:: Need of Krishna Seva ::

Why should we worship to Shri Krishna, and not to any other God?

Shri Krishna means ParBrahman, Supreme God. Krush means omnipotent, perfect bliss. There is no other god or deity or goddess who is as competent and blissful as he. He is supreme. It is his inherent nature to pour down divine grace. He can be won only by affection. There is no other supreme essence greater than him. If we want to accept surrendership and dedication, we should accept surrendership and dedication to supreme spirit only.

• Pushti Marg is Bhakti Marg :
  
  Pushti Marg indicates to the path of attachment of Jivatma for Paramatma. This jivatma has separated from paramatma for years one has forgotten to count.  As a consequence he has become a prey to the agony of having to take birth and then death for innumerable times.  In this process of birth and deaths he has completely lost track of his paramatma.  He has come to believe that he is an independent figure.  Slowly he has forgotton that he has some sweet loving relation with HIM.  Got himself caught in a wrong direction and went on adding greatness to his own self.

• Search of Ananda : Life's Aim :
  
  When this jivatma is separated from paramatma he has found an important part called "Ananda" remaining dormant.  This aunsa of paramatma disappeared completely from the surface. It is observed that when a person is lacking  in something he will make a tremendous effort to find that.  Since Ananda disappeared, man began to make effort to find it in all his pursuits.  We eat for joy.  We drink for joy.  We purchase good clothes and jewellery to find some kind of delight in possessing them.  In every action there is an indirect quest for joy.  It is obvious that we do not do any work with an intention of bringing sorrow on ourselves.  Our actions are directed in search of joy and happiness.  But in reality we do not find happiness in the form we search for it.
  
  May be the joy you get or the moments of happiness you feel do not last for long.  You may pass through a wave of it.  You may have a fleeting glimpse of it.  We may even dance in those moments of ecstacy (joy).  But is this the true anands.  Because true ananda when once achieved can never be lost.  It is permanent.
  
  We eat a sweet dish.  We feel we have enjoyed it greatly.  But the moment you begin to feel uneasiness in stomach you will begin to be sorrowful.  At the time you get a son you will feel the joy passing through you.  But if the son grows a thorn in the side then all the joy begins to evaporate.  Sri Mahaprabhuji has coined a word for these kinds of enjoyments : viz., visayananda.  It means joy or happiness sensed through the indriyas (sense organs).  Where the pleasures are meant to satiate the senses (visaya sukha) and the ananda gained through senses is called "Visayananda".  It is a kind of thirst which cannot be satisfied.  The more you go for it the more it will demand it.
  
  Hence Sri Mahaprabhuji tells us : "There is no true enjoyment in the world.  Hence sensible people should not follow Visayananda.  It is like a golden stag".  It never existed.  If you run after it you will never reach paramatma.  The end is only sorrow.
  
  In this connection Sri Mahaprabhuji wants to tell what true ananda is.  The true ananda can be found only in Parabrahma.  i.e., in our Lord.  This ananda is permanent.  It is full.  It never ends or spends itself.  You take as much ananda you want out of it.  But it never decreases.  Hence Sri Mahaprabhuji expalins : Man pursues ananda.  But instead of running after worldly visayananda, he should run after our prabhu's "Swarupananda".  Then only he can find true and complete ananda.
  
  Bhakti Marg is the only means through which a person can attain true and compelte ananda of Sri Prabhu.  It is also known as sneha marg.  Even in worldly practice we do not hesitate to offer everything we have to the person for whom we have great love.  in a similar way when a jivatma surrenders everything in true love for Prabhu, the latter also will shower HIS compassion by granting the complete ananda to HIS devotees with great generosity.

We find an answer to this question in the work "Krishna Ashraya" of Sri Mahaprabhuji.

