Privacy Policy

Privacy Policy

Last Updated: 01/06/2025

This Privacy Policy explains how PushtimargSeva, operating under the brand name PushtimargSeva (“we”, “us”, “our”, or “the Site”), collects, uses, and discloses your personal information when you access or interact with our website https://pushtimargseva.blogspot.com (the “Site”), purchase products, or communicate with us through any of our services (collectively referred to as the “Services”).

For the purposes of this Privacy Policy, terms like “you” and “your” refer to any individual who visits our website, browses our products, makes a purchase, submits a form, or otherwise engages with PushtimargSeva’s Services.

Please read this Privacy Policy carefully. By using or accessing the Services, you acknowledge that you have read, understood, and agree to the collection, use, and disclosure of your personal information as described here. If you do not agree with this policy, we kindly request that you refrain from using our Services.

Changes to This Privacy Policy

We may update this Privacy Policy from time to time, including to reflect changes to our practices or for other operational, legal, or regulatory reasons. We will post the revised Privacy Policy on the Site, update the “Last updated” date and take any other steps required by applicable law.

How We Collect and Use Your Personal Information

To provide the Services, we collect and have collected over the past 12 months personal information about you from a variety of sources, as set out below. The information that we collect and use varies depending on how you interact with us.

In addition to the specific uses set out below, we may use information we collect about you to communicate with you, provide the Services, comply with any applicable legal obligations, enforce any applicable terms of service, and to protect or defend the Services, our rights, and the rights of our users or others.

What Personal Information We Collect

The types of personal information we obtain about you depend on how you interact with our Site and use our Services. When we use the term “personal information”, we are referring to information that identifies, relates to, describes, or can be associated with you. The following sections describe the categories and specific types of personal information we collect.

Information We Collect Directly from You

Information that you directly submit to us through our Services may include:

• Basic contact details including your name, address, phone number, email.
  
  
  
• Order information including your name, billing address, shipping address, payment confirmation, email address, phone number.
  
  
  
• Account information including your username, password, security questions.
  
  
  
• Shopping information including the items you view, put in your cart or add to your wishlist.
  
  
  
• Customer support information including the information you choose to include in communications with us, for example, when sending a message through the Services.
  
  
  

Some features of the Services may require you to directly provide us with certain information about yourself. You may elect not to provide this information, but doing so may prevent you from using or accessing these features.

Information We Collect through Cookies

We also automatically collect certain information about your interaction with the Services (“Usage Data”). To do this, we may use cookies, pixels, and similar technologies (“Cookies”). Usage Data may include information about how you access and use our Site and your account, including device information, browser information, information about your network connection, your IP address, and other information regarding your interaction with the Services.

Information We Obtain from Third Parties

Finally, we may obtain information about you from third parties, including from vendors and service providers who may collect information on our behalf, such as:

• Companies who support our Site and Services, such as WooCommerce and our technical partners.
  
  
  
• Our payment processors, such as Razorpay, who collect payment information (e.g., bank account, credit or debit card information, billing address) to process your payment in order to fulfill your orders and provide you with products or services you have requested, in order to perform our contract with you.
  
  
  
• When you visit our Site, open or click on emails we send you, or interact with our Services or advertisements, we, or third parties we work with, may automatically collect certain information using online tracking technologies such as pixels, web beacons, software developer kits, third-party libraries, and cookies.
  
  

Any information we obtain from third parties will be treated in accordance with this Privacy Policy. We are not responsible or liable for the accuracy of the information provided to us by third parties and are not responsible for any third party’s policies or practices. For more information, see the section below, Third Party Websites and Links.

How We Use Your Personal Information

Providing Products and Services.
We use your personal information to provide you with the Services in order to perform our contract with you, including to process your payments, fulfill your orders, to send notifications to you related to your account, purchases, returns, exchanges or other transactions, to create, maintain and otherwise manage your account, to arrange for shipping, facilitate any returns and exchanges, and to enable you to post reviews.

Marketing and Advertising.
We use your personal information for marketing and promotional purposes, such as to send marketing, advertising and promotional communications by email, text message or postal mail, and to show you advertisements for products or services. This may include using your personal information to better tailor the Services and advertising on our Site and other websites.

