Instructions for spiritual children 


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Instructions for spiritual children



 

The next teaching in the Sixteen Works is Shri Vallabhacharya’s Instruction for Spiritual Children, the Bala Bodha. It was originally written for Shri Mahaprabhuji’s disciple Narayandas. It is truly a guide for novices on the spiritual path and it maps out the different approaches to liberation. After explaining four possible ways to achieve liberation, the Master touches upon the Beloved Devotional Practice. Shri Mahaprabhu Vallabhacharya explains

 

After bowing to the all-blissful Hari, I now explain the essence of all teachings to those souls who are young on the spiritual path. (1)

Sages have revealed that there are four pursuits of human life; dharma, wealth, desire and liberation. These teachings have been considered by teachers as well as God. (2)

The Vedas have already addressed the divine reality in terms of how to attain it as well as the object of that attainment. The pursuits of life have also been proclaimed by sages living in the world according to the teachings they received from God. (3)

I will now explain the goals that sages have revealed. The Vedas have explained the divine reality. (4a)

The doctrines that address dharma (proper behaviour), wealth and erotics have already explained the way of attaining these three pursuits of life and so I will not discuss them here. In this world there are four traditions concerning liberation, the fourth pursuit of life. Two schools teach that liberation is attained through self-effort while the other two paths take the assistance of God. (4b-5)

Both Yoga and Sankhya have been mentioned as the two schools whereby self-effort can produce the liberated state. The Sankhya system teaches external renunciation while the school of eight-fold yoga does not promote external renunciation. (6)

Practitioners in these two schools are deemed spiritually accomplished when they become forever free of all of their mistaken identifications relating to "me and mine". Then they become established in their true form. (7)

The actual methods for liberation have been revealed in certain portions of the Puranas. Enlightened sages have spoken about liberation in many different ways and the final reward that they all refer to is the same, as long as it doesn’t contradict Vedic traditions. (8)

In the Path of Yoga, renunciation is not external, but is done inwardly with the mind. The eightfold practice of knowing what to do, what to avoid, sitting properly, breath control, focus, onepointed concentration, meditation and total absorption (samadhi) must all be perfected in this yoga for the practitioner to become accomplished. (9)

The two-fold path of liberation that relies upon the help of another (either Vishnu or Shiva) has also been recognized in Vedic literature. Know that the Creator Brahma is worshipped only by Brahmins in order for them to perfect their Brahmanhood. Therefore Brahma is not resorted to for liberation although there are a few mentions of Brahma awarding it. (10-11a) For those souls who desire to attain liberation with the help of another, both Shiva and Vishnu have been known to be their benefactors in this world. (11b)

Vishnu is the sustainer of creation while Shiva is the destroyer. Both have been revealed as such in their own scriptures. Know without a doubt that the Supreme Brahman is both Vishnu and Shiva for they have both been declared as the Self of all things. They have also been described in their own scriptures as being flawless and replete with all divine virtues. (12-13a)

Even though both are able to award enjoyment and liberation, it is quite clear that Shiva gives enjoyment while Vishnu bestows liberation. (13b-14a)

A powerful person in the world does not give away that which he cherishes most, except on rare occasion and even then, he would only give to someone who is very dear to him. Since Shiva’s greatest asset is liberation and Vishnu’s great joy is His enjoyment with Laxshmi, Shiva gives enjoyment while Vishnu awards liberation. They reward those who belong to Them and have taken their refuge. (14b-15a)

Vishnu and Shiva each have their own specific practices that their followers adhere to in order to attain their respective rewards. If either Shiva or Vishnu have to give something that They are not accustomed to giving, then it is very difficult for Them to do that. (15b-16a)

Souls are by their very nature impure. In order for them to become forever free from impurities, they should practice devotional listening and other appropriate spiritual practices. Everything becomes accomplished when love arises from all their efforts. (16b-17a)

So know that liberation is easily attained from Vishnu and similarly, enjoyment is readily granted by Shiva. (17b)

A practitioner certainly attains the exalted position of belonging to Him when there is Selfdedication. If the divine state of Belonging has not arisen, then one should take His shelter and feel that one belongs to Him while observing at least some dharma practices that are prescribed for that particular stage of life. (18)

If one does not attend to these practices, then one’s burden will be two-fold, for the spiritual state of Belonging has not been acheived nor has the merit of proper action. By understanding all that I have said in this teaching, confusion concerning the pursuits of life will never arise. (19-20a)

 

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bālabodha ḥ

natvā hari ṃ sadānanda ṃ sarvasiddhāntasa ṅ graham.
bālaprabodhanārthāya vadāmi suviniścitam..1..

