SHRAVAN SHYAMALE PAKSHE EKADASHYAM MAHANISHI
SAKSHADBHAGWATA PROKTAM TADAKSHARASHA UCHYATE. (1)
Whatever Lord Himself has meaningfully uttered on the midnight of EKADASSHI (the 11the day) of the appellation of the moonlit (bright) half of Shravan month, is literally narrated by me (Shreemad Vallabhacharya).
(SHRAVANA NAKSHATRA) appertains to VISHNU.This relationship of gave this month the appellation of shravana. Thus this month has been expressed as belonging to Lord. The purport of giving the name of (The AMAL PAKSHA) vice (SHUKALA PAKSHA) the bright half of the month is that all those who are absolutely lord’s favorite are impeccable. EKADASHI (The 11th day of the month) is the eraser of the perversions of eleven senses [including (mind/heart). Hence (lord) chose to preach this sermon on this sermon on this very day. Just as the lord appeared at midnight to grant all their cherished objects to intimate devotes belonging to gokula, similarly Shree Gokuladhis (the Lord Himself) also become manifest here before Shree mad Vallabhacharya at midnight itself, so that he might grant all the cherished human pursuits to his devotees, just as (All-accomplished purshottam)- Supreme self himself has appeared (without V yuh) so also here as well (all-accomplished Purshottam) becomes manifest for fulfilling the cherished desires of the devotees, to apprise which the word (SAKSHAT-Himself) has been used.
In this regard Goswami shree PURSHOTAMJI MAHARAJ avers that by becoming manifest Lord has spoken (PANCHAKSHAR MANTRA), (GADYA MATRA) and these (SHLOKAS-Sanskrit couplets of this Treatise.
This Treatise enshrines the SHLOKAS (SANSKRIT COUPLETS) only utterd by Lord as DOCTRINE keeping the (PANCHAKSHAR MANTRA)- its (GADHYAMANTRA) – its annotation –secret as per ethics. That’s why the particular day, the fortnight and the month, etc. have been mentioned regarding (Divine Invitation).
BRAHMA SAMBANDH KARANAT SARVESHA DEHA JIVAYOH,
SARVDOSHA NIVRITTIRHI DOAHAH PACHAVIDHA SMRITAH.
BRAHAMA SAMBANDHA (Divine Initiation) into the path of the grace delivers the body and soul from all the ills. These ills are widely – known as of five types The sum and substance of these treaties (Siddanta Rahashym- the essence of doctrine) is (Brahma Samband or Divine initiation). The import of (Divine Initiation) can be explained on the basis of available commentaries written by various authorities of the subject. Some of their statements with their respective explanation are being quoted hereunder:
To be initiated means to dedicate one’s all the God through the acharya of Pushti marg (Path of Grace)
(Owing to immensity. He is (Brahma)or (Purusottam). When the body and soul are dedicated to him (Brahaman), it is termed as (Brahma Sambandh –Divine Initiation).
To dispose oneself to Brahman (Shree Purusottam) that is. To embody everything with ownership through total surrender.
To associated oneself with Brahma, viz. to dedicate one’s all possessions – Progeny, home, spouse, concioussoul, senses and physique including one’s own self as wll as id expressed by the sacred (a sacred formula in prose) and ( a five lettered holy formula).
The creature hears the holy mane (of God) by first wielding a (a thread with basil bead) from the Guru (Spiritual guide) belonging to (path of grace) uttering. (eight lettered sacred formula) and thus seeks refuge in him. Thereafter by the pushti margiy acharyas (Spiritual guide) behest he (the creature) observes one-day fast and receives this (Divine Initiation) the next day be offering the sacred (Basil-leaves) at the lotus-feet of shri THAKURJI(God) by following the recital of the holy formula in prose)with the acharya (spiritual preceptor). This id self submission. Under (the path of worship) a number of ways like have been suggested but under (the path of grace) only (Divine Initiation) disencumbers one from all the defects because the association with an altogether flawless object leads to absolution (Freedom from all flaws). None other than is impeccable. Hence (Shreemad Vallabhacharya) avers:
The defects which are probable to exist without one’s association with under (The path of Worship), these defects are hard to imagine under (Path of Pietism).
SAHAJA DESHAKALOTHA LOKVEDA NIRUPITAH
SANYOGAJA SPARSHAJASHCHA NA MANTAVYA KATHANCHAN.
There are five types of defects: (inherent defects), (spatial defects), (Temporal defects), (Contagious defects), and (Tactile defects). Thus some commentators have taken into account (Spatial) and (Temporal) as Two separate defects and further commented that (The populace and the Vedas) envisages these aforementioned five defects; whereas some other annotators reckon (Spatial- Temporal defects) as one and appended (as mentioned by populace and vedas) to them as another distinct category of defects. In this way while explaining the purport of the (Sanskrit couplet) they recognize these five defects; (inherent or innate defects). (Spatial Temporal defects. (Mundance Vedic defects), (Contagious defects) and (Tactile defects). According to the first reckoning a few following examples corroborate those five defects.
All these imperfections (Defects) taken together are rendered non-functional like the burnt-up fold of a cloth. It should not be assumed that these flaws will stand in the way of (the service of God),because god is(Perfect)and he is refuge flaws appertaining to physique, senses and conscience and their respective rellgions(duties) become secure against desecration after (ivine initiation). (The path of pietism) considers (the supreme Brahma) as adorable and not his part or (najesty) that (supreme brahna)is free from all flaws, impeccable and all-accomplished. Hence his initiation leads to absolution, isdoubtless.