Security and Fraud Prevention.
We use your personal information to detect, investigate or take action regarding possible fraudulent, illegal or malicious activity. If you choose to use the Services and register an account, you are responsible for keeping your account credentials safe. We highly recommend that you do not share your username, password, or other access details with anyone else. If you believe your account has been compromised, please contact us immediately.

Communicating with you.
We use your personal information to provide you with customer support and improve our Services. This is in our legitimate interests in order to be responsive to you, to provide effective services to you, and to maintain our business relationship with you.

Cookies

Like many websites, we use Cookies on our Site. For specific information about the Cookies that we use related to powering our store with WooCommerce and supporting tools, please refer to the cookie policy or third-party documentation relevant to our store integrations (such as analytics, advertising, or payment gateways). We use Cookies to power and improve our Site and our Services (including to remember your actions and preferences), to run analytics, and better understand user interaction with the Services (in our legitimate interests to administer, improve and optimize the Services). We may also permit third parties and service providers to use Cookies on our Site to better tailor the services, products and advertising on our Site and other websites.

Most browsers automatically accept Cookies by default, but you can choose to set your browser to remove or reject Cookies through your browser controls. Please keep in mind that removing or blocking Cookies can negatively impact your user experience and may cause some of the Services, including certain features and general functionality, to work incorrectly or no longer be available. Additionally, blocking Cookies may not completely prevent how we share information with third parties such as our advertising partners.

How We Disclose Personal Information

In certain circumstances, we may disclose your personal information to third parties for legitimate purposes subject to this Privacy Policy. Such circumstances may include:

• With vendors or other third parties who perform services on our behalf (e.g., IT management, payment processing, data analytics, customer support, cloud storage, fulfillment and shipping).
  
  
  
• With business and marketing partners, including WooCommerce and our advertising service providers, to provide services and advertise to you. Our business and marketing partners will use your information in accordance with their own privacy notices.
  
  
  
• When you direct, request us or otherwise consent to our disclosure of certain information to third parties, such as to ship you products or through your use of social media widgets or login integrations, with your consent.
  
  
  
• With our affiliates or otherwise within our corporate group, in our legitimate interests to run a successful business.
  
  
  
• In connection with a business transaction such as a merger or bankruptcy, to comply with any applicable legal obligations (including to respond to subpoenas, search warrants and similar requests), to enforce any applicable terms of service, and to protect or defend the Services, our rights, and the rights of our users or others.
  
  
  

We have, in the past 12 months, disclosed the following categories of personal information and sensitive personal information (denoted by *) about users for the purposes set out above in “How We Collect and Use Your Personal Information” and “How We Disclose Personal Information”:

Category	Categories of Recipients
Identifiers such as basic contact details and certain order and account information	Vendors and third parties who perform services on our behalf (such as internet service providers, payment processors like Razorpay, fulfillment partners, customer support partners, and data analytics providers)
Commercial information such as order information, shopping information and customer support information	Vendors and third parties who perform services on our behalf
Internet or other similar network activity, such as Usage Data	Business and marketing partners, affiliates

Sensitive Personal Information

We do not use or disclose sensitive personal information for the purposes of inferring characteristics about you.

User Generated Content

The Services may enable you to post product reviews and other user-generated content. If you choose to submit user-generated content to any public area of the Services, this content will be public and accessible by anyone.

We do not control who will have access to the information that you choose to make available to others and cannot ensure that parties who have access to such information will respect your privacy or keep it secure. We are not responsible for the privacy or security of any information that you make publicly available, or for the accuracy, use, or misuse of any information that you disclose or receive from third parties.

Third Party Websites and Links

Our Site may provide links to websites or other online platforms operated by third parties. If you follow links to sites not affiliated or controlled by us, you should review their privacy and security policies and other terms and conditions. We do not guarantee and are not responsible for the privacy or security of such sites, including the accuracy, completeness, or reliability of information found on these sites.

Information you provide on public or semi-public venues, including information you share on third-party social networking platforms, may also be viewable by other users of the Services and/or users of those third-party platforms without limitation as to its use by us or by a third party. Our inclusion of such links does not, by itself, imply any endorsement of the content on such platforms or of their owners or operators, except as disclosed on the Services.

Children’s Data

The Services are not intended to be used by children, and we do not knowingly collect any personal information about children. If you are the parent or guardian of a child who has provided us with their personal information, you may contact us using the contact details set out below to request that it be deleted.

