are man avsar bityo jat

GOD'S EXISTENCE.......INFERENCE....

Now, let us look at another form of evidence called inference. Maharaji Kripalu says that even though God is not a subject of inference, nevertheless, this process can be used to some extent to establish His existence.
1. By seeing orderly arrangements in the universe we can infer that this is possible only under the supreme governance of an omniscient all-powerful God, because man is incapable of even comprehending the mechanism of the universe.
2.Creation of the sun, moon and other planets is beyond the capability of the most intelligent scientists. What to speak of creation, even the complete knowledge of the outer layer of these planets is not yet achieved.
3.The sun, moon etc., their movements and existence are governed by definite laws, whose controller must definitely be all-powerful God.
4.The maintenance and sustenance of the planets and galaxies etc. refers to a super diligent overseer who could only be God.
5.Creating the rules, and then using and enforcing them in the universe must be the work of all-knowing God.

Execution of a work is only possible when all of its necessities including the required substance are present: viz, doer of the work, knowledge of the work, desire to do the work, decision, performance and execution. The creation of such an incredible universe would also require all of them, and this could only be possible through an all-knowing, omnipresent and all powerful Gracious God. If someone says that he believes all of these powers to be present in ‘nature,’ he is then using the word ‘nature’ as a synonym for ‘God.’ Then we have no objection. We can add a new word ‘Nature’ as a name of God because God is described as having infinite names and forms. “Krishnaya namaha. Vasudev namah.” However, if nature is accepted as inert, then it would not be able to create the universe, and we will have to accept the existence of God for the purpose of creation.

In India, two schools of philosophy, Nyay and Vaisheshik, have used this method of inference to establish that there must be an all-powerful, all-competent God to create this universe. In the world there are works of man and those of God. The works of man are to be seen daily, but those that are beyond the capability of man: the rivers, mountains, sun, moon etc., are the work of God. “Na pranibudhi…”

The process of inference can be understood by this reasoning, “Parvato vahniman…” If you see smoke coming from a particular mountain, you can infer that there must be a fire, because, as a rule, wherever there is smoke, there must be fire.

Our experience tells us that for any work to be completed several conditions need to be fulfilled. In the creation of a clay pot, if it was asked how was it made, the normal reply would be, “It was made of clay.” But, did the clay become a pot by itself? No, a more specific reply will have to be given that the clay, the potter’s wheel along with the potter are required to create a pot. But, even the potter must have the appropriate skill or else the pot will not be made. Therefore, the ability to make the pot is also required. But, even if there is ability, but no desire to make the pot, and therefore no decision and no effort, no pot will be made. Thus, to make a pot one needs clay, a potter, knowledge of pot making, the desire to make a pot, the resolution to make the pot, the required effort and its completion. All the six are required just to make one small pot.

Now, just think, that if there are these six requirements to make a pot, then how can these requirements be ignored in the creation of the limitless and extraordinary universe? If someone were to claim that a map of the world was made without an artist, the speaker would be considered insane by an intelligent person. Then, how could the universe come into being by itself? The scriptures therefore use the process of inference to establish the existence of God as the creator of this universe.

All the scriptures say that God is omnipresent in the world, but the senses cannot perceive Him because they are mayic. The Saints like Tulsidas, Surdas, Meerabai, etc. had obtained the Divine vision, hence they were experiencing the Blissful form of God everywhere. However, when they revealed their true Divine experiences to us, we did not believe them.

God is the possessor of many kinds of opposite attributes. Therefore it becomes difficult for a material mind to comprehend Him. However, He can be attained by the one on whom He bestows His Grace. By His Grace the material senses, mind and intellect become Divine and then they can perceive His Divine personality

God Bliss..........

God is Bliss and every soul is (unknowingly) aspiring for the same Bliss. Maharaji Kripalu says that every living being in the world is a theist. Even if one tries for countless ages, he cannot become an atheist. The reason is that even the atheist is looking for perfect happiness or bliss. This Bliss is synonymous with God. So, aspiring for perfect happiness automatically proves that he is aspiring for God. Besides, even the atheist loves the Divine qualities like truthfulness, nonviolence, kindness, etc., (explained earlier). This again proves his love for God. According to Sage Valmiki, “Loke nahi…”

“There is not a single soul in the universe that is not a devotee of Lord Ram.” It is a different matter that we may not know the path to attain Him, and thus, we may be endeavoring in the wrong direction. Yet, the fact remains that subconsciously we do believe in God.