The chief aim in a man's life is turned towards obtaining such bliss (ananda) which will neither shortened nor will grow at any timer we have seen that the ananda we get in materialistic way, is not the real joy or happiness.  It is joust Visayananda vedas have written about true bliss in a very beautiful way.  We have to find out - sastras say - where true ananda is and in what quality.  A measurement of ananda is mentioned therein.

Let us assume there is only one emperor  on the whole world. Whose sovereignity is unlimited.  Let us take him as unit of ananda which he enjoys.  If you take hundred times of that ananda it will part only one unit of ananda it will celestial beauties called Apsaras.  100 units of Apsaras will form one unit of Gandharvas (Gandharvas are considered to be one step ahead in celestial being).  Thus, the vedas went on counting the measurement of ananda in the world and ultimately reached Akshara Brahma.  They said (vedas said) that if yoy count the ananda of Akshara brahma it is measurs the highest of all counts made that far.

But vedas have decided that what ever ananda can be measured in such a way has its own limitations.  Because they have found out that even this highest ananda has the tendancy to increase or decrease.  For some reason it does not maintain a steady measure of ananda.

They have discovered that the Purna Purushottama Paramatma, who resides in Akshara Brahma, whom we address as Bhagavan Sri Krishna, HIS ananda they could not measure by any standarad.  They found it beyond the ability of counting.  So it remained "aganita ananda" for vedas.  Ultimately vedas have to admit : "Is it like this ? No! No~ not like it" and in the end it came to be known as "Naeti! Naeti".

Hence Sastras have described it as Purna Ananda.  "Esa Vyasa" Upanishad has made a beautiful description about this phenomenon of our Prabhu.  The sages said with upanished : HE is complete.  As much as you try to draw ananda out of HIM, HE will always remain complete.  Even if you attept to draw the whole contents of ananda HE will still be soon containing full ananada.

So we observe HE is the only deity whose ananda is perpetually full.  And that deity is Purna purushottama Paramatma Bhagavan Sri Krishna.

Sri Mahaprabhuji has commanded :

Prakrutah Sakala Devah
            Gani Tanandakam bruhat 1
Purnananda Haristasmat
            Krishna eva gatir mama 2

All devas as under the influence of nature.  Even the ananda of Akshara Brahma countable only Sri Hari is Purnananda.  Hence Krishna alone is my salvation.

So since Sri Krishna alone is found to be having limitless ananda and is on top of the list, HE is treated as our ista (most cherished) parama (supreme) tatva (element).  The word  used very often in phylosophical parlance as tatva indicates towards a supreme power behind the whole universe.

Let us take an instance.  Here we have a begger.  He needs a rupee.  Where would he go to get it ? It is quite evident that this begger would goto a person who is capable of donating the maximum.

So when we are seeking for some ananda out status is not better than this begger.  So where would we go to obtain this ananda we are seeking.  When all celestials have limited ananda how can you expect to draw the most out of a limited substance ?

Hence Sri Mahaprabhuji has asked us : Sri Krishna is an ocean of compelete bliss.  Go and take HIS shelter.  HE will some day grant that Purna Ananda to you.  You will know then that the ananda you have received when once obtained will never ashrink.  It is something which you as a bhakta can draw in this very life and with this mortal body.  Then you will not require any Moksha (liberation of soul) to obtain that sublime, divine ananda.  You do not even require another birth.

Hence Pusti system has considered Sri Krishna as "Parama Tatva".

Why take shelter of Sri Krishna ?

It is good to understand another reason why we should accept Sri Krishna as the "Supreme Element" (param tatva).  In this world each person has to rely on some one or other to lead a life of independence.  In childhood infancy they need the support of tather and mother.  When grown and go to school and college you have to rely on your teachers for knowledge.  While working you need the support of your employer. In home your relatives and family members stand by you when you grow old and walk with a cane you need the full help of your children.  This more support one needs is expressed as "avalamban". We must try to understand the meaning of the word Avalambana in connection with our relegious life.