dharmārthakāmamok ṣ ākhyāścatvāro'rthā manī ṣ i ṇ ām.
jīveśvaravicāre ṇ a dvidhā te hi vicāritā ḥ..2..

alaukikāstu vedoktā sādhyasādhanasa ṃ yutā ḥ.
laukikā ṛṣ ibhi ḥ proktāstathaiveśvaraśik ṣ ayā..3..

laukikā ṃ stu pravak ṣ yāmi vedādādyā yata ḥ sthitā ḥ.
dharmaśāstrā ṇ i nītiśca kāmaśāstrā ṇ i ca kramāt..4..

trivargasādhakānīti na tannir ṇ aya ucyate.
mok ṣ e catvāri śāstrā ṇ i laukike parata ḥ svata ḥ..5..

dvidhe dve dve svastata ḥ sā ṅ khyayogau prakīrtitau.
tyāgātyāgavibhāgena sā ṅ khye tyāga ḥ prakīrtita ḥ..6..

ahantāmamatānāśe sarvathā niraha ṅ k ṛ ta ḥ.
svarūpastho yadā jīva ḥ k ṛ tārtha ḥ sa nigadyate..7..

tadartha ṃ prakriyā kācitpurā ṇ e'pi nirūpitā.
ṛṣ ibhirbahudhā proktā phalamekamabāhyata ḥ..8..

atyāge yogamārgo hi tyāgo'pi manasaiva hi.
yamādayastu kartavyā ḥ siddhe yoge k ṛ tārthatā..9..

parāśraye ṇ a mok ṣ astu dvidhā so'pi nirūpyate.
brahmā brāhma ṇ atā ṃ yātastadrūpe ṇ a ca sevyate..10..

te sarvārthā na cādyena śāstra ṃ kiñcidudīritam.
ata ḥ śivaśca vi ṣṇ uśca jagato hitakārakau..11..

vastuna ḥ sthitisa ṃ hārau kāryau śāstrapravartakau.
brahmaiva tād ṛ śa ṃ yasmātsarvātmakatayoditau..12..

nirdo ṣ apūr ṇ agu ṇ atā tattacchāstre tayo ḥ k ṛ tā.
bhogamok ṣ aphale dātu ṃ śaktau dvāvapi yadyapi..13..

bhoga ḥ śivena mok ṣ astu vi ṣṇ uneti viniścaya ḥ.
loke'pi yatprabhurbhu ṅ kte tanna yacchati karhicit..14..

atipriyāya tadapi dīyate kvacideva hi.
niyatārthapradānena tadīyatve tadāśraya ḥ..15..

pratyeka ṃ sādhana ṃ caitaddvitīyārthe mahān śrama ḥ.
jīvā ḥ svabhāvato du ṣṭ ā do ṣ ābhāvāya sarvadā..16..

śrava ṇ ādi tata ḥ prem ṇ ā sarva ṃ kārya ṃ hi siddhyati.
mok ṣ astu sulabho vi ṣṇ orbhogaśca śivatastathā..17..

samarpa ṇ enātmano hi tadīyatva ṃ bhaveddhruvam.
atadīyatayā cāpi kevalaścetsamāśrita ḥ..18..

tadāśrayatadīyatvabuddhyai kiñcitsamācaret.
svadharmamanuti ṣṭ han vai bhāradvaigu ṇ yamanyathā..

ityeva ṃ kathita ṃ sarva ṃ naitajjñāne bhrama ḥ puna ḥ..19..


iti śrīvallabhācāryaviracito bālabodha ḥ sampūr ṇ a ḥ.


 

 

बालबोधः

 

नत्वा हरिं सदानन्दं सर्वसिद्धान्तसङ्ग्रहम् ।
बालप्रबोधनार्थाय वदामि सुविनिश्चितम् ॥१॥

धर्मार्थकाममोक्षाख्याश्चत्वारोऽर्था मनीषिणाम् ।
जीवेश्वरविचारेण द्विधा ते हि विचारिताः ॥२॥

अलौकिकास्तु वेदोक्ता साध्यसाधनसंयुताः ।
लौकिका ऋषिभिः प्रोक्तास्तथैवेश्वरशिक्षया ॥३॥

लौकिकांस्तु प्रवक्ष्यामि वेदादाद्या यतः स्थिताः ।
धर्मशास्त्राणि नीतिश्च कामशास्त्राणि च क्रमात् ॥४॥

त्रिवर्गसाधकानीति न तन्निर्णय उच्यते ।
मोक्षे चत्वारि शास्त्राणि लौकिके परतः स्वतः ॥५॥