As of the Effective Date of this Privacy Policy, we do not have actual knowledge that we “share” or “sell” (as those terms are defined in applicable law) personal information of individuals under 16 years of age.

Security and Retention of Your Information

Please be aware that no security measures are perfect or impenetrable, and we cannot guarantee “perfect security.” In addition, any information you send to us may not be secure while in transit. We recommend that you do not use unsecure channels to communicate sensitive or confidential information to us.

How long we retain your personal information depends on different factors, such as whether we need the information to maintain your account, to provide the Services, to comply with legal obligations, resolve disputes, or enforce other applicable contracts and policies.

Your Rights and Choices

Depending on where you live, you may have some or all of the rights listed below in relation to your personal information. However, these rights are not absolute, may apply only in certain circumstances, and, in certain cases, we may decline your request as permitted by law.

• Right to Access / Know: You may have a right to request access to personal information that we hold about you, including details relating to the ways in which we use and share your information.
  
  
  
• Right to Delete: You may have a right to request that we delete personal information we maintain about you.
  
  
  
• Right to Correct: You may have a right to request that we correct inaccurate personal information we maintain about you.
  
  
  
• Right of Portability: You may have a right to receive a copy of the personal information we hold about you and to request that we transfer it to a third party, in certain circumstances and with certain exceptions.
  
  
  
• Restriction of Processing: You may have the right to ask us to stop or restrict our processing of personal information.
  
  
  
• Withdrawal of Consent: Where we rely on consent to process your personal information, you may have the right to withdraw this consent.
  
  
  
• Appeal: You may have a right to appeal our decision if we decline to process your request. You can do so by replying directly to our denial.
  
  

Managing Communication Preferences: We may send you promotional emails, and you may opt out of receiving these at any time by using the unsubscribe option displayed in our emails to you. If you opt out, we may still send you non-promotional emails, such as those about your account or orders that you have made.

You may exercise any of these rights where indicated on our Site or by contacting us using the contact details provided below.

We will not discriminate against you for exercising any of these rights. We may need to collect information from you to verify your identity, such as your email address or account information, before providing a substantive response to the request. In accordance with applicable laws, you may designate an authorized agent to make requests on your behalf to exercise your rights. Before accepting such a request from an agent, we will require that the agent provide proof you have authorized them to act on your behalf, and we may need you to verify your identity directly with us. We will respond to your request in a timely manner as required under applicable law.

Complaints

If you have complaints about how we process your personal information, please contact us using the contact details provided below. If you are not satisfied with our response to your complaint, depending on where you live, you may have the right to appeal our decision by contacting us again, or lodge your complaint with your local data protection authority.

International Users

Please note that we may transfer, store, and process your personal information outside the country you live in, including locations such as India and potentially the United States. Your personal information is also processed by staff, third-party service providers, and partners in these countries.

If we transfer your personal information out of Europe, we will rely on recognized transfer mechanisms like the European Commission’s Standard Contractual Clauses, or any equivalent contracts issued by the relevant competent authority of the UK, as applicable, unless the data transfer is to a country that has been determined to provide an adequate level of protection.

Contact

Should you have any questions about our privacy practices or this Privacy Policy, or if you would like to exercise any of the rights available to you, please reach out to us:

• Email: vallabhseva@gmail.com

 

Pavitra Ekadashi

|| Pushtimargiya Utsav Bhav Bhavna ||

Shraavan Shukla 11 - Pavitra Ekadashi (Prardurbhav of Pushti Sampraday) - Putrada Ekadashi

Importance of the day:

Today, Jagadguru Shreemad Vallabhacharya Mahaprabhu obtained Brahmasambandha Mantra from Bhagwan Shree Krishna. On obtaining this Diksha (Initiation) Mantra, apshri brought in order the system of initiation and the spiritual course for the disciples for Pushti Bhakti.

Lord Shree krishna saw that the life of beings whom he had created for performing his pushti bhakti was wasted away. So he ordained Shreemad Vallabhacharya Mahaprabhu (Shree Krishnasya, Vadananavtaar of Lord Shree krishna) to manifest the sampraday i.e. sect of his pushti bhakti and to uplift Pushti beings who were down away in the flow of the time. The Path of devotion and resort of Shree Krishna which Shree Vallabhacharya proclaimed is known as Pushti Bhakti Sampraday - the devotional path of 'Pushti' i.e. Lord's grace.