In these circumstance one will desire that it will be far better if you attempt to take the avalambana of a greatly capable person.  There is a provert.  It says : A capable enemy is far more preferable than a weak friend.  The reason given is : The more the supporter is competent the less will be the difficulties you will have to face.  But unfortunately in practical life one cannot keep contact with a truely competent person.  Suitable to his desire. 

Sometimes the children find even their parents are not quiet comptetent in their case.  Hence we have to get on with watever little support we can secure in life.  In seeking religions avalambana the intention behind should be : how much sukha and santi (happiness and peace) one can attain out of it of course behind this intention there is slight selfish motive also.

We know that we cannot find a fully competent person in the worldly matters who can provide us with happiness and peace by getting his shelter which is real and full.  In these circumstances we have to look out for some extra terrestrial sources for such avalambana.  For this many people seek the shelter of various celestial beings.  (devis and devas).  Then, why do the followers of Pusti system take the shelter (asraya) of Sri Krishna alone ?  Is there not any one else to give us support ?

Sri Mahaprabhuji has given a very beautiful answer for this question ?

It is good to understand another reason why we should accept Sri Krishna as the "Supreme Element" (param tatva).  In this world each person has to rely on some one or other to lead a life of independence.  In childhood infancy they need the support of tather and mother.  When grown and go to school and college you have to rely on your teachers for knowledge.  While working you need the support of your employer. In home your relatives and family members stand by you when you grow old and walk with a cane you need the full help of your children.  This more support one needs is expressed as "avalamban". We must try to understand the meaning of the word Avalambana in connection with our relegious life.

In these circumstance one will desire that it will be far better if you attempt to take the avalambana of a greatly capable person.  There is a provert.  It says : A capable enemy is far more preferable than a weak friend.  The reason given is : The more the supporter is competent the less will be the difficulties you will have to face.  But unfortunately in practical life one cannot keep contact with a truely competent person.  Suitable to his desire. 

Sometimes the children find even their parents are not quiet comptetent in their case.  Hence we have to get on with watever little support we can secure in life.  In seeking religions avalambana the intention behind should be : how much sukha and santi (happiness and peace) one can attain out of it of course behind this intention there is slight selfish motive also.

We know that we cannot find a fully competent person in the worldly matters who can provide us with happiness and peace by getting his shelter which is real and full.  In these circumstances we have to look out for some extra terrestrial sources for such avalambana.  For this many people seek the shelter of various celestial beings.  (devis and devas).  Then, why do the followers of Pusti system take the shelter (asraya) of Sri Krishna alone ?  Is there not any one else to give us support ?

Sri Mahaprabhuji has given a very beautiful answer for this question ?

Sri Mahaprabhuji expalins the meaning of the word Krishna.  He says : True ! it is the name of Paramatma.  Going back to Saraswata Kalpa (an age as old as more than five thousand years), in the house of Nanda Raiji, in Gokul, Purana Purushottama Paramatma has taken birth, as the son of Yasodaji.  At that time family priest of Vasudeva called Garaga Acharya had given the name of Krishna to the infant.  Ever since that child has become famous in the world as Krishna.

In worldly practice when people name their children it will not have any bearing with any capabilities they may or may not possess.  Nor does it indicate to his or her character.  Even if a person's name is given Hasamukh but he may not even smile for a moment.

But whatever names have come into existance for our Prabhu, all those names expressed HIS divine lilas and transcendental characteristics.  Even this simple two lettered word Krishna denoted the spiritual capabilities as well as divine affluence which one cannot imagine.  The word krishna is the combination of the letter "Krish" + "Na".  Krish means power.  Na means ananda (bliss) indicating that HE has unconceivable capacity which can be weilded over the three worlds (conceived by Sastras) with the addition of complete ananda only HE who has unlimited power can present full happiness and peasce to the person who takes HIS shelter.  If a person is weak himself what kind of protection will he be able to offer to the one that takes his shelter ?