet, our head may please be boded to your Lordship, and our eyes may please be engaged in the Darshan of Satpurushas resembling to your blissful form.' 'By all the means' has one more connotation: Earthly human body is fragile and bound to death any moment, therefore, one should give away all other acts. Moksha Dharma has said: The man desiring fruits of all his wishful acts and lost at the same time in the baser instincts, would be caught suddenly by the death like a lamb caught by a wolf. Flowers (Pushpa) means the fruits of wishful acts. Act swiftly on benedictory acts. Take care, Kala (death) may overtake you. The death will take you, despite your unfulfilled acts. The acts needing to be attended tomorrow be attended right now, what has to be attended later, do attend it prior. Death never waits to see whether one attends to a work or not. Nobody knows who will die and when. Be wedded to the religion right fram your youth, because the life is uncertain. Rudra has said in Shrimad Bhagwat. The death, steady and stern but hungry like that snake who licks its teeth with long serpentine tongue and catching arodent, would take hold all of sudden of the man torn between greed and desire. Lord Shri Krishna has said, 'A spiritually wise should know before death his perishable but benedictory body, should leave his laziness and should put in best of his efforts for the self emancipation.' Shri Dattatraya Bhagwan has said, 'After so many births, one is born as human, with a rare opportunity of a short while, if the man as such, puts in swiftly all out efforts for his self emancipation, would definitely save himself from the hell. Prahladji has said, 'Wise one should practice Bhagwat Dharma right from his youth, because human life is rare and insecure but meaningful. Therefore, due to dangers in worldly life wise should for his self benediction act at his best before the troubles invading his body.' 'Inaction towards that attracts greater losses : 'Those who are born as human with knowledge, action and wealth, if not put in efforts for the self emanciption, may fall back in unending cycle of death and birth like the specie of the bird. 'Oh Sinfree ! The man, on getting a birth as a human being on the earth which is like an open gate of Moksha, if he despite his good physical condition does not do devotion of God even in such a state, is bound to be like an evil minded person who is trapped in the dark well called as a house.' 'The man, after getting this human body as an open gate of Moksha, if lives affectionately his homely life like a senseless bird, should be known as the one who has fallen down after a high climb. 'Such man is regratable, who has got birth in the God's Loka of the human beings, but has not controlled his senses and not surrendered at God's lotus feet, such man is cheating himself. Such man is a cheater and a self destroyer, who after attaining such precious human body as an instrument for attaining Moksha, falls prey to the affection of sensual desires'. 'Such man is a destroyer of himself, who has got a rarely available human body at his ease and has a firm Guru as his navigator to direct his boat of life with My favorable wind, despite all these he fails to cross through the sea of worldly life.' 'The one who has got a perishable human body which moves like his soul, dear one and companion and follows your devotion, is a suicider if he does not worship the God in front of him, due to his desire for the sense objects.' etc.

In nutshell, there is no means for benediction excepting, devotion of God. Know this well. 'Daan (donation) Tapa (penance), Vratta (resolutes), Homa (sacred fire), Swadhyaya (study of the religious scriptures), Sanyama (self control) and others are the means for the devotion of Lord Shri Krishna.' This and other phrases indicating different means to please Shri Krishna are all minor instruments supplementing to the efforts. The devotion has a direct and firm link with Shri Krishna, therefore devotion holds an unique position amongst these means. Shri Kapildev has said, 'To Submit at my feet a firm mind with utmost devotion, is a sign of benedictory rise for the Purushas in this Loka.' 'For the Yogis realising Brahm, there is no other means for benediction, excepting devotion connecting them to Bhagwan - The Universal soul.' Rudra says: 'You are beyond reach to everybody, but available easily to the devotees.' 'Those only, who worship me with firm devotion could transgress my unfathomable divine Maya of three Gunas.' Prahladji has said, 'Not even the wealth, clan, cham, penance, sharpened senses, luminocity, glory or intellect of the Purusha could be the means for the meditation, because God was pleased to Gajendra (Great elephant) due to his absolute devotion. Purest form of devotion is the only means to please Shri Hari, rest are pitiable,' 'Those who are without devotion are subject to condemned.' Brahmaji has said, 'Your holy company which removes the sins, has been taken away from them by their destiny and therefore, they act only for the sense objects; The minds, as have been defeated by their greed, they can not live pleasurably.' Yamaraja has said, 'Bring here those Asat Purushas (sinners), who have been tied in the ropes of hellish desires and are away from and opposite to the lotus feet of Bhagwan who is served personally by disinterested Paramhamsas.' 'I grieve the people who are sinfully away from Hari-Katha and are thus ignorant. Their life is snatched away by the God in the form Kala (death) and their reasoning, movements and memory have become futile. 'I am sorry to say that the ears of man, if not listening Hari Katha, are like an abode of a serpent.' Those whose knowledge has been taken away by Maya and have now surrendered to devilish instincts, such rogue, senseless and fallen people can not do my devotion.' Herein, the criticism is not limited to those who are engrossed in sense objects and have become devotionless, but includes also the people engrossed affectionately in vedic acts. Therefore, it is said, 'Though the religion of the soul may be truth and mercy based and his knowledge my be with penance, but such soul would not become a pure soul if he has no devotion for me.' Narada has said, 'The men in this Loka if worship Shri Hari- The Universal Supreme Soul devoutly, the birth, acts, life, mind and words of such men becomes fruitful.' And it is said, What, if one performs Vedic duties with life span of deities and with celibacy, Gayatri and Deeksha, but without devotion of God ?' 'What of the use the force of Katha Shravan, penance, sacred words, meditational concentration, intellect, expertise or sense power ? What of the use the study of Yoga, Sankhya and other scriptures?

