Every school of thought has its own interpretation into the nature of liberation, they all put great emphasis on the nature of pain and bondage and how to0 be liberated from them. They are also concerned with the nature of the soul, its subject, relations, needs and desires. Each has its own boundaries in respects to what it believes pain and bondage are. In general, we can say that to be free from pain and bondage is liberation.
Some people feel that freedom from difficulties in bodily, family and social affairs is liberation. In this modern age, most political leaders subscribe in different manners towards this attitude. They are within the same general school but are still divided.
Some other intellectuals feel that all the old paths of faith and Dharma that strive towards liberation have simply imagines that pursuit of final beatitude. They concluded that these different religious have created great unrest and increase strife in humanity. They have ruled that these out of date systems should be opposed, humanity should be liberated from Dharma.
Some people who are fashionable have decided that liberation is simply to be liberated from all older norms. Some speakers profess that to forget all acquaintances is the true liberation. Some feel that this entire world is in bondage and that there is no eternal joy in the world, it is plagued with constant pain and suffering. Some other souls feel to have desire for these many different types of liberation is the biggest bondage.
Bhaktas or devotees feel that the entire subject of liberation is an entanglement and wish to be only engaged in devotion, or bhakti. Such souls should be known as devotees of grace, Vrtrasura says in Bhagavata……
“I don’t desire heaven not the post of Brahma the Creator, nor do I desire to be Emperor of the world, nor the Lord of the nether worlds, I don’t lust after yogic powers, not even freedom from rebirth. You Lord are everything to me. I desire nothing else.” That is the voice of a true bhakta, Shri Vallabhacharya says that without the Lord’s grace, that type of devotional attitude cannot exist. Even through Vratrasura was of demonical birth, he was a true devotee of grace.
FOUR PURUITS OF THE PATH OF GRACE IN Shri Vallabhacharya’s Chatursloki, the path of Graces’s Dharma Artha Kama and Moksha are revealed as they are exposed in Vratrasurs prayer. It is all summarized in the following passage.
“In the path of Grace, to be the follower of Hari is Dharma. Artha or wealth is Hari Himself, Kama is the wish to see Him and to connect with Hari is the true liberation.”
The path of Grace’s dharma is to worship Hari with the feeling of being His “dasa” or follower. It is manifested in taking the initiating Brahma Sambandha mantra. Is has been said that after such initiation, one should make the worship or “seva” of Shri Krishna. This feeling of being Hari’s “dasa” is the esoteric meaning of the Path of Grace’s Dharma.
Suvichar :
- As long as attachment is with home-money-wife-son attachment with God is not possible.
- Things with bad/wicked action, feelings, Shastra, money should not be offered to Shri Thakorji.
- Stamp of Ashtakshar Mantra should be affixed on all the thoughts-sayings-readings coming in the mind from outside. Similarly, it should also be affixed on the thoughts-actions-sayings going outside. Stamp of the village is affixed on all the incoming & outgoing posts. In the same way, Ashtakshar should be continously recited, knowingly & unknowingly too!
- A sinner takes care that because of his company others don’t become faulty. He knows his faults. His good company & divine service (seva) are not left even in the presence of the faults.
Kirtan :
पुज्य श्रीमहाप्रभुजी की बधाई
राग : रामकली केसेट नं. ६१
कोन रस भूतल प्रकट भयो ।।
देखोरी देखो भरि नेनन प्रभु आनंद मयो ।।१।।
जो रस निगम अगमहू अगोचर, सो सब सद्य लयो ।।
सो रस श्रीलक्ष्मण भट गृह प्रकटित प्रेम मयो ।।२।।
घर घर नंद नंदन फल फूल्यो, सेवा विधि सिखयो ।।
आपनु किये रसाल रीतिसों, श्रीवल्लभ गिरिधर रिझयो।।३।।
भावार्थ:
श्री वल्लभाचार्याजीने भगवतरूपी अमृत सागर के मंथन करिके
उसमेसे रसमय ज्ञान(शुष्क ज्ञान नहिं) और ज्ञानमय रस भजनानंद रूपी नवनीत
निकालके भकतोके ह्रदयमेंरसेश श्रीकृष्णके प्रति एक अदभुत प्रेम का बीज बोया.
ज्ञानियो के लिये ईन्द्रियन बाधक होती है,इसलिये वे ईन्द्रियोका दमन करके
आत्मानंद प्राप्त करते है. लेकिन भक्त सब ईन्द्रियोका विनियोगभगवानकी सेवामें
करता है. ईसलिये उनके लिये ईन्द्रिय तो भगवानकी प्राप्ति में सहायक है.अहंकार
का त्याग करके प्रभुके दासत्वको स्वीकार करके स्वामीके सुखार्थ सेवामें लग जाना
ही अपने यहां सेवा कही जाती है, जीसमें प्रभुको आनंद कीस तरह मीलें वोही ध्येय
होता है.भक्तभगवानको जब आनंदित करता है तबही भगवान अपने भक्तको खुदके
स्वरूपका आनंदानुभावकराते है.
यह पुष्टिभक्ति मार्ग श्री आचार्यचरणने प्रकट कीया है, ईसलियें प्रकट
होके आपश्रीने सबभक्तोके घर घर में भगवत सेवा पधराईके सेवा प्रकार सिखवाईके
भक्तोको प्रभुका स्वरूपानंद प्राप्तकरनेका मार्ग दिखाया.