द्विधे द्वे द्वे स्वस्ततः साङ्ख्ययोगौ प्रकीर्तितौ ।
त्यागात्यागविभागेन साङ्ख्ये त्यागः प्रकीर्तितः ॥६॥

अहन्ताममतानाशे सर्वथा निरहङ्कृतः ।
स्वरूपस्थो यदा जीवः कृतार्थः स निगद्यते ॥७॥

तदर्थं प्रक्रिया काचित्पुराणेऽपि निरूपिता ।
ऋषिभिर्बहुधा प्रोक्ता फलमेकमबाह्यतः ॥८॥

अत्यागे योगमार्गो हि त्यागोऽपि मनसैव हि ।
यमादयस्तु कर्तव्याः सिद्धे योगे कृतार्थता ॥९॥

पराश्रयेण मोक्षस्तु द्विधा सोऽपि निरूप्यते ।
ब्रह्मा ब्राह्मणतां यातस्तद्रूपेण च सेव्यते ॥१०॥

ते सर्वार्था न चाद्येन शास्त्रं किञ्चिदुदीरितम् ।
अतः शिवश्च विष्णुश्च जगतो हितकारकौ ॥११॥

वस्तुनः स्थितिसंहारौ कार्यौ शास्त्रप्रवर्तकौ ।
ब्रह्मैव तादृशं यस्मात्सर्वात्मकतयोदितौ ॥१२॥

निर्दोषपूर्णगुणता तत्तच्छास्त्रे तयोः कृता ।
भोगमोक्षफले दातुं शक्तौ द्वावपि यद्यपि ॥१३॥

भोगः शिवेन मोक्षस्तु विष्णुनेति विनिश्चयः ।
लोकेऽपि यत्प्रभुर्भुङ्क्ते तन्न यच्छति कर्हिचित् ॥१४॥

अतिप्रियाय तदपि दीयते क्वचिदेव हि ।
नियतार्थप्रदानेन तदीयत्वे तदाश्रयः ॥१५॥

प्रत्येकं साधनं चैतद्द्वितीयार्थे महान् श्रमः ।
जीवाः स्वभावतो दुष्टा दोषाभावाय सर्वदा ॥१६॥

श्रवणादि ततः प्रेम्णा सर्वं कार्यं हि सिद्ध्यति ।
मोक्षस्तु सुलभो विष्णोर्भोगश्च शिवतस्तथा ॥१७॥

समर्पणेनात्मनो हि तदीयत्वं भवेद्ध्रुवम् ।
अतदीयतया चापि केवलश्चेत्समाश्रितः ॥१८॥

तदाश्रयतदीयत्वबुद्‍ध्यै किञ्चित्समाचरेत् ।
स्वधर्ममनुतिष्ठन् वै भारद्वैगुण्यमन्यथा ॥
इत्येवं कथितं सर्वं नैतज्ज्ञाने भ्रमः पुनः ॥१९॥

 

इति श्रीवल्लभाचार्यविरचितो बालबोधः सम्पूर्णः ।

 

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सिद्धान्तमुक्तावली

॥ SIDDHĀ Ṃ TA MUKTĀVALĪ ॥

 

Introduction: Siddhant Muktavali as The name suggest explains the doctrine of attaining mukti. It was composed by Shri Vallabhacharyaji in V.S. 1555 in Jatipura. It was composed for the benefit of Achutdas Sanodhiya. In it Shree Vallabhacharyaji concludes that divine services of Shree KRUSHNA with complete devotion is the only way to realise KRUSHNA -And that Mental service resulting from physical and fiscal service, is the uppermost. He also affirms KRUSHNA to be the prefect God and as such supreme even to Akshara Brahma, which, though pervading everywhere, is only the abode of KRUSHNA and is with limited bliss. The doctrine of Param Brahm and Akshar Brahm as two separate entities is propounded here.

 

नत्वा हरिं प्रवक्ष्यामि स्वसिद्धांत विनिश्चयम ।
कृष्ण सेवा सदा कार्या मानसी सा परा स्मृता ॥१॥

natvā hari ṃ pravak ṣ yāmi svasiddhā ṃ ta viniścayama.
k ṛṣṇ a sevā sadā kāryā mānasī sā parā sm ṛ tā..1..