And what of thuse the many other means without devotion of God ?' But the vedic Karmas coupled with devotion of God and performance of such acts with devotion of God have been praised by Brahma : 'Bhagwan ! Purushas have to perform your devotional worship by Yagya-Karma, donation, penance and Vrata. This, if they perform in a religious and devotional way, they would not be trapped.

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Gujarati

અને વિધાદિક ગુણવાળા જે પુરુષ તેમના ગુણવાનપણાનું એજ પરમ ફળ જાણવું, કયું, તો જે શ્રીકૃષ્‍ણ ભગવાનને વિષે ભકિત કરવી ને સત્‍સંગ કરવો, અને એમ ભકિત ને સત્‍સંગ, એ બે વિના તો વિદ્વાન હોય તે પણ અધોગતિને પામે છે.

Spanish

El objetivo supremo de tener buenas virtudes es perseguir la devoción divina al Shree Krishna y tener la buena compañía de Sus devotos. Si este objetivo no se alcanza, aunque los estudiosos se reunirá su destino.

Explanation

The greatest fruits of the goodness of the virtuous people would be in the form of devotion of Lord Shri Krishna and in the form of company of the Satpurusha. Devotion in Shri Krishna is a fruit of it. And Satsang received or attained is also a fruit. Satsang is the objective of devotion. Lord Shri Krishna has said, 'Oh Uddhava ! There is no better way than Bhakti-Yoga and Satsang, as I am the supreme for the Satpurusha. It is the wisdom of wise ones and intellect of the intellectuals to attain ultimate truth - Moksha - by the means of untrue human body.' Narada Muni has said, 'The poets have given a rock steady meaning by defining that the penance of the Purushas and acts like , listening scriptures, most desirable object, holy fire, intellect and donation all merge and dissolve in single act of singing the praises of Bhagwan.' 'That one is called an act by which Shri Hari pleases, and that one is called knowledge which creates devotion for Shri Hari.' Vidurji has said, 'The learned scholars have said mainly in the praises that the heart that has absolute concentration at the lotus feet of Bhagwan and listens the praises of God, this state in fact is the fruit of the austerity they attained by listening praises of God for a long time.' Skand Purana has said, 'What fruit should be counted for the knowledge and other acts one has attained if the messengers of Yama (God of Death) catch hold of the one as the one was without devotion of Shri Hari ?' Padma Purana has said, 'Oh King ! The virtues like listening Katha - Varta and others would not adorn the one who has no devotion, like a widow, if she wears ornaments. The greatness and glory of Satsang may be learnt from the eleventh Skandh of Shrimad Bhagwat. Akruraji has said that the Satsang, as such generates devotional fervour in a Satsangi. Akrurji has said, 'Oh Isha ! I have attained your lotus like feet which are not available to an Asat Purusha. This is a great favour from you. Oh God ! Oh Bhagwan ! Maditational worship to a Satpurusha, helps a worshipper in smooth sailing through the ocean of this world. This is my personal wisdom.' The man attached affectionately to the culture of the worldly ways, gets strength and energy to detach himself from such earthly culture on companionship with of a Satupurusha, and the man as such in his mind follows the path being treaded by Satpurusha for attaining Paramatma. Prachetmana has said, 'Oh ! You have become the truest friend of dearest God Mahadeva in an association of a short while, and Oh Omnipresent God ! We have attained you as a real elixir against the death in this world, where there is no treatment for it even at the cost of highest pain. Prahladji has said that there is no rise of devotion, without Satsang. The intellect can not concentrate at the lotus feet of such God who relieves from the ills of this world, unless he surrenders to a Satpurusha and with due respect places the dust particles of his holy feet on his head. In obscene of such act, though he has knowledge mind, the continues to be attached to others. Scholar's means those who have studied scriptures and Vedas. Such people too are consigned to the Lokas lower than Manushya Loka and known as hell. Therefore, Prahaladj has said, 'The Rakshasas (evil minded people), despite their knowledge and scholastic achievements, did not attain self realization and consigned to hell like a senseless lot, as they indulged in the differences like mine and others and lost grossly in petty acts of filling bellies of them and their families. B hagwan has said , ' Though may be an expert in knowledge of the Vedas, but if he does not have the knowledge of God, then his efforts would be futile like that of a man nursing a barren cow.' 'Oh Anga ! Those are most miserable ones who protects and nurses a barren cow, unfaithful woman, dependent body, Viceful subjects, a donation made not to a deserving one, and the words without of me (God).' Vidurji has said in Mahabharat, 'As the birds, can not get protection of their nest and leave it on getting their wings, similarly the Jiva on getting into envelop of Maya can not get protection against the sin even by the study of the Vedas. Age old Yagyavalkya has said, 'Those who are not practising Achara (established rules of conduct) can not become pure, despite their study of Six folded vedic scriptures.' Great Chanakya has said, 'The Katha-Varta that does not aim at generating detachment, religion or peace is futile like a noise of a crow.

