The spiritual entity is always expressed indirectly and through many viewpoints.
Because it is difficult to draw a harmony between two viewpoints.
When a bird sings, how is its melody?
I have heard a story in my childhood.
A bird sings a sweet melody.
Two friends heard her sing.
“This bird says-
Play bat and ball.”
The other said-
“She says- Let’s go to the hall”.
They decided to consult a third person.
They asked a wrestler so he said-
“You all don’t know even this much, the bird says- Here I stand fat and tall”.
A vegetable vendor said-
“Buy fresh apples and gourd.”
A sadhu said,
“Everywhere I see only god.”
The song is one.
But there arise so many interpretations.
Hence, if you find my interpretation to be different from yours, then know for sure that my interpretation depicts my mood.
The scriptures and Acharyas describe Bhagavan’s planet in many different ways.
However, the divine abode surpasses all descriptions.
It is beyond the senses and reveals itself based on one’s inner constitution.
Adhibhautik, Adhidaivik and Adhyatmik principles
Our physical world is called Adhibhautik.
The Adhibhautik world is governed by the senses.
It is the visible world. Scientific equipment can only enhance the vitality of our senses.
This is the job of science.
Hence, Science discovers and deduces theories concerning this material world.
If we discount the treasure of our spiritual texts and Shrutis, all that remains is emptiness, the Buddha principle.
There is a principle that lies in between the Adhibhautik and Adhyatmik panorama.
It is the Adhidaivik principle.
This Adidaivik principle is the world of emotion.
This principle of emotions exists separately from the body and mind.
Our entire society runs on emotions.
Emotions can neither be tapped by mantras nor can be understood by logic.
The Adidaiva is the Bhagavat Tattva.
It runs on faith.
In the spiritual parlance, you can either accept-
“Everything is Brahman” (Sarva Khiladam Brahma) or..
“All is void” (Shunya Shunyam).
But in both cases you must accept the world to be a dream.
But for a deeper insight if you question whose dream, what dream, you shall not find your answers.
Failure of Material Science
Though Material science has progressed to the extent of dissecting an atom, it fails to explain how coincidences occur.
The entire world of parapsychology, Siddhis, and miracles lies unanswered by the subject.
The Hindu pantheon alone has explored the Adhidaivik panorama and has presented scientific answers to the curious mind.
Only Sanatana Dharma accepts Adhidaiva.
If one believes in Adhidaiva then the form aspect of Bhagavan shall automatically be established.
If Bhagavan is everything, he ought to be name and form.
He is the source of this colorful world.
Let material science discover the world; But emotion?
Emotion strings the world together.
By this outlook, emotions shall appear non-different from Bhagavan being his own potency.
Each one displays different moods.
Hence, there are infinite forms and abodes of Bhagavan.
Still, the Shastras and Acharyas highlight his principal forms and abodes.
Here, I have described Sri Krishna’s wonderful family along with his eternal abode, Goloka.
Only fortunate souls can understand the pastimes of Bhagavan and appreciate it.
Two types of Bhakti
Bhakti has two forms. Sadhanatmika and Sadhya. Sadhanatmika Bhakti is secondary while Sadhya Bhakti is primary.
Shravana, Kirtana, (includes chanting), Archana, Vandana, Pad sevana come under the Sadhanatmika category.
They are the means or Sadhan to attain devotion.
The moods of Dasya, Sakhya, Vatsalya, and Atmanivedan (Madhurya) is the goal or Sadhya Bhav.
Only through Sadhan, we shall obtain our eternal mood.
The mood which fails to offer Bhagavan cannot be called a Sadhya bhava.
Bhagavan is attainable by all moods and his Dhama accommodates all the bhavas.
Though Madhurya bhava is considered to be the topmost, it would be unjust to demean the other moods.
All moods are excellent in their own place and are eternally existing in the Dhama.
In Physical relationships, body is the means of exchanging love.
There is very less emotional transaction in such a relationship.
Hence, such relationships rarely last.
But Sachidananda Bhagavan is the very embodiment of emotions.
Any mood revolving around Bhagavan has extraordinary potency.
Are Dasya, Sakhya, and Vatsalya any different?
Vaishnavas and Jnana
One Acharya said long ago-
“Just on accepting Bhagavan he becomes yours.”
Accepting means forming a bond with Him.
But, people might consider relationships with Bhagavan to be imaginary.
But is this world imaginary or real?
Vaishnava Acharyas consider Jnana as the reason for moksha.
Here, Jnana means recognizing our original position in the Dhama.
The Dhama is eternal, our form is eternal- our relationship is eternal.
But how can we explain our present mood for Bhagavan.
You can cultivate love for the lord through 2 means. They are-
1) Mood cultivated by someone’s inspiration (As found nowadays, getting initiated into Manjari Bhava Sadhana.
The Guru provides a manual of a Sakhi, Manjari, or creeper’s name and conveys your mood.
One can also accept a mood with a purified intelligence.
2) A Bhava automatically strengthens and reveals within.
Thanks for reading!
Extract from the Book Golok Ek Parivar (Author- Sudarshan Singh Chakra)