Shreemad Vallabhacharyaji, in one of apshri's granthas, named "Siddhant Rahasya", discloses this secret that how he got order to proclaim Pushti Sampraday by Shree Krishna. It was on this day in A.D.1492 at mid-night on the eleventh day of bright half of the month of Shravana that command of Lord came to him to give the initiation to people into the new way, Lord had revealed to him. During the course of his pilgrimage round india, he had come to realise something of the chaos that prevailed in the religious life of the country. Everywhere the people practised a type of religion, which had become altogether formal and lifeless. They followed more rituals and ceremonies which had lost their meaning and lost the sanctity with the consequence that there was no spiritual life amongst them worth the name. The situation is very well narrated by apshri in one of apshri's granthas i.e. 'Shree Krishnashraya'. Shree Vallabh felt this loss very much. What apshri saw in various places of pilgrimage he visited, had confirmed the above situation. Apshri came to realise that nothing less then a new revelation of Lord Shree Krishna could meet the situation. Seeing the plight of daivi jeevas in the bhutal and inability of daivi jeevas to reach to their primary goal to attain Lord Shree Krishna, Shree Vallabhcharya became worried. Since the primary goal of apshri's pragatya in butal was to guide Daivi Jeevas to attain their primary goal to attain Lord Shree krishna, apshri was worried about how will the daivi jeevas, who are filled with infinite doshas, can re-establish the relation with Lord Shree Krishna, who is completely void of doshas. This 'Viraha' of Vadanalavtar of Lord Shree Krishna i.e. Shree Vallabhacharyaji culminated in bhagwad pragatya in Shreemad Gokul near Govindghat. Lord Shree Krishna himself appreared before Shree Vallabhacharyaji in the swaroop of Shree Gokulchandramaji wearing White Paagh, Chandrika, Pichoda. Shreemad Vallabhacharyaji became so much excited and happy that apshri by having darshan of apshri entire shreeang, created a very famous ashtak in praise of Shree prabhu known as 'Madhurashtakam'. Shree Vallabh at that time, had a Pavitra made from cotton(Pavitra is a cotton mala made up of 360 cotton threads knotted together) already ready to offer to lord on dwadashi. But as Shree Prabhu appeared before apshri on Ekadashi, it was not proper to miss this opportunity and offer on dwadashi. Thus, Shree Vallabh immediately offered the Pavitra made from cotton and also offered the kesar mixed mishri to Lord. After that, Lord ordered apshri to re-establish the lost bhavna of 'Viraha' of daivi jeevas for him by initiating daivi jeevas with 84 lettered sanskrit mantra called as 'Brahmsambandha Mantra' and thus today is the prardhurbhavotsav of Pushti Sampraday. Pushtimarg is an eternal path of grace of Lord Shree krishna, which is eternal, but today Pushtimarg was also rendered as a Sampraday i.e. a sect by Lord himself and proclaimed by Shreemad Vallabhacharyaji.

Each year all the vaishnavs around the world adorn their Thakurjis with pavitra on this day. The reason behind the figure 360 is simple.Shrinathji has said that whoever adorns me with a pavitra on pavitra ekadashi gets the 'laabh' of doing the seva of 365 days of the year.Each thread in a pavitra
signifies one day's seva.So no matter if you are unable to do seva round the year. Experienced vaishnavas prepare pavitra at home.

In A.D.1492 on the next day (i.e. Pavitra Baaras) Shree Damodardas Harsaniji adorned his Guru Shree Vallabhacharyaji with a pavitra. Thus its a tradition that today all vaishnavs adorn their Guru with a pavitra before taking prasad.