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Gujarati

અને શ્રીકૃષ્‍ણભગવાન તથા શ્રીકૃષ્‍ણ ભગવાનનાં જે અવતાર તે જે તે ધ્‍યાન કરવા યોગ્‍ય છે તથા શ્રીકૃષ્‍ણભગવાનની જે પ્રતિમાં તે પણ ધ્‍યાન કરવા યોગ્‍ય છે માટે એમનું ધ્‍યાન કરવું અને મનુષ્‍ય તથા દેવાદિક જે જીવ તે તો શ્રીકૃષ્‍ણભગવાનના ભકત હોય અને બ્રહ્મવેત્તા હોય તો પણ ધ્‍યાન કરવા યોગ્‍ય નથી, માટે એમનું ધ્‍યાન ન કરવું

Spanish

Mis devotos se ofrecen culto sólo a Shree Krishna y sus encarnaciones, así como sus imágenes. Y nunca se rinden su culto a toda Jeeva aunque pueden ser Devas o gran devoto o vidente de Brahman.

Explanation

Krishna is Supreme Reality and Bhagwan . Shri Krishna's incarnations means his birth in human form. His images means his idols in metal, stone etc. These only are worth worship and meditation. Know this well. Devotees means those who have devotional faith in Lord Shri Krishna. 'Knowers of Brahm' stands for those who have realized Brahm as I am Brahm, These and human beings and others along deities are not worth worship. 'The man and deities etc', here etc includes Prahlad and other Asuras (demonic spirits). Those shall not be worshipped. In scriptures also, there is a recommandation in Dhyan (meditation) Prakaran (chapter) about worshipping the forms of Bhagwan himself. The idol of God is treated as an incarnation of God. Meditation has been forbided in these cases.

Because, as they are Jivas, their bodies are bound to be perished in Panch Maha Bhoota. Therefore, there is not enough support for meditating them. Thus the objection is just. The most benevolent refuge for Dhyan (meditation) would be Bhagwan, but nobody else, that is what Shukdevji observed: 'The mind when uneasy due to the acts, should be diverted in auspicious acts through the intellect.' 'Bhagwan only is worth meditation and worship.' 'One who worships Bhagwan, attains Bhakti Yoga . ' Shridhar Swami has written about the form of Bhagwan in his treatise and Shri Ramanuj Swami has written extensively on the same line in his Sharirik sutra Bhashya. Brahma and Sanaka too have been disqualified by him as they were from this world and therefore, in beginning they were bound in the ropes of worldly ways but realized self in their later stage of life, not from within but externally, and therefore Bhagwan Shaunak has objected to the Dhyana (meditation) of them : Right with Brahma to the lowest blade of Shrub, all living bodies on this earth have surrendered to the world due to their Karmas (acts) and therefore, they have not been beneficial to a mediator in his meditation. As they are within the boundaries of Avidya (ignorance) they are bound to rotate in a cycle of the worldly ways. And enlightenment, they have attained, is a development of a later stage, and not beneficial to a meditator in his meditation. Unlike Brahm, their knowledge of ultimate is not from within but has been acquired from others.' Such statements indicate that: 'unique form only of Parabrahma - Vishnu is worth meditation. ' The restrictions laid above against meditating to a devotee etc, stand against them for meditating if devotee etc are independent as a meditated one, but not at all objectionable if a meditated devotee is at the service of his God. Because, if God accompanies a devotee, then a devotee is worth meditation in such a company. This has been explained elsewhere in detail.

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Gujarati

અને સ્‍થૂળ, સુક્ષ્‍મ અને કારણ એ જે ત્રણ દેહ તે થકી વિલક્ષણ એવો તે પોતાનો જીવાત્‍મા તેને બ્રહ્મરુપની ભાવના કરીને પછી તે બ્રહ્મરુપે કરીને શ્રીકૃષ્‍ણ ભગવાનની ભકિત જેતે સર્વકાળને વિષે કરવી.

Spanish

A través de la meditación o el yoga mis devotos distinguirán las Jeeva de las tres clases de sus órganos externos (la sthula, Sukshma y el Karana Sareeras) y disfrutar de sus cualidades distintivas. Entonces se darán cuenta de que el Ser es el Rupam de Brahman (forma o cuerpo de Brahma). Después de este logro, que siempre se concentran su mente en el Bhakti Yoga (la misma meditación se vuelve como Bhakti a Shree Krishna -. El alma inmanente Todos se practica esto, aunque es difícil). (Vide SHIKSHAPATRI BHASHYA página 450)