If someone says that he has resolved to oppose God, then he is proved to be a believer in the existence of God. In our history Hiranyakashipu vehemently opposed God. Opposition is always for any existing power. If God does not exist, how could they oppose Him? It is also a historical fact that those demons, who opposed God, finally attained Him. The reason was that they had fixed their minds on God with feelings of great enmity. The Bhagwatam says that total absorption of the mind in God with any kind of emotion, favorable or unfavorable, leads to God realization.

It tells that if one unites his mind with God through any kind of emotion like lust, anger, fear, affection or friendship, the result will be God realization. Thus, the vehement opposer of God necessarily believes in the existence of God.

Someone might say that he accepts the existence of God, but ask what is the necessity of worshipping Him. Just as we have the president of a country, God would be the president of the whole creation. We don’t worship our president.

Such people should know that our relationship with the president of the country is very formal, while our relationship with God is unique, loving and eternal. Further, we are naturally attached to our self interest. Whatever fulfills our self interest, we naturally fall in love with that. This is our experience. We desire for unlimited and everlasting happiness. Such happiness could only be attained through God.

Thus, our most intimate relationship is with God. If somehow, it was possible to attain our goal of everlasting happiness from the material objects, then our relationship with God would have been similar to the president of the country, but it is not so. It is thus proved that only upon God realization we could become perfectly happy forever.

Now, we will discuss about the path of God realization in the following chapters. It is the easiest thing, I can assure you. In fact, no arduous spiritual discipline is needed to realize Him. You may ask that if no arduous spiritual discipline is required, then why have we not attained the Divine Bliss up till now? Yes, the question is correct. This is exactly what we need to understand. Have patience and everything will become clear. First we must understand the nature of God. The Upnishad says, “Iha chedashak…”

“Having attained a human birth if you do not realize God, it would be the gravest mistake and you will have to go into the cycle of taking births in the 8,400,000 species of life.”

Thus, realize the importance of human life and understand the true path to God, so that you may attain your desired goal of experiencing the supreme Divine Bliss.

(Prem Ras Madira) bhajan

वृषभानु लली गुन गाइये ।
... उनकेइ चरण कमल कहँ ध्यावत आठों याम गमाइये ।
उनकेइ नाम लेत निशिवासर अँसुवन धार बहाइये ।
उनकेइ नित्यधाम बरसाने पुनि पुनि आइय जाइय ।
उनकेइ परम पवित्र चरित कहँ सुनिये और सुनाइये ।
उनकेइ जो कृपालु जन उन ते प्रेम सुधा रस पाइये

Chant the glories of darling daughter of Shree Brishvanuji
Spend twenty four hours, contemplating on Her Lotus Feet
Shed tears day and night, chanting Her name
Keep on visiting Her eternal abode, Barsana Dham
Listen and relate Her all pious dispositions
Endow yourself with sweet nectar of love propagated by Her gracious saints, says Shree Kripaluji Maharaj

prayer

हे परम प्रियतम पूर्णतम पुरुषोत्तम श्री कृष्ण ! तुमसे विमुख होने के कारण अनादिकाल से हमने अनंतानंत दुःख पा...ए एवं पा रहे हैं ।

पाप करते करते अंतःकरण इतना मलिन हो चुका है
कि रसिकों द्वारा यह जानने पर भी कि तुम अपनी भुजाओं को पसारे
अपनी वात्सल्यमयी दृष्टि से हमारी प्रतीक्षा कर रहे हो , तुम्हारी शरण में नहीं आ पाता ।
.
हे अशरण शरण ! तुम्हारी कृपा के बिना तुम्हे कोई जान भी तो नहीं सकता ।

ऐसी स्थिति में , हे अकारण करुण ! पतित पावन श्री कृष्ण ! तुम अपनी अहैतुकी कृपा से ही हमको अपना लो ।

