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God has used the word ‘daar’ in the given shloka therefore it is Praman (epistemology).

 Q.  Ok, but the sentence which you considered as Praman in that it is written to leave Daar (wife). Hence to explain this question is not proper.

A.  If u see the 9^th canto of king Amrish, in that we will come to know different types of devotees discussed there. 9^th canto is ‘Ishanukatha’. During that period king Amrish used to rule the world and just for the sake of his country he was not able to renunciate. But in him the sacrifice of his wife is shown. Though he was a king but used to serve the lord as a servant. This shows that he had knowledge of devotional duty (bhagwat dharma). King Amrish had a firm faith that god takes care of his devotees. Then why he will not dedicate his wife? He will definitely do.

Q. Ok you accept that King Amrish was a devotee and was aware of the devotional duty. Thus he used devotion as a means regularly. In the Mahadvimrugya bhakti (topmost type of devotion) it is said that (11/11/48 – 11/12/8) through devotion one can get the divine form as a fruit. Therefore, do you accept king Amrish was also belonging to same category i.e. topmost type of devotion?

A. No, coz 1^st of all king Amrish was a Maryada pusti devotee. He does not have place only in pusti or pustimaryada. From 9^th canto as he was not having a right for topmost devotion, so in his story might be the word of Brahma sambandha Samarpan is not described. But he does not get any sin as the whole canto is based on maryada bhakti.

2^nd, thing what you are describing about the place of satsang i.e. the fruits received from devotion is said here. But in the same place further ‘keval hi bhaven’ sentence is included. This sentence has a deep meaning rather then other sentences.

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In this sentence where only on the basis of utkat bhavna (the most loving person without which you cannot stay or constantly thinking of beloved person) Vrajswamniji’s, cow, animals-birds, and snake etc without any knowledge has also received the god. Also looking at this sentence we will find that while describing about the Vrajswamniji’s etc, King Amrish devotee from 9^th canto who is the main personality is not described here coz if he was a Pushtibhakta then here his name would have been described.

3^rd, in this main sentence for describing the fruit ‘EYU’ is used. God say that ’eyu’ means, those soul who gets me and in other sentences as a fruit he came closer i.e. to say to get the god or to come closer to the god makes a vast difference.

 4^th, before the birth of lord Krishna path of devotion was not there. Therefore, whatever is said in Samarpan is not translation of any other place (acharya), but as per the kalpasutra of karma, similarly dedication system was decided. As karma means any Vidhi (Do’s as per Veda) for which kalpasutra are the basis. Similarly Samarpan gadh is decider of aatmanivedan. So not to have any question related to anyone.

Q. Ok, one thing you have to consider that more than your Samarpan gadh (As said in bhagwat Samarpan stada chatushtaya) sentences of places and its description is given, i.e. all details of places is there, if so it was like that then in Samarpan gadh only the interested men’s were been given. Therefore from your Samarpan gadh only men’s have a right for it and not ladies?

A. your question is not right just try to understand what he says to do.

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According to all the places described in the scripture those who are indriyavan is eligible for that is said. What about the ladies there, but those who are indriyavan and have all the balance of 9 fold devotion then can get right of topmost devotion and through aatmanivedan her right exists.

2^nd thing, in 7^th canto Bhakta Prahlad and other kid’s conversation is described in which Prahlad says (7/7/16)

Shri Narada explains Kayadhuni the meaning of 9 fold devotion. From this you can know that she was a female but she is related to Daityas and still the intellectual like Narada gave the Upadesh. Shri Narada knew that Kayadhuni was eligible so explained her.

3^rd Shri Bhagwan and Shri Uddhav’s conversation, at the end god orders (11/29/39)

From this stanza Sudra and females having devotion as previously said topmost devotion can deserve it as a right.

(11/12/4)On the basis of place, from doing satsang whatever the fruit is received females are also part of getting those fruits.

Q. That is true from this females are capable of getting aatmanivedan, but in your Samarpan gadh only the female who are detached or young girls at the time of Nivedan husband is not there, so female - vitragi - young girls will be included in the Samarpan gadh and they will have to ‘Adhyahar’ for husband If not done this way then they will not be dedicated and will get sin. Therefore this female - vitragi - young girl is not included in Samarpan gadh mantra.

A. In Mimansa shastra on the basis of Shrushti Nyaya – Bhumi Nibandhan, the pada Daar  the meaning is Pati (husband) is of no special importance and by the pada Sut, gives mother-father also wife,  so by the word daar, it clearly indicates that if husband has done Nivedan then this implies to his family full with father-mother, children’s, wife, Mother and Father are dedicated and through this nothing is left as undedicated. 5 types of sins are not applicable therefore no need to include in the Samarpan gadh mantra.

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Come on, for this question let us understand the Mimansa Shasta’s - Shrushti Nyaya.

 Q. Ok, but in Vyakran (Grammar) shastra if we see clearly instead of ‘dehaindriyahaprana - aatmasamarpyaimi’ it is said ‘dehaindriyahaprana – paranyatmana saha samarpyami’. What is the aim to say this/ is there any Praman (epistemology) present in it?

A. Yes, sentence have 2 main parts ‘Udesha’ and ‘Viday’. For e.g. Black Horse. Here Black is Udesha and Horse is Vidhan. Similarly in Samarpan gadh aatma is Udesha and deh, indriya, pran etc is Vidhan. In Samarpan Gadh, Aatmanivedan is related to all i.e. mother, father, husband, son etc (sahakar/saath). Therefore by saying body soul is been described in many ways.

Body etc is always in relating to the ‘I’ness. There duty, ‘I’ness and ‘My’ness is always related to the topic of adhyas and wife etc is related to ‘My’ness.

Aatmana Saha , here the by the word Saha, just in the laukik, if someone invites a father for a function then along with father, the son will go, so here the prime importance is given to Father, and not the son. Similarly it is been described in the Samarpan Gadhya the Aatmanivedan. This we can understand very clearly from Shrimad Bhagwat's 11th skandha's 19th Adhyaya from the Mahadvimrugya Bhakti.

Unnati Kadakia