Explanation

It is distinct from the gross, subtle and causal bodies and is luminous, therefore it is with unique attributes. Bhagwan has said about this : The witness-soul-is distinct like a burning wood who has uniqueness from the fire who burns and illuminates. Such soul looks at its own through gross and subtle bodies. As it is said, creation, destruction, bigness, smallness, different types and Gunas born of such have been inbibed by a soul by entering into it and has worn the Gunas of body. Therefore, experiencing well with the instruments like Yoga, one should meditate upon Lord Shri Krishna through a soul like Brahm. Such enlightened devotee who has attained Brahm in such manner has been praised by Bhagwan as a supreme devotee of Him. This is the core meaning of this Shloka. Geeta has said, Oh Arjuna! The four types of people with punya worship me. The first is the one who has lost his prestige and now wishes to regain it, such one is called Arta (miserable). The second is the one who desires to attain conscious state which is separate from Prakriti, Such one is called a Jigyasu (seeker of the ultimate knowledge). The third is the one who desires unattained wealth, such one is called an Artharthi (seeker of prosperity). The fourth is the one who seeks pure knowledge, and he is known as Gyani (enlightened one). Among all these, Gyani is the best. I am very dear to the Gyani and Gyanis are very dear to me. All these devotees are generous. Gyani among this is the soul of me. Such a fully attached soul attains supreme destination in my form.' And, 'The one, who has attained Brahm with happiness of soul never grieves or desires for any thing but looks with equality to all living and non living bodies without making any difference and attains my ultimate devotional state.' Shrimad Bhagwat has said, 'I am only the desirable to an enlightened devotee. I am his aim and destination. I am his Moksha and I am his heaven, nothing is loveable for him excepting me . ' 'Gyani Bhakta (enlightened devotee) is dearest to me. He worships me by his knowledge. Therefore, worship me with devotion and knowledge.' 'Oh king ! Though wedded to Nirgun Swroop (absolutism), his mind absorbs the divine Leelas of Bhagwan, such one studies the scripture of Bhagwat.' 'The one whose mind is fully filled with divine happiness and all his other desires have been disappeared and has developed attraction in the divine Leelas of Bhagwan, such great one was expanding lamp like scripture Bhagwat.' 'The selfless and enlightened Munis worship Him with a desire for Moksha.' Lord Shri Hari has such divine attributes that the Munis with absolute detachment and self consciousness worship Him with selfless devotion.' All these Shlokas are indicative of daily practice, because it is the only means for Param Purushartha. Bhagwan has said : One who has regulated his mind and senses with practice of Yoga attains Divine Supreme through his mental worship.

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Gujarati

અને શ્રીમદ્ ભાગવતપુરાણનો જે દશમ સ્‍કંધ તે જે તે નિત્‍ય પ્રત્‍યે આદર થકી સાંભળવો, અથવા વર્ષોવર્ષ એકવાર સાંભળવો, અને જે પંડિત હોય તેમણે નિત્‍ય પ્રત્‍યે વાંચવો અથવા વર્ષો વર્ષ એક વાર વાંચવો.

Spanish

Todo se escucha con reverencia el décimo canto del Bhagavata Shreemad día o al menos una vez al año. Y los estudiosos se leerá el discurso y entregar todos los días o por lo menos una vez al año.

Explanation

Listen with full faith. Listening without faith does not give desired fruits. Bhagwan has said : 'Oh Partha ! Homa (sacrifice), Havan (sacred fire), Dan (donation), Tapa (penance), Punya Kriya (Virtuous acts) etc. become untrue if not performed with absolute faith. Such acts without faith does not give fruits either in this Loka or in the other Lokas. Those who are not able to listen it everyday, should listen it once a year. Wise and learned people should read Dashama Skandha if they could read Sanskrit language. They should read it daily, reading and listening this scripture removes all evils and gives divine abode of Bhagwan. It has been said : Like this, the God is beyond all and has manifested himself in human form to protect axiomatic religion. One who listens with ardent desire for the lotus feet of God, the divine Leelas of God which destroy all worldly acts, and listens thus to his Godly acts, attains divine abode of God with absolute meditation concentration in ever increasing Kath-Kirtan and Leelas of God. The divine abode of God destroys destructive force of Kala (death) and the Kings have abandoned their Kingdoms and have retired to the forests to attain divine abode of God.' 'Praises of God pacifies grief and mental conflicts.' 'Lord Shri Krishna-whose divine episodes give Punya (virtuous reward) to it's listener- belongs ot his Katha - listeners.' 'The man who listens to the episodes of the Lord of the Lords - Vishnu, becomes free from all the sins.' 'As the sun removes darkness and wind removes the clouds, in similar way, Bhagwan enters lower mind of the man when a man sings or listen to the praises of Bhagwan, and destroys all his sins. For further details please refer to Shrimad Bhagwat Mahatmya Vaada.

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Gujarati

અને એ જે દશમસ્‍કંધ ત.નું પુરશ્ર્ચરણ જેતે પુણ્ય સ્‍થાનકને વિષે પોતાના સામર્થ્ય પ્રમાણે કરવું, કરાવવું અને વળી વિષ્‍ણુસહસ્‍ત્રનામ આદિક જે સચ્‍છાસ્‍ત્ર તેનું પુરશ્ર્ચરણ પણ પોતાના સામર્થ્ય પ્રમાણે કરવું, કરાવવું તે પુરશ્ર્ચરણ કેવું છે તો પોતાના માવાંછિત ફળને આપે એવું છે.

Spanish

De acuerdo con sus medios, mis devotos, se encargará de la recitación sagrada de este décimo canto del Bhagavata Shreemad o Sahasranama Vishnu o Sagradas Escrituras, (mencionado anteriormente), por los brahmanes santa, en lugares sagrados. Esto producirá los resultados deseados.