After bowing down to Hari Shree KRUSHNA I tell decisively established doctrines Bhaktimarg. Divine service of Shree KRUSHNA should always be practiced.The one done mentally is considered the best. (1)

 

चेतस्तस्प्रवणं सेवा तत्सिच्द्धयै तनुवित्तजा ।
ततः संसारदुःखस्य निवृत्तिर्ब्रह्मबोधनम ॥२॥

cetastasprava ṇ a ṃ sevā tatsicddhayai tanuvittajā.
tata ḥ sa ṃ sāradu ḥ khasya niv ṛ ttirbrahmabodhanama..2..

To engross one's mind totally in Shree KRUSHNA is called devotion. It is achieved by devotion of body and financial resources in his service. This results in liberation from wordly distresses and realisation of Brahma, The Supreme Soul, GOD KRUSHNA. (2)

 

परं ब्रह्म तु कृष्णो हि सच्चिदानंदकं बृहत ।
द्विरूपं तद्वि सर्वं स्यादेकं तस्माद्विलक्षणम ॥३॥

para ṃ brahma tu k ṛṣṇ o hi saccidāna ṃ daka ṃ b ṛ hata.
dvirūpa ṃ tadvi sarva ṃ syādeka ṃ tasmādvilak ṣ a ṇ ama..3..

The most supreme being is but only Shree KRUSHNA. While the abode of the Supreme spirit is a combination of existence, consciousness and bliss, even that is in two forms, one is all around The visible universe and the other quite distinct from that. (3)

 

अपरं तत्र पूर्वस्मिन वादिनो बहुधा जगुः ।
मायिकं सगुणं कार्यं स्वतंत्र चेति नैकधा ॥४॥

apara ṃ tatra pūrvasmina vādino bahudhā jagu ḥ.
māyika ṃ sagu ṇ a ṃ kārya ṃ svata ṃ tra ceti naikadhā..4..

In the case of the first form, there are many different views. Some assert it to be illusion. Some believe it to be a result of attributes. Some again assert it to be an act of GOD. And some confirm it to be self made eternal and so on in many other ways. (4)

 

तदेवैतत्प्रकारेण भवतीति श्रुतेर्मतम ।
द्विरूपं चापि गंगावज्ज्ञेयं सा जलरूपिणी ॥५॥

माहात्म्यसंयुता नृणां सेवतांभुक्तिमुक्तिदा ।
मर्यादामार्गविधिना तथाब्रह्मापि बुद्ध्यताम ॥६॥

tadevaitatprakāre ṇ a bhavatīti śrutermatama.
dvirūpa ṃ cāpi ga ṃ gāvajjñeya ṃ sā jalarūpi ṇ ī..5..

māhātmyasa ṃ yutā n ṛṇ ā ṃ sevatā ṃ bhuktimuktidā.
maryādāmārgavidhinā tathābrahmāpi buddhyatāma..6..

In the opinion of Vedas, the abode of the supreme being itself takes the form of the universe and its two forms as well should be viewed as in the case of (RIVER) Ganga. She is in the form of water the physical form. She also gives worldly pleasures and liberation to those who knowing her greatness worship her metaphysical or spiritural form as per established rules. The abode of Supreme spirit (aarcsrm) should also be undersood similarly. (5- 6)

 

तत्रैव देवतामूर्तिर्भक्तया या हश्यते क्वचित ।
गंगायांच विशेषेण प्रवाहाभेदबुद्धये ॥७॥

प्रत्यक्षा सा न सर्वेषां प्राकाम्यं स्यात्तया जले ।
विहिताच्च फलात्तद्धि प्रतीत्यापि विशिष्यते ॥८॥

tatraiva devatāmūrtirbhaktayā yā haśyate kvacita.
ga ṃ gāyā ṃ ca viśe ṣ e ṇ a pravāhābhedabuddhaye..7..

pratyak ṣ ā sā na sarve ṣ ā ṃ prākāmya ṃ syāttayā jale.
vihitācca phalāttaddhi pratītyāpi viśi ṣ yate..8..

There in the River Ganga itself, Ganga in the form of Devi is only some times seen by those to whom the flowing waters and the Devi are identical. She, Ganga as Devi is not visible to all (but) through it there is her waters, which is confirmed by laying down awards (of Ganga worship) in scriptures and is also experienced by many, who distinguish it as higher than her waters. (7 - 8)

 

यथा जलं तथा सर्वं यथा शक्ता तथा बृहत ।
यथा देवी तथा कृष्ण्स्तत्राप्येतदिहोच्यते ॥९॥

yathā jala ṃ tathā sarva ṃ yathā śaktā tathā b ṛ hata.
yathā devī tathā k ṛṣṇ statrāpyetadihocyate..9..

