SREEPADA SREEVALLABHA CHARITAMRUTAM For the progress of a man, he should mainly possess devotion and along with it strong faith. Shraddha(devotion) means concurrence with complete belief. Viswas(faith) has to be gained from experience. For anything, love must live depending upon faith. We must have constant faith that succour will unfailingly comes in times of need. When a feeling of security along with faith exists in us, it becomes self-confidence. Knowledge without strength leads to inaction. Strength without knowledge becomes blind and leads to destruction. So we must be released from the bonds of nature through knowledge. Then we must attain perfection by the grace of shakti(strength). Shakti must have the permission from jnaana(knowledge or wisdom).In the path of saankhya, chaithanya(consciousness) is called as a purusha(male) and prakruti(nature i.e., that which conducts action) is called as a female. In lower level there is conflict between these two. Consciousness will not perform action.Prakruti has no jnaana. Creation occurs only when these two combine. Both of them have a handicap. If you look at consciousness, it is lame. If you look at nature it is blind. To demonstrate that in this world blindness and lameness exist in that position a blind brother and a lame brother were born in the family in which Sri Sreepada was born. These births represent the fact that consciousness was lame and nature was blind. At the higher level chaitanya and prakruti are called as Eswara and Eswari. Then there would be no conflict between the two. When He thought that proper yoga time had come Sri Sreepada completely removed the lameness and blindness of His brothers. He had done this only as an indication about the gigantic programme to be undertaken for eradication of this kind of lameness and blindness. When in a transcendental state these chaitanya and prakruti are called Brahmam and maaya.The inner meaning of His leaving the house in His 16thyear renouncing the family and wandering as an ascetic was, to declare Himself as Brahmam and in the same way also as maaya. That shakti which brings limitation to the brahmam –who is unlimited and who has infinite attributes –is maaya. His birth in Pithikapuram was merely to suggest that –in spite of His being a boundless brahma swaroopa, He conducted Himself in the limitations subjected to the control of maaya shakti. It was clearly announced to be known that–after 16 years, He was not a prisoner of maaya . He was a boundless brahma swaroopa and He was pure tattwa, incarnated for the upliftment of the devotees. In the lower level prakruti appears very strong. To illustrate them as examples that nature was very strong in lower level–many controversies, discussions and difficulties brought about by nature in Pithikapuram; are to be found in the biography of Sri Sreepada. After that in the middle level punya and prakruti are equals. In this state there were some non-believers and troublesome people. In the same way there were some people who had various experiences and had faith and recognized Him as an incarnation. The stage was an elevated stage when He left Sri Pithikapur. In this stage maaya was intermingled. This was the state when He had to unequivocally declare that He was para brahma swaroopa, and to display sportive plays of divine incarnation on an extensive scale. As the atmosphere in Pithikapura was not suited for that He left Pithikapuram. When His glory spreads all over the globe; at sometime in the ensuing centuries, wisdom dawns to the residents of Pithikapura also, according to His will. In His expanded state, His divine power of chaitanya removes the crippleness of human consciousness and the blindness of nature.
Posted on: Wed, 31 Dec 2014 15:53:12 +0000
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