Explanation

The place of virtuous reward - The Punya Sthana. The place which is a cause for the virtuous reward. Temples and Shrines are such places. Naradji has said that the place where a Satpurusha (virtuous and religios minded person) resides is a Punya Kshetra Where there us icon of God, there always are all virtuous things. The great rivers - Ganga etc - are such places. These places are the giver of desired rewards - fruits. One hundred and eight readings of the Tenth Skandha of Shrimad Bhagwat should be performed with proper conclusive rites. This should be performed in accordance to one's personal capacity. Here, personal capacity has special reference to Daan and Dakshina (donation and alm). Both these should fit in one's personal capacity, but there should be no compromise in Parayan (reading and singing) part. If one is capable to perform reading, he himself should read it. The concluding ceremony and it's rituals should be performed in the case Vishnu Sahasranaam Stotra - where the thousand names of Lord Vishnu have to be recited. Here, the word 'etc' has been suffixed to Vishnu Sahasra Naam. This means that such purashcharan should be performed of Shrimad Bhagwad Geeta and Shri Krishna Ashtakshar Mantra. The ritual - ceremonial - part for such reading session may be referred to with Vidhi Vidhan. Rishi Shamak has said, 'A single Parayan Katha of the Tenth Skandha of Bhagwat, gives reward equal to a parayana of the Vedas to a brahmin.

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Gujarati

અને કષ્‍ટની દેનારી એવી કોઇ દેવ સંબંધી આપદા આવી પડે તથા રોગાદિક આપદા આવી પડે તેને વિષે જેમ પોતાની ને બીજાની રક્ષા થાય તેમ વર્તવું, પણ બીજી રીતે ન વર્તવું.

Spanish

Actuarán de conformidad con estas reglas de conducta, de tal forma que se proteja a sí mismos ya los demás de una enfermedad o cualquier dificultad que pueden enfrentar debido a un error humano o por la providencia. Serán nunca descuidado.

Explanation

The Acts inflicting troubles. Troubles from the deities means drought, fire and other troubles. Troubles from humans means the troubles inflicted by a royal family and king or from the enemy by the way of robbery, stealing etc., or troubles like spread of the disease or injury by weapons, In these troubles, one should act in the manner protecting body of himself and of others. Should not act otherwise. Because the Dharmshastras have described a different set of duties in such troubles. For example, Moksha Dharma in Mahabharat describes separate sets of duties by dividing troubles in 'Samata' and 'Vishamata' - namely 'equity' and 'contrasts'. Moreover, in royal duties it says 'The duties of capable people are separate from such duties of those who are in trouble.' This is why, for the sake of the body which is a great convenience for the devotion of God, it recommands practice of the religion of others if required so in safe guard of one's body. Bhagwan has said, 'A brahmin in trouble should accept the work of a vaishya and should get through the troubling time, or should hold the sword like a Kshatriya to get through trouble, but should not maintain such attitude after getting over a troubling time.' Vasishta has said, 'Oh King ! In time of trouble accept impersonal religion untruth or touch of the untouchables and protect your self and others. Refer Mitakshara for further details.

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Gujarati

અને આચાર, વ્‍યવહાર અને પ્રયશ્ર્ચિત એ જે ત્રણ વાનાં તે જેતે દેશ, કાળ, અવસ્‍થા, દ્રવ્‍ય, જાતિ અને સામર્થ્ય એટલાને અનુસારે કરીને જાણવાં.

Spanish

Tendrán en cuenta el lugar, hora, su elenco, edad, condición financiera y la capacidad, cuando practican sus deberes religiosos, la expiación y el código de conducta secular.

Explanation

Achara - religious observances- means the acts like morning bath and other rituals related to it. Worldly acts means debts, recovery, payments etc. To make amends for an error or deficiency is called atonement. All these should match with the place, time, age, money, caste and personal strength. In the place where a trouble takes place, time means where there are favorable times, age means childhood, adult etc., money means financial capacity, caste means different castes like Brahmin, Kshatriyas, Vaishyas etc . , all these are to be taken into consideration . Dharmshastra also recommends place and time for such consideration. Therefore, there are many schools deciding differently about religious observances. Harihar Bhashya of Katyayan Sutra and it's Ahnik Chapter shows ten types of bath : Main water bath by bathing in river water, fire based bath by bathing with ash. Air bath by bathing with the earth- particles spread by the hooves of a cow. Hymn-bath by bathing gestures with a blade of Durva (a sacred herb) and chants of the mantras. Kapil bath is performed by rubbing body with a wet cloth . Brahm - Snan is performed by spinkling water on the body with the chants of 'Aapo Hishtha..' hymn. Earth-bath is performed with soil from a holy place. Divine-bath means bathing in sunny day in a rain. Mental bath is a menal chant of Vasudeva names. Vaishnava - bath is performed by sacred water kept in a sea shall after washing lotus feet of Lord Vishnu. Thus, these different ways of bathing follows place and time as per the scriptures. Achar Prakaran and others opine in similar way about Sandhya Vandan (worship in dawn and dusk). Same is the state in regard to Vya vahara (observances). For this, Bhaskar Samhita and Brihaspati in Vyavahar Mayukh says that king should not decide on these by depending solely on the scriptures, but should practice in accordance to time, place, caste and ancient traditions. In case of atonements, same principle is to be followed. Wise hermit Parashar has said, 'It is necessary to have enough consideration for woman, children, aged people, poors, ailing people, and those who are weak physically for fasting.' Further, it is suggested that Munis must have a considerate approach towards them with knowledge of time, place, age, capacity etc. Moreover, it is said that ethical duties are changed with the changes in time. Each age has it's own set of duties. Thus the sets of duties for Kruta, Dwapara and Kali Yuga, are distinct in it self. Kruta Yuga practiced the rules framed by Manu, Treta has practised of Gautama, Dwapara Yuga has the rules by Shankha Muni and this KaliYuga thus has the rules framed by Parashara. Yagyavalkya suggest that, one should keep in mind the place, time, age, strength, and extent of the sin while fixing an atonement where no atonement has been prescribed. Mitakshara says that an atonement should not harm to the life of the one who goes under the atonement, because the slackness observed in this area would nullify the basic aim of the atonement (because life it self may end and soul may leave the body before an atonement). Suppose in an atonement one has to live on air during the day and has to pass his night in water. If such one has to undergo this atonement in Himalyan range in winter days, then at night in water he may turn definitely in to a block of ice and soul may leave his body ! Therefore Place and time are vital factors in determining an atonement. Same is the status of the physical age.

