|Radhe Krishna To all,|
4. Difference between Jivas and visnudasas : -
All Jivas have four bodies. Among them the first is called the svarupa deha (or the essential body)
(I) Svarupa deha: - This body does not have any creation or
destruction. It has no beginning and is eternal. Based on the nature of this svarupa deha, the jives are classified as follows:
Some Jivas have qualities like knowledge, bliss etc., as their
essential nature (in this svarupa deha). Hence they are known as
'Mukthiyogya' i.e., 'one who is capable of attaining liberation'. They
alone can get
(ii) The svarupa deha of certain Jivas is verily of
the form of 'faults' like misery etc., they are called 'tamoyogya-s' and
are eternally riveted to hell.
They are of 4 types - inferior men, ghosts, demons, and 'dhaityas' .
Many Jivas have a svarupa deha which is a combination of joy and
miseries; they neither get liberated nor go to hell. They are eternally
in the cycle of birth and death (i.e, (samsara) transmigration) Hence
they are called 'Nityasamsari' or 'Madhyamamanushyaa:
Narayanadasas (Servants of Lord Narayana). 'Nityasamsari' s are higher
than 'tamoyogya'-s and 'Muktiyogya'-s are greater than Nityasamsaris.
Even among 'Muktiyogya'- s, kings like prahlada, pitrus, sages, and
devas are higher 'Mukthiyogya' - s in the increasing order. Lord Brahma
is superior to all devas. The 'Mukthiyogya' - s will initially be
'samsari' - s and will attain liberation after the completion of
(Spiritual practices). Lord Narayana and Mahalakshmi are Nitya Muktas
or eternally liberated as they are not 'samsari' – s. The difference as
animals, birds, plants, human etc., exists in this swarupa deha itself.
The individual form also exists in this swarupa deha. Hence a swan will
remain a swan even if liberated.
The 'Brahma sutra'
"Sukthopasrupya" and the sloka "Mukthanam parama gati:" of Mahabharata
are the pramana (texts of supports) for this. The sloka ‘Na yatra maaya'
of Bhagavata states that even in liberation, the lower liberated souls
worship the higher ( or greater) liberated souls. Hence, it is proved
that there is taaratamya (i.e., gradation) even in liberation. When
there is gradation even in liberation, then the case of difference in
samsara needs no explanation.
5. Mukti or liberation is the realization of one's svarupa deha:
svarupa deha mentioned earlier has
eyes, ears and other indriyas (sense organs) and parts of the body in
their essential forms. The second of the 4 bodies (mentioned in the
beginning of point 4) is the linga sarira which is sticking to the
svarupa deha. This is like the husk sticking on to rice. This too is
neither created nor destroyed. But this, which covers the Jiva from time
unknown, is removed at the time of liberation. Above this linga sarira,
there is a body called 'Aniruddha deha'. Lord Aniruddha created this at
the time of creation.
It gets destroyed only at the time of
dissolution. It is only above this Aniruddha deha that the
'Sthoolasharira'- gross body is formed. This body is created and
destroyed in every Janma (birth or life). There are inert senses
(Indriyas) and parts (avayava) of body in the inert Linga, Aniruddha and
sthula sariras. They function only when they come in contact with their
essential counterparts in the Svaroopadeha, which is covered with the
above said three bodies. The Jiva does not experience the bliss of its
Svarupa during transmigration. When they get destroyed at the time of
liberation, Svaroopaanandha (the bliss of ones nature) is experienced.
The experience of this bliss is liberation.
6. Pure Bhakti is the only means to liberation:-
is no difference of opinion in this. It is wrong to say, as some do,
that lust, anger, fear etc.; too, when directed towards Lord Vishnu can
7. "Pratyaksha, Anumaana" and "Veda" are the three "Pramaanas" : - The means of Knowledge is called "Pramaana". It is only three.
Pratyaksha or perception: - This is the direct perception of external
through organs of senses like eyes, ears, etc. Joy, sorrow etc., are
experienced by mind. Hence sense organs, mind etc., are Pratyaksa
Pramaana i.e., means to direct knowledge.
ii) Anumaana or
inference: - with the knowledge arising out of this Pratyaksha, certain
conclusions are made, though directly not perceived. For instance when
one sees smoke in a particular place, one infers the presence of fire
there. This is called inference or Anumaana Pramaana.
iii) Veda: - Those (areas) which are out of reach of the above means of knowledge, like
heaven, hell, god etc., can be known only through the Vedas. Hence this is the third Pramana.
8. Lord Narayana is the only import of Vedas: -
The Vedas have three Kandas.
The Karma Kanda of the Vedas talk about the Karmas (or actions). They
prescribe actions which please Lord Vishnu and make one reach his lotus
feet. Even though at some places it describes some actions of less
importance, it praises Narayana.
ii) The second is the Devatha
Kaanda - which praises the other deities who are Naarayanadaasa's
(servants of the Lord). Through this, one attains their grace to the
reach the Lord. The praises of these deities can be considered as the
iii) The third Kaanda is the Bramha Kaanda - which directly sings the glory of Lord Vishnu.
all the Kaanda-s and Shastra-s (Scriptures) declare Narayana as the
supreme person. 'Sarve Veda…' - sloka of Geeta also states the same.
HARI: SARVOTTAMA: VAAYU JIVOTTAMA:
!!! Will continue !!!
Welcome news for all
E-satsang members in Mumbai.
Ancient Wisdom for Modern Times - Mumbai :
10-16 October 2010 by Sri.Ramanujam Ji. Pl click the link below for the invitation. All are welcome.
Swamiji's Irai Bhakthi discourse Series in Tamil from Vijay
TV....Episode 7. This series covers who is God, where is he, about
Vitobha Swamiji, about saints etc. Enjoy the New beautiful series ...
http://www.youtube.com/watch?v=tdss7a8ZFro – Part-1
http://www.youtube.com/watch?v=7Vub3pWEagI – Part-2
http://www.youtube.com/watch?v=QF5uWZ23T0Y – Part-3
Chant the Mahamantra Nama kirtan :
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
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