As in the case with Waters of Ganga so is all universe. AS is the capacity to sanctify in Ganga so is the abode of the Supreme Spirit. As is the deity form Of Godess Ganga, so is SHREE KRUSHNA. There also it is further being told. (9)

 

जगत्तु त्रिविधं प्रोक्तं ब्रह्मविष्णुशिवास्ततः ।
देवतारूपवत्प्रोक्ता ब्रह्मणीत्थं हरिर्मतः ॥१०॥

jagattu trividha ṃ prokta ṃ brahmavi ṣṇ uśivāstata ḥ.
devatārūpavatproktā brahma ṇ īttha ṃ harirmata ḥ..10..

The universe (world) is said to be three fold. Hence Gods BRAHMA, VISHNU AND SHIVA are known as deities (FOR each function). Similarly HARI SHREE KRUSHNA is beleived to be in the abode of Supreme Spirit. (arenas!). (10)

 

कामचारस्तु लोकेस्मिब्रह्मदिभ्यो न चान्यथा ।
परमानन्दरूपे तु कृष्णे स्वात्मनि निश्चयः ॥११॥

अतस्तु ब्रह्मवादेन कृष्णे बुद्धिर्विधीयताम ।
आत्मनि ब्रह्मरूपे हि छिद्रा व्योम्नीव चेतनाः ॥१२॥

kāmacārastu lokesmibrahmadibhyo na cānyathā.
paramānandarūpe tu k ṛṣṇ e svātmani niścaya ḥ..11..

atastu brahmavādena k ṛṣṇ e buddhirvidhīyatāma.
ātmani brahmarūpe hi chidrā vyomnīva cetanā ḥ..12..

In this world, fulfiment of desire is through Brahma etc., and in no other way. But for Salvation of One's own soul, rests only in KRUSHNA, The Supreme Joy. Therefore based on the principle that everything is supreme spirit, the inner thinking should be inclined towards Shree KRUSHNA. In the case of soul (WRTT) which is a form of the Supreme spirit (aio) inclinations of mind (intellect) behave equally as small holes in the sky (showing openings which do not exist). (11.12)

 

उपाधिनाशे विज्ञाने ब्रह्मत्वत्वावबोधने ।
गंगातीरस्थितो यद्वदेवतां तत्र पश्यति ॥१३॥

तथा कृष्णं परं ब्रह्म स्वस्मिन ज्ञानी प्रपश्यति ।

upādhināśe vijñāne brahmatvatvāvabodhane.
ga ṃ gātīrasthito yadvadevatā ṃ tatra paśyati..13..

tathā k ṛṣṇ a ṃ para ṃ brahma svasmina jñānī prapaśyati.14(a).

Just as a devotee standing on the bank of Ganga sees there the Ganga Devi, similarly on disapparance of obstructions and on realising the truth or on perceiving real truth of the whole world being a part of Supreme Spirit the awakened intellactual sees in himself KRUSHNA, the most supreme spirit prom). (13 1/2)

 

संसारी यस्तु भजते स दूरस्थो यथा तथा ॥१४॥

अपेक्षित जलादीनामभावात्तत्र दुःखभाक ।

sa ṃ sārī yastu bhajate sa dūrastho yathā tathā..14(b)..

apek ṣ ita jalādīnāmabhāvāttatra du ḥ khabhāka.15(a).

Just as a devotee of Ganga staying far away from Ganga is miserable on account of absence of badly needed water etc., so also is the case of devotee of KRUSHNA engrossed in worldly affairs. (14 1/2)

 

तस्माच्छ्रीकृष्णमार्गस्थो विमुक्तः सर्वलोकतः ॥१५॥

आत्मानंदसमुद्रस्थं कॄष्णमेव विचिन्तयेत ।

tasmācchrīk ṛṣṇ amārgastho vimukta ḥ sarvalokata ḥ..15(b)..

ātmāna ṃ dasamudrastha ṃ k ṝṣṇ ameva vicintayeta.16(a).

Therefore one who is in the path of devotion of SHREE KRUSHNA and who is complately free from worldly fetters should meditate only about KRUSHNA, resting in the ocean of self - joy or adobe of supreme Spirit (wrorei). (15 1/2)

 

लोकार्थी चेदभजेत कृष्णं क्लिष्टो भवति सर्वथा ॥१६॥

क्लिष्टोपि चेदभजेत कॄष्णं लोको नश्यति सर्वथा ।

lokārthī cedabhajeta k ṛṣṇ a ṃ kli ṣṭ o bhavati sarvathā..16(b)..

kli ṣṭ opi cedabhajeta k ṝṣṇ a ṃ loko naśyati sarvathā.17(a).