हे करुणा सागर ! हम भुक्ति मुक्ति आदि कुछ नहीं मांगते , हमें तो केवल तुम्हारे निष्काम प्रेम की ही एक मात्र चाह है ।

हे नाथ ! अपने विरद की ओर देखकर इस अधम को निराश न करो ।

हे जीवन धन ! अब बहुत हो चुका । अब तो तुम्हारे प्रेम के बिना यह जीवन मृत्यु से भी अधिक भयानक है ।
अतएव ...प्रेमभिक्षां देहि , प्रेमभिक्षां देहि , प्रेमभिक्षां देहि।

Spiritual Quotes

• God and Bliss are both synonymous terms. Every individual of the word desires bliss alone hence he is a servant of bliss. Thus unknowingly he is a servant of Lord Krishna.

• Devotion (Bhakti Yoga) is the only means to attain LORD KRISHNA (Bliss). This devotion is popularly known as Navadha Bhakti (Nine fold devotion).

• Purification of the mind is possible only through devotional discipline whereafter one attains perfect devotion, and realises Lord Krishna.

• It is impossible to acquire godly qualities of truth, non violence etc, without purification of the mind.

• All spiritual discipline is related to the mind alone. Devotion performed only with sense organs is not spiritual discipline.

• Love and hate in the material world have the same result. Detachment implies a state of indifference.

• Perfection implies seeing Lord Krishna in all beings both movable and immovable.

• Human birth is valuable but at the same time momentary. Hence even a moment’s delay in spiritual discipline can bring about a great loss.

• Perceiving faults in others is the surest proof of one’s own faults.

• Spiritual discipline is only possible under the guidance of a true saint.

Recognized as Jagadguru

At the age of 33, Jagadguru Shri Kripalu Ji Maharaj entered another phase of his life, by revealing another facet of his personality to the world at large.

Between 1955-1956, he organized several enormous spiritual conventions at Chitrakoot, Pratapgarh and Kanpur in India, attended by hundreds of thousands. He invited many of the greatest scholars and saints of that time to come and address the public. In his turn, Shri Maharaj Ji also spoke.

It was at these conventions that his spiritual genius became evident. The unique charm of his voice, words and personality left the scholars, and the people gathered, spellbound.

In January, 1957, Jagadguru Shri Kripalu Ji Maharaj received an invitation from Kashi Vidvat Parishad, an organisation comprised of more than 500 of India's foremost scriptural scholars based in Banaras. They had heard of Shri Maharaj Ji's unique brilliance and Divine knowledge and wanted to see for themselves who this personality was.

At their request, Shri Maharaj Ji lectured before them on scriptural philosophy for a period of seven days. In these extraordinary presentations, Shri Maharaj Ji astonished those present by speaking in the ancient language of Vedic Sanskrit.

But more significantly, in these presentations he reconciled the heretofore contradictory philosophies of the previous Jagadgurus, namely Shankaracharya, Ramanujacharya, Nimbarkacharya, and Madhavacharya, as well as the six great Vedic philosophical systems of India: Poorva Mimansa, Nyay, Vaishesik, Sankhya, Yoga, and Brahma Sutra.

A scholar spends his entire life becoming reasonably knowledgeable in just one of these topics; that Shri Maharaj Ji, who was only 34 years old at that time, was knowledgeable in all of them, and was also able to reveal their previously unknown interrelationships, was beyond their comprehension.

Deeply impressed by Shri Maharaj Ji's depth of understanding, these scholars held a meeting among themselves to discuss the phenomenon they had just experienced. Each felt that Shri Maharaj Ji could only be the greatest of Divine personalities.

They conferred many titles on Maharaj Ji at this time. In recognition of the obvious Divinity of his being, they bestowed on him the title of Bhakti Yog Rasavatar, the supreme descension of Divine love.

In full agreement with one another, all 500 scholars offered him not the title of Jagadguru, but Jagadguru Uttam - the greatest of all Jagadgurus or you can say the Jagadguru of Jagadgurus.

They also gave him the title of Nikhil-darshan Samanvayacharya the reconciler of the entire body of Vedic philosophy. Of all the titles they offered, the last two mentioned had never been given to anyone prior to Shri Maharaj Ji in the whole of Indian history.