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Gujarati

અને અમારો જે મત તે વિશિષ્‍ટાદ્વૈત છે એમ જાણવું અને અમને પ્રિય એવું જે ધામ તે ગોલોક છે એમ જાણવું અને તે ધામને વિષે બ્રહ્મરુપે કરીને જે શ્રીકૃષ્‍ણ ભગવાનની સેવા કરવી તે અમે મુકિત માની છે એમ જાણવું.

Spanish

Todos mis discípulos se entiende que mi escuela de Vedanta es Vishishtadwaita de Shree Ramanuja y mi amado es de adobe GOLOKDHAMA y el deseo se Mukti es conseguir que el cuerpo divino en el Dhama al igual que la de Brahman y de prestar un servicio a Dios Shree Krishna.

Explanation

Vishishtadvaita is our principle of philosophy. The philosophic system prevalent in this Loka are : Dwaita (dualism), Adwaita (monotheism), Shuddhadwaita (Pure monotheism) and Vishishtadwaita (unique monotheism where soul and matter are not considered quite inseparable). The Vishishtadwaita school (philosophic system of unique monotheism ) founded by Shri Ramanujacharya is our principle. Know this well. Also know that the roots of His Sampradaya in Shri Ramanuj Sampradaya. Goloka Dhaam the divine abode Goloka - means the centrally located divine abode Goloka, surrounded by Vaikuntha and Shveta - Dweepa etc. The divine beauty and appearance of divine abode Goloka may be collected from Shri Krishna Khanda of Brahm Vaivarta Purana and from Vasudeva Mahatmya in Skanda Purana. Mukti - Salvation - means to serve at lotus feet of Lord Shri Krishna residing in the pure form of Brahm in Goloka. Also know that to be consigned to the Loka of Ishwara has not been accepted as attributes of Mukti (Salvation), because the Mukti - Salvation - in the form of rendering service at the lotus feet of Lord Shri Krishna is unique and rarely available and only Ekantik - devotees (singleminde devotees) desire such salvation, this is what has been desired here. Bhagwat has said, 'My devotees do not accept salvation coupled with Salokya, Sarshti, Samipya and Sarupya Mukti if it is not wedded to devotion of Me.' 'Those who desire to serve my lotus feet and desires me, does not like union with my physical being.' 'Those whose minds love to serve me, for them the Moksha is useless.' 'Oh Narsimha ! Such people do not believe in greatness of the emancipation, then what about other things ?' 'Those who have dedicated their soul, would not desire the status of Brahma, Indra or an emperor or would not desire for the highest achievements like Yoga-Siddhi or Mukti, they desire for nothing except me.' 'Salokya and other Muktis in four types which are attainable through my service, these even are not desired by my those devotees who have attained absolute satisfaction in serving me. Then how could they think for any other perishable thing ?' 'If I give Kaivalya Mukti to my wise and Ekantik Bhaaktas (devotees), they would not desire to attain it !' 'The devotees with absolute faith in me, would not desire anything without me.' 'The Ekantik Bhaktas (single minded devotees) would not desire anything but the devotion at Your lotus like feet meditated upon with all pains by Satpurushas.' 'The single minded devotees of God who have surrendered absolutely at the lotus feet of God, would not desire for anything.' 'Those desire free devotees, desiring only meditational worship to me, are believed to be most faithful and clever in their personal selfishness.' 'Those who have fulfilled all their aims by supreme dedication to divinity, are not showing any respect to the Moksha - the ultimate reward of one's life.' These are the word of great devotee Uddhava : 'Oh God ! What would stands unattainable among the four Purusharthas, to the one who worships you ? But I don't wish of it, as I desire utmost to serve at your lotus like feet. God too extends such chance to serve, only to his single minded devotees (Ekantik Bhaktas), but not to all his devotees. Shukdevij has said, 'Oh King ! Bhagwan, who at times is the head of clan and at time is the chariot driver (for Arjuna), such God may be your master and a Guru of the Yadavas, but he at times offers Mukti to his devotees but never offers Bhakti-Yoga to them.' Thus are described the Ekantik ways and attainment of Brahm. This much expansion should be enough.