If one, who is full of worldly desires as his aim, worships KRUSHNA, he distressed. Even when so distressed, if he worships KRUSHNA, he gets bereft of wordly constraints, (16 1/2)

 

ज्ञानाभावे पुष्टिमार्गी तिष्ठेत पूजोत्सवादिषु ॥१७॥

मर्यादस्थस्तु गंगायां श्रीभगवततत्परः ।
अनुग्रहः पुष्टिमार्गे नियामक इति स्थितिः ॥१८॥

jñānābhāve pu ṣṭ imārgī ti ṣṭ heta pūjotsavādi ṣ u..17(b)..

maryādasthastu ga ṃ gāyā ṃ śrībhagavatatatpara ḥ.
anugraha ḥ pu ṣṭ imārge niyāmaka iti sthiti ḥ..18..

In the absence of realistion of one's own and KRUSHNA's real form, a devotee in the path of Grace should stay in a place where worshipping and celebrations for Shree KRUSHNA prevail. A devotee in the doctrine of established rules, should stay near Ganga and be engrossed in reading BHAGAVATA. GOD's GRACE in the only controlling force in the path of Grace. This is the real Position. (18)

 

उभयोस्तु क्रमेणैव पूर्वोक्तैव फलिष्यति ।
ज्ञानाधिको भक्तिमार्ग एवं तस्मान्निरूपितः ॥१९॥

ubhayostu krame ṇ aiva pūrvoktaiva phali ṣ yati.
jñānādhiko bhaktimārga eva ṃ tasmānnirūpita ḥ..19..

For both categories and, the above reffered mental devotion will bear fruits successively. The path of Devotion is Superior to that of Knowledge and hence it is so narrated. (19)

 

भक्तयभावे तु तीरस्थो यथा दुष्टैः स्वकर्मभिः ।
अन्यथाभावनापन्नस्तस्मात्स्थानाच्च नश्यति ॥२०॥

bhaktayabhāve tu tīrastho yathā du ṣṭ ai ḥ svakarmabhi ḥ.
anyathābhāvanāpannastasmātsthānācca naśyati..20..

 

In the absence of devotion, however, as one even on the banks of Ganga with his own sinfull deeds, becomes otherwise Perverted and degenerates from his position so also in the case of a devotee of KRUSHNA. (20)

 

एवं स्वशास्त्रसर्वस्वं मया गुप्तं निरूपितम ।
एतदवुध्वा विमुच्येत पुरुषः सर्वसंशयात ॥२१॥

eva ṃ svaśāstrasarvasva ṃ mayā gupta ṃ nirūpitama.
etadavudhvā vimucyeta puru ṣ a ḥ sarvasa ṃ śayāta..21..

Thus I have laid down, though secret, all the doctrines of devotion of the Pusti margh. A person who thoroughly understands them will be free from all doubts. (21)

 

 

॥ इति श्री वल्लभाचार्य विरचिता सिद्धांतमुक्तावली सम्पूर्ण ॥

.. iti śrī vallabhācārya viracitā siddhā ṃ tamuktāvalī sampūr ṇ a.. (3)

 

SIDDHANT MUKALLAVATI IS COMPLETED

BY SHREE VALLABHACHARYA (3)

 

 

--------------------------

 

 

siddhāntamuktāvalī

natvā hari ṃ pravak ṣ yāmi svasiddhāntaniścayam.
k ṛṣṇ asevā sadā kāryā mānasī sā parā matā..1..

cetastatprava ṇ a ṃ sevā tatsiddhau tanuvittajā.
tata ḥ sa ṃ sāradu ḥ khasya niv ṛ ttirbrahmabodhanam..2..

para ṃ khasya tu k ṛṣṇ o hi saccidānandaka ṃ b ṛ hat.
dvirūpa ṃ taddhi sarva ṃ syādeka ṃ tasmādvilak ṣ a ṇ am..3..

apara ṃ tatra pūrvasmin vādino bahudhā jagu ḥ.
māyika ṃ sagu ṇ a ṃ kārya ṃ svatantra ṃ ceti naikadhā..4..

tadevaitatprakāre ṇ a bhavatīti śrutermatam.
dvirūpa ṃ cāpi ga ṅ gāvajjñeya ṃ sā jalarūpi ṇ ī..5..

māhātmyasa ṃ yutā n ṛṇ ā ṃ sevatā ṃ bhuktimuktidā.
maryādāmārgavidhinā tathā brahmāpi buddhyatām..6..

