madurastakam

[Guest guest]

Namaste Sri Ram,

Thank you again for Madurastakam. As the ahamkara has

to appear attached to something , attachmment to the

praise-singing must be a valid activity in our

ignorance-veiled Kali Yuga. I have an Indian friend

who has had a life filled with bhakti and karma. Her

acts of service have flowered in her daily devotions

and many people go to her house, part of which has

become a veritable shrine.

However, last year many tragic events occured in her

life and in place of the sweetness she tastes

bitterness and the demonic question 'Why?' precedes

all her thoughts. It is time for her to taste that

inner sweetness that can only arise from renunciation,

and the renunciation of renunciation. Is this the

sweetness to which Vallabha points?

Below I am posting something from

www.dharmakshetra.com/sages/saints

which presents his view quite clearly. I am not

sufficiently well-read to know if this is an accurate

presentation of his philosophy.

I will also post something from Shatapatha Brahmana,

(3.9.4.22-23). The translation is by Muller and may

need correction therefore but I find this passage very

interesting indeed but I am sure that you know it well

already.

 

Thank you again and I look forward to finding a copy

of Srimathi M.S. Subbalakshimi singing.

 

Best wishes

 

ken

 

1) ‘Now as to why he is called Soma. When he first

became sacrificial food for the gods, he thought

within him, ‘I must not become sacrificial food for

the gods with my whole self!’ That form of his which

was most pleasing he accordingly put aside. Thereupon

the gods were victorious; they said, ‘Draw that unto

thee, for therewith thou shalt become our food!’ He

drew it unto him even from afar, saying, verily, that

is mine own (sva me), hence he was called soma. Then

as to why he is called yagn[a (sacrifice). Now when

they press him, they slay him; and when they spread

him, they cause him to be born. He is born in being

spread along, he is born moving (yan gayate): hence

yan-ga for yan[ga, they say, is the same as yagn[a.’

(translation by Muller.)

 

2)Philosophy of Vallabha

 

According to Acharya Vallabha the absolute Reality -

Parabrahma - is of the nature of saguna and sakar

where Ananda or Bliss itself is its form and nature.

>From head to toe Brahman is all blissful. According to

the Acharya, "Brahman" can be perceived in three

forms: 1) Jiva, 2) Jagat, and 3) Swagat or Indwelling

Self; but in fact all these three aspects are none

other than Brahman in its differing manifestations.

There is no "Dvaita" or duality in such

interpretation. In these three aspects the substratum

always is all pervading Parabrahma. It is immanent as

'Adibautik' form in the jagat (universe), in its 'Adi

atmik' form it is known as 'Aksharbrahman', and the

term Purushottama is applied when it manifests as 'Adi

daivik' form of Sri Krishna. Brahman has capacity to

express as well as to hide its nature. Thus, out of

three qualities of Sat (Existence), Chit

(Consciousness), and Ananda (Bliss), Jiva or ordinary

soul fails to manifest Ananda and both Ananda and

Consciousness are hidden in jada or insentient beings.

Full manifestation of all the three expresses the true

nature of Brahman. Thus, Brahman is Truth in all its

threefold expressions and as such there is no scope to

call any of Its manifestation as "illusory" or

"mithya". Vallabha's position was that he accepted

Advaita pure and simple without the interference of

the Mayavada of Sankara; hence all the attacks

advanced by Madhvas and others against Advaita lost

their force as against him. His acceptance of

'advaita-purvaka-bhakti' disarmed the opposition of

both Vaisnavas and Sankaras.This is the main basis of

"Shuddhadvaita Philosophy" of Vallabha, and also the

point to defeat the "Mayavada" of Shankara.

 

Pushti Marga

 

Based on these realizations, Acharya Vallabha

propounded the path of "Nirguna Bhakti" which also

came to be known as "Pushti Marga". According to the

scriptures, Jnana, Karma, and Bhakti are threefold

means to realize God and Liberation. But according to

Acharya Vallabha in this "Kali Yuga" these paths of

Jnana, Karma, and Bhakti are very difficult to tread.

People have lost the means of spiritual practice, and

such helpless Jiva have no other scope or alternative

but to totally surrender at the holy feet of Sri Hari

for its liberation. Shelter and refuge in the name and

form of Sri Krishna is the easiest way to reach the

Lord and realize its Blissful Grace. This Graceful

Devotion with mental surrender to Lord Krishna is

called as "Pushti Marga". To such Jiva who try to

reach the Lord with absolute selfless devotion and

surrender the Lord grants Grace and vision of His

Form.

 

 

 

 

 

 

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