Bhagwan has said, 'In fact, a man, setting aside all his actions, submits absolutely himself to me - the ultimate in the search - attains Moksha and attains Me.' Prahlad has said to Bhagwan Nrusinhji, 'Oh Pundrikaksha ! The man, when removes all desires from his heart, comes into consideration by Bhagwan.' This explains that when all worldly desires vanish from one's heart, then such ekantik devotee unifies himself with his God. Such is the state of emancipation but not mere service. If raised any doubt as such, the answer is : No. Even such an Ekantik Bhakta, can not become a God. Believe it, because the God is one and Shrutis Smrits and Puranas have founded this fact firmly. Such devotees in reality attains godly majesty and remains pleasingly at the service of God. That is the principle here. Shridhar Swami has founded this fact (of Godly majesty and service at the feet of God ) in his treatise. Moreover, Shrutis have said, 'The devotee, untouched by Maya, attains equality with the God.' 'Depending to their knowledge of ultimate, they have attained majesty of mine.' Here equality, stands for the experience of the achievements like anima etc. majesty and Brahm bhava, but it is not in supremacy and control on universe. The reason is : 'Acts like creation and sustenance of universe are not included in Mukta state, and This Shruti of Mukta state is not closer to the Shruti of universal creativity.' The dictum "Only on the signs of equity in having or consuming" and justifications in relation to this dictum too supports such well defined equity. Shri Ramanujacharya has defined both the dictums : worldly transactions means the forms, states, acts, distinctions and regulation of all conscious and unconscious or static. The Mukta is absolutely free from all these. The Mukta has become free from the state of concealment, and has attained the majesty of the company of divine form of God. Why so ? : Because there is such chapter. The supreme control of universe rests in the hands of Parabrahm - Prakriti : 'The one from whom the Lokas and Jivas evolve and sustained by it, moves towards such one and merges into such. Know this ultimate as Brahm.' If such power of regulating cosmos becomes a common act of the Mukta, does not it minimize the Brahm's attribute as an ultimate reality of the comos, The uniqueness it self means 'attribute'. And Oh Saumya ! This Sat (truth) it self prevailed earlier, one and unique Brahm, It thought of becoming many and created light.' Earlier this only-The Brahm-existed; though was only one, was ever new. It evolved the field of benediction, which is the field of the deities : Indra (God of rain) (Aqua-God), Rudra (an epithet of Shiva), Vrishti (Rain), Yama (Death God), Mrityu (death) and Ishwara (Cosmic God)'. 'Earlier this soul was alone and nothing else existed, and it created living beings,' He thus created Lokas. 'Only Narayan existed, neither were Brahma, Ishwar, space, earth, planets, water, fire, moon nor the sun, He alone remained not in Leelas but in meditational trance and created daughters in the form of ten senses.' Sentences such as: 'Though on the earth, but at the same exists within it,' till the : 'Though with in the soul'. We hear from it overall control of universe by Parama Purusha and Prakriti. Moreover, 'There is no Shruti in regard to Mukta's closeness in universal evolution ; that too indicates that Mukta's are not such close in universal evolution that it may create worldly activities. Not only that, but in a true realization of Brahm, The Mukta - though free from earthly involvement's has the majesty of being labelled as equal to Brahm,' this is what emerges from these statements. 'It enjoys all wishes with scholarly Brahm.' Therefore, Muktas attribute of true resolutes and equality with supreme God is to be described in the light of description of unique and universal law of supreme God given in Shrutis, in short, the majesty of the Muktas is, without of earthly acts. 'Which has destruction of sins,' to 'attribute of true resolutes' a famous collection of Gunas given in Shrutis above has been shown for the Muktas also, eventhough, such state of the Muktas depends on Param Purusha, it rests in Param Purusha, therefore, the Muktas should serve at the lotus feet of Narayana - who is unparalleled and has nothing beyond or above Him. That is the highest reward and thus it is absolute innocence.

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Gujarati

અને આ જે પૂર્વે ધર્મ કહ્યા તે જેતે અમારા આશ્રિત જે ત્‍યાગી ગૃહસ્‍થ બાઇ ભાઇ સર્વે સત્‍સંગી તેમના સામાન્‍ય ધર્મ કહ્યા છે કહેતા સર્વ સત્‍સંગીમાત્રને સરખા પાળવાના છે અને હવે એ સર્વેના જે વિશેષ ધર્મ છે તેમને પૃથક પૃથકપણે કરીને કહીએ છીએ.

Spanish

El código de conducta religiosa descrito hasta ahora en común para todos mis discípulos, tanto hombres como mujeres. Ahora voy a decir algunos códigos especiales de conducta para los grupos distintivos.

Explanation

Now in conclusion, resolves to tell special duties. All his followers means all men and all women. Duties means non-violence etc. common ethical duties. These ethical duties are to be performed by everybody in accordance to their personal rights. Now, tells special duties.