tatraiva devatāmūrtirbhaktyā yā d ṛ śyate kvacit.
ga ṅ gāyā ṃ ca viśe ṣ e ṇ a pravāhābhedabuddhaye..7..

pratyak ṣ ā sā na sarve ṣ ā ṃ prākāmya ṃ syāttayā jale.
vihitācca phalāttaddhi pratītyāpi viśi ṣ yate..8..

yathā jala ṃ tathā sarva ṃ yathā śaktā tathā b ṛ hat.
yathā devī tathā k ṛṣṇ astatrāpyetadihocyate..9..

jagattu trividha ṃ prokta ṃ brahmavi ṣṇ uśivāstata ḥ.
devatārūpavatproktā brahma ṇ īttha ṃ harirmata ḥ..10..

kāmacārastu loke'smin brahmādibhyo na cānyathā.
paramānandarūpe tu k ṛṣṇ e svātmani niścaya ḥ..11..

atastu brahmavādena k ṛṣṇ e buddhirvidhīyatām.
ātmani brahmarūpe tu chidrā vyomnīva cetanā ḥ..12..

upādhināśe vijñāne bahmātmatvāvabodhane.
ga ṅ gātīrasthito yadvaddevatā ṃ tatra paśyati..13..

tathā k ṛṣṇ a ṃ para ṃ brahma svasmin jñānī prapaśyati.
sa ṃ sārī yastu bhajate sa dūrastho yathā tathā..14..

apek ṣ itajalādīnāmabhāvāttatra du ḥ khabhāk.
tasmācchrīk ṛṣṇ amārgastho vimukta ḥ sarvalokata ḥ..15..

ātmānandasamudrastha ṃ k ṛṣṇ ameva vicintayet.
lokārthī cedbhajetk ṛṣṇ a ṃ kli ṣṭ o bhavati sarvathā..16..

kli ṣṭ o'pi cedbhajetk ṛṣṇ a ṃ loko naśyati sarvathā.
jñānābhāve pu ṣṭ imārgī ti ṣṭ hetpūjotsavādi ṣ u..17..

maryādāsthastu ga ṅ gāyā ṃ śrībhāgavatatatpara ḥ.
anugraha ḥ pu ṣṭ imārge niyāmaka iti sthiti ḥ..18..

ubhayostu krame ṇ aiva pūrvoktaiva phali ṣ yati.
jñānādhiko bhaktimārga eva ṃ tasmānnirūpita ḥ..19..

bhaktyabhāve tu tīrastho yathād ṛṣṭ ai ḥ svakarmabhi ḥ.
anyathā bhāvamāpannastasmātsthānācca naśyati..20..

eva ṃ svaśāstrasarvasva ṃ mayā gupta ṃ nirūpitam.
etadbuddhvā vimucyeta puru ṣ a ḥ sarvasa ṃ śayāt..21..


iti śrīvallabhācāryaviracitā siddhāntamuktāvalī samāptā.


 

सिद्धान्तमुक्तावली

 

नत्वा हरिं प्रवक्ष्यामि स्वसिद्धान्तनिश्चयम् ।
कृष्णसेवा सदा कार्या मानसी सा परा मता ॥१॥

चेतस्तत्प्रवणं सेवा तत्सिद्धौ तनुवित्तजा ।
ततः संसारदुःखस्य निवृत्तिर्ब्रह्मबोधनम् ॥२॥

परं खस्य तु कृष्णो हि सच्चिदानन्दकं बृहत् ।
द्विरूपं तद्धि सर्वं स्यादेकं तस्माद्विलक्षणम् ॥३॥

अपरं तत्र पूर्वस्मिन् वादिनो बहुधा जगुः ।
मायिकं सगुणं कार्यं स्वतन्त्रं चेति नैकधा ॥४॥

तदेवैतत्प्रकारेण भवतीति श्रुतेर्मतम् ।
द्विरूपं चापि गङ्गावज्ज्ञेयं सा जलरूपिणी ॥५॥

माहात्म्यसंयुता नृणां सेवतां भुक्तिमुक्तिदा ।
मर्यादामार्गविधिना तथा ब्रह्मापि बुद्‍ध्यताम् ॥६॥

तत्रैव देवतामूर्तिर्भक्त्या या दृश्यते क्वचित् ।
गङ्गायां च विशेषेण प्रवाहाभेदबुद्धये ॥७॥

प्रत्यक्षा सा न सर्वेषां प्राकाम्यं स्यात्तया जले ।
विहिताच्च फलात्तद्धि प्रतीत्यापि विशिष्यते ॥८॥