ANYATHA SARVA DOSHANAM NA NIRITTIH KATHANCHAN,
ASAMARPIT VASTUNAM TASMAD VARJANAMA CHARET.(4)
Otherwise all the flaws cannot be washed away without the (Divine INTIATION)-without surrending one’s all-the conscience,the corporality,the soul and the senses,etc.to God. Hence the object which which has nit been proffered to God should not be utilized; rather such an object must be abandoned.
In (Path of grace)(Divine initiation) leads to the riddance of all the the defects.other ways are altogether ineffectual. Under (the path of grace) the use of an object not proffered to God, is forbidden. Hence we should forsake (give up) the use of an object not offered to Lord.(God)
NIVEDIBHAIH SAMARPYEV SARVAM KURYADITI STHITIH,
NA MANTAM DEVADEVASYA SAMIBHUKTAM SAMARPANAM. (5)
The individual soul who has been divinely intiated into the (The Path of Grace) by the Acharya (the spiritual guide) must perform all actions dedicating them to God. Such is the propriety of this (path) the offring of semi-utlized articles to shree Krishna, the god of gods, is strictly forbidden. The (Divine initiation) makes oneself and consequently renders them as flawless. Thereafter their specific dedication is imperative for divine use. That having been done, one should conduct himself like the blessed one.
The prerequisite of the (the pat of pure grase) is that the Lord is the master of all the objects and they should be first dedicated to him before the Vedic and mundane use. The left- overs are strictly forbidden for divine use. One should utilize the things only after dedicating them to God reflecting that after all every thing belongs to Him.
TASMADADU SARVAKARYE SARVAVASTUSAMARPANAM,
DATTAPHAR VACHANAM TATHA CHA SAKALAM HAREH.(6)
NA GRAHYAMITI VAKYAMHI BHINNAMAGRA PARAMA MATAM.
All the functions should be performed by offering the already oblate object to Lord. Such is the propriety of the (PATH OF PIETY). Hence all the belongings should first be offered to God before the commencement of them. One must utilize things under the thought that all of them including one’s spouse, son and wealth, etc. belong to God and God alone. Under the(the path of action),etc.there is no provision for(oblation) or (dedication). They have only one only one provision and it is that of (donation). Hence the things once offered to God must not be utilized by oneself. Such a word relates to that path (The Path of Action) etc. only (The Path of Piety) does not foster such a feeling. The (the word) that the objects once offered to Lord are forbidden to be utilized again, is the conviction of the path other than (Path of Piety). In (The Path of Piety) only (Super self) is adorable and the individual soul is the devotee. It is the bounden duty of the devotee that he should commence all his acts with objects offered to God. In paths other than the (Path of Piety) only (Super self) is adorable and the individual soul is the devotee. It is the bounden duty of the devotee that he should commence all his acts with objects offered to God. In paths other then the (The Path of Piety) oblation, etc. have been termed as (dedication), but like (The Path of Piety) offerings made to God have not been recognizes as consumable. In other Paths it is (donation) and donation means the loss of ownership of the donor and the recognition of the right ownership of the (Donee), that is, GOD. Just as a cow given away in charity to a (BRAHMAN), becomes unusable for the donor. In the paths apart from (The Path of Piety) this alone is the (oblation) of its own type. (The Path of Piety) does not recognize it at all.
SEVAKANAM YATHA LOKE VYAVHARAH PRASIDHAYA (7)
TATHAKARYAM SAMARPYAIVA SARVESHAM BRAHMATA TATAH.
Just as the sincere conduct of servants (towards thair masters) is well-known in the material world, similarly all the actions should be performed dedicating them to God. Such a way represents the immenance of God. in this world also, the servant performs all the tasks according as the master commands. The body and the soul, etc., when surrendered to lord, become his. Hence all the acts should be performed by dedicating them to God. in doing so every thing becomes impeccable and godly. The Holy Scripture, Shreemad Bhagwadgita (THE SONG DIVINE) also enshrines these two attributes-the impeccability and the immenance-of Brahma (God). Thus both of these two attributes assign divinity to all.
GANGATVAM SARVA DOSHANAM GUNA DOSHADI VARNANA (8)
GANGATVEN NIRUPYA SYAT TADVADTRAPI CHAIVA HI (9)
When the water of a drain, etc., flows into the holy Ganges, all its existent baseness assumes the attributes of holi Ganga heself. The merits and demerits of the drainwater are then described with reference to those of the Ganges. Here Itself all assume the (DIVINITY) on being initiated. One has to wash himself (bathe) when one comes in contact with drain effluence, but the same water, when mingles with the holy Ganges, liberates one from all the sins on its being sipped a little of its visible impurity notwithstanding; because of its union with the Ganges, liberates one from all the sins on its being sipped a little of its visible impurity notwithstanding; because of its union with the Ganges. Thereafter appraisal of merits and demerits belongs to the water of the Ganges and the drain water is not taken into consideration. Similar is the case with the pure water. Likewise, the noble and evil tendencies of the initiated assume divinity; his temperamental baseness automatically vanishes.