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Gujarati

હવે પ્રથમ ધર્મવંશી જે આચાર્ય અને તેમની પત્‍નીઓ તેમના જે વિશેષ ધર્મ તે કહીએ છીએ: અમારા મોટા ભાઇ, અને નાનાભાઇ તેના પુત્ર જે અયોધ્‍યાપ્રસાદ અને રઘુવીર, તેમણે પોતાના સમીપ સંબંધ વિનાની જે બીજી સ્‍ત્રીઓ તેમને મંત્ર ઉપદેશ કયારેય ન કરવો.

Spanish

Los dos hijos (Shree Ayodhyaprasadaji Maharaja y Maharaja Raghuviraji) de mi hermano mayor y menor, respectivamente, no dará Mantras o iniciación a las mujeres que no están estrechamente relacionados con ellos.

Explanation

Now in special rules of conduct, He tells the special rules of conduct for the highest Guru-Acharya-of the devotees founded by Himself-His brothers sons : My brother's sons - my elder brother's and my younger brother's sons - means the sons of Rampratap and Ichharam - namely Ayodhyaprasad and Raghuvirji. Without of closer relation means the woman who is distantly related or is not related at all. The nearness of the relation is to be established on the bases of Dharmopadesh. Common attribute of closeness in relation indicates defilement on such one's death to the person concerned. Women should not be initiated Shri Krishna Mantra. But there is no objection in such preaching to a closely related woman. If any other woman arrives for such preaching, then such preaching to her should be conveyed through his initiated wife by the Acharya, but he himself should not preach to such women. The intention is such that, the preaching to a woman by a Guru may cause a fall from religious status, as history has noted. Don't take a common seat with mother, sister or a daughter because the group of powerful senses defeat even a scholar. In reality, woman are like fire and men are like a pot of butter oil, therefore one should not stay in seclusion even with a daughter and in the case of other woman, the conversation should be limited to the most essential. It is said that the dealing with a woman is painful even to the Gods, then what should we think of the men engrossed in worldly ways? Shri Dharmdev has founded this religious decorum as was said by the scriptures and our devotees are required to follow it.

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Gujarati

અને તે સ્‍ત્રીઓને કયારેય પણ અડવું નહિ અને તે સાથે બોલવું નહિ અને કોઇ જીવને વિષે કુરપણું ન કરવું અને કોઇની થાપણ ન રાખવી.

Spanish

Ellos (Acharyas nacido en mi familia que son los jefes religiosos y espirituales de mi secta) no se toque ni conversar con estas mujeres (como se mencionó anteriormente) que nunca ser cruel con nadie y no se mantenga bajo su custodia cualquier cosa hipotecada o se depositan en confianza.

Explanation

Those women, means the women who are not closely related. The sons of those two brothers should not touch them and should not talk to them. It means that they should not talk even for the causes like preaching or the worldly acts. Here it is meant that they should avoid in absolute such occasion outrightly. Vishnudharma has said, 'The Gurus (great ones) shall be ruined definitely on dealing with women, wealth and taste. Shlok contains word 'etc' which indicates that other people too of the Dharm Vansh should not touch a woman and should not speak to them. Moreover the sons of these two brothers shall not commit cruelty to any animal. Because, the Smrutis have said that Gurus are merciful. They should not accept any security deposit from the people of his own caste or of the other castes, because accepting such deposits is the root of the conflict.

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Gujarati

અને વ્‍યવહારકાર્યને વિષે કેનું પણ જમાનગરું ન કરવું ને કોઇ આપત્‍કાળ આવી પડે તો ભિક્ષા માગીને પોતાનો નિર્વાહ કરીને તે આપત્‍કાળને ઉલ્‍લંઘવો, પણ કોઇનું કરજ તો કયારેય ન કરવું.

Spanish

No podrán presentarse como surity para cualquiera, en las relaciones sociales o jurídicas. En el caso de las crisis financieras que puedan vivir de la caridad y no incurrirá en deudas.

Explanation

The sons of these two brothers shall not stand as surety for himself or for others in any purchase, sale, donation or in any other transactions because it creates conflicts. And some times, due to adverse times if grains and wealth are lost or robbed and as such prevails adverse time, in such circumstances, they like a Brahmin, shall servive (self and dependents) on an alm, but shall not incur debt. Because, debt inflicts pains. Therefore, it is said in Aranyakparva of Mahabharat : 'Oh Aquatic ! The one who lives on Vegetables received on a fifth-sixth day and not getting a chance for daily travel, lives a happy life if he is not in any debt.' Vidur Niti says, 'Oh King ! physical health, life without any debt, no travelling, company of virtuous people, own or independent occupation, and a safe residence, these six are giver of happiness. If, due to some ill luck, the debt has incurred and such debt if stands unpaid and mean while if one dies, it brings a great calamity on the dead.' Kritya chintamani says, 'If an Agnihotra' or a penant dies under a debt, the reward of such Agnihotra or a penant goes to the person who had lended money. Those who are not repaying their debt due to their laziness or helplessness loses their Punyas of past and such Punyas would go to the lender.' Therefore, it is meant that no debt should be incured. This is a common ethical duty, applicable to everybody, but has been told to the sons of his two brothers for a knowledge of them and his followers, through them.

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