यथा जलं तथा सर्वं यथा शक्ता तथा बृहत् ।
यथा देवी तथा कृष्णस्तत्राप्येतदिहोच्यते ॥९॥

जगत्तु त्रिविधं प्रोक्तं ब्रह्मविष्णुशिवास्ततः ।
देवतारूपवत्प्रोक्ता ब्रह्मणीत्थं हरिर्मतः ॥१०॥

कामचारस्तु लोकेऽस्मिन् ब्रह्मादिभ्यो न चान्यथा ।
परमानन्दरूपे तु कृष्णे स्वात्मनि निश्चयः ॥११॥

अतस्तु ब्रह्मवादेन कृष्णे बुद्धिर्विधीयताम् ।
आत्मनि ब्रह्मरूपे तु छिद्रा व्योम्नीव चेतनाः ॥१२॥

उपाधिनाशे विज्ञाने बह्मात्मत्वावबोधने ।
गङ्गातीरस्थितो यद्वद्देवतां तत्र पश्यति ॥१३॥

तथा कृष्णं परं ब्रह्म स्वस्मिन् ज्ञानी प्रपश्यति ।
संसारी यस्तु भजते स दूरस्थो यथा तथा ॥१४॥

अपेक्षितजलादीनामभावात्तत्र दुःखभाक् ।
तस्माच्छ्रीकृष्णमार्गस्थो विमुक्तः सर्वलोकतः ॥१५॥

आत्मानन्दसमुद्रस्थं कृष्णमेव विचिन्तयेत् ।
लोकार्थी चेद्भजेत्कृष्णं क्लिष्टो भवति सर्वथा ॥१६॥

क्लिष्टोऽपि चेद्भजेत्कृष्णं लोको नश्यति सर्वथा ।
ज्ञानाभावे पुष्टिमार्गी तिष्ठेत्पूजोत्सवादिषु ॥१७॥

मर्यादास्थस्तु गङ्गायां श्रीभागवततत्परः ।
अनुग्रहः पुष्टिमार्गे नियामक इति स्थितिः ॥१८॥

उभयोस्तु क्रमेणैव पूर्वोक्तैव फलिष्यति ।
ज्ञानाधिको भक्तिमार्ग एवं तस्मान्निरूपितः ॥१९॥

भक्त्यभावे तु तीरस्थो यथादृष्टैः स्वकर्मभिः ।
अन्यथा भावमापन्नस्तस्मात्स्थानाच्च नश्यति ॥२०॥

एवं स्वशास्त्रसर्वस्वं मया गुप्तं निरूपितम् ।
एतद्बुद्ध्वा विमुच्येत पुरुषः सर्वसंशयात् ॥२१॥

 

इति श्रीवल्लभाचार्यविरचिता सिद्धान्तमुक्तावली समाप्ता ।

 

=================

 

पुष्टिप्रवाहमर्यादाभेदः

॥ PU ṢṬ I-PRAVĀHA-MARYĀDĀ-BHEDA Ḥ ॥

 

Introduction: The critics say that this work is incomplete, either some parts are lost or that it was left incomplete for some reason. The date of composition is also not known but it is said to have been composed in the last years of Acharya. It defines three Catagories of Jiv - Souls. This is the biggest book among the sixteen Books.

 

 

पुष्टिप्रवाह मर्यादा विशेषेण पृथक पृथक ।
जीव-देह-क्रियाभेदैः प्रवाहेण फलेन च ॥१॥

वक्ष्यामि सर्वसन्देहा न भविष्यन्ति यच्छुतेः ।
भक्तिमार्गस्यकथनात पुष्तिरस्तीति निश्चयः ॥२॥

pu ṣṭ ipravāha maryādā viśe ṣ e ṇ a p ṛ thaka p ṛ thaka.
jīva-deha-kriyābhedai ḥ pravāhe ṇ a phalena ca..1..

vak ṣ yāmi sarvasandehā na bhavi ṣ yanti yacchute ḥ.
bhaktimārgasyakathanāta pu ṣ tirastīti niścaya ḥ..2..

The path of Grace, the worldly path and the path of (Vedic) limitations are three distinct paths and I now narrate for souls in each of them the difference in their souls, body actions, both in reference to their origin and goals. After hearing this there will not occour any doubts. By mention of "Path of devotion" (in chapter 12 of Geeta), it is certain that the path of Grace exists. (1, 2)

 

“द्वौ भूतसर्गा” वित्युक्तेः प्रवाहोSपि व्यवस्थितः ।
वेदस्य विद्यमानत्वान्मर्यादापि व्यवथिता ॥३॥



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