श्री वल्लभाचार्य

श्री वल्लभाचार्य

श्री नाथ जी के आराध्य महाप्रभु वल्लभाचार्य का प्राकट्य सन् १४७८ में वैशाख कृष्ण एकादशी को हुआ।  कांकरवाड निवासी लक्ष्मण भट्ट की द्वितीय पत्नी इल्लभा ने आपको जन्म दिया।  काशी में जतनबर में आपने शुद्धाद्वेैत ब्रह्मवाद का प्रचार किया और वेद रुपी दधि से प्राप्त नवनीत रुप पुष्टि मार्ग का प्रवर्तन किया।  आपका विवाह काशी के श्री देवभ की पुत्री महालक्ष्मी से हुआ जिनसे उन्हें दो पुत्र गोपीनाथ और विट्ठलेश हुए।  आपने ८४ लाख योनी में भटकते जीवों के उद्धारार्थ ८४ वैष्णव ग्रन्थ, ८४ बैठके और ८४ शब्दों का ब्रह्म महामंत्र दिया।  काशी में अपने आराध्य को वर्तमान गोपाल मंदिर में स्थापित किया और सन् १५३० में संन्यास ले लिया।  हनुमान् घाट पर आषाढ़ शुक्ल द्वितीया को गंगा में जल समाधि ले ली।

आचार्यपाद श्री वल्लभाचार्य का जन्म चम्पारण्य में रायपुर मध्यप्रान्त में हुआ था।  वे उत्तारधि तैलंग ब्राह्मण थे।  इनके पिता लक्ष्मण भट्टजी की सातवीं पीढ़ी से ले कर सभी लोग सोमयज्ञ करते आये थे।  कहा जाता है कि जिसके वंश में सौ सोमयज्ञ कर लिए जाते हैं, उस कुल में महापुरुष का जन्म होता है।  इसी नियम के साक्ष्य के रुप में श्री लक्ष्मण भ के कुल में सौ सोमयज्ञ पूर्ण हो जाने से उस कुल में श्री वल्लाभाचार्य के रुप में भगवान् का प्रादुर्भाव हुआ।  कुछ लोग उन्हें अग्निदेव का अवतार मानते हैं।  सोमयज्ञ की पूर्कित्त के उपलक्ष्य में लक्ष्मण भ जी एक लाख ब्राह्मणों को भोजन कराने के उद्देश्य से सपरिवार काशी आ रहे थे तभी रास्ते में श्री वल्लभ का चम्पारण्य में जन्म हुआ।  बालक की अद्भुत प्रतिभा तथा सौन्दर्य देख कर लोगों ने उसे 'बालसरस्वती वाक्पति' कहना प्रारंभ कर दिया।  काशी में ही अपने विष्णुचित् तिरुमल्ल तथा माधव यतीन्द्र से शिक्षा ग्रहण की तथा समस्त वैष्णव शास्रों में पारंगत हो गये।

काशी से आप वृन्दावन चले गये।  फिर कुछ दिन वहाँ रह कर तीर्थाटन पर चले गये।  उन्होंने विजयनगर के राजा कृष्णदेव की सभा में उपस्थित हो कर बड़े-बड़े विद्वानों को शास्रार्थ में पराजित किया।  यहीं उन्हें वैष्णवाचार्य की उपाधि से विभूषित किया गया।

राजा ने उन्हें स्वर्ण सिंहासन पर बैठा कर उनका साङ्गोपाङ्ग पूजन किया तथा स्वर्ण राशि भेंट की। उसमें से कुछ भाग ग्रहण कर उन्होंने शेष राशि उपस्थित विद्वानों और ब्राह्मणों में वितरित कर दी।

श्री वल्लभ वहां से उज्जैन आये और क्षिप्रा नदी के तट पर एक अश्वत्थ पेड़ के नीचे निवास किया।  वह स्थान आज भी उनकी बैठक के रुप में विख्यात है।  मथुरा के घाट पर भी ऐसी ही एक बैठक है और चुनार के पास उनका एक मठ और मन्दिर है।  कुछ दिन वे वृन्दावन में रह कर श्री कृष्ण की उपासना करने लगे।

भगवान् उनकी आराधना से प्रसन्न हुए और उन्हें बालगोपाल की पूजा का प्रचार करने का आदेश दिया।  अट्ठाईस वर्ष की अवस्था में उन्होंने विवाह किया।  कहा जाता है कि उन्होंने भगवान् कृष्ण की प्रेरणा से ही 'ब्रह्मसूत्र' के ऊपर 'अणुभाष्य' की रचना की।  इस भाष्य में आपने शाङ्कर मत का खण्डन तथा अपने मत का प्रतिपादन किया है।

आचार्य ने पुष्टिमार्ग की स्थापना की।  उन्होंने श्रीमद्भागवत् में वर्णित श्रीकृष्ण की लीलाओं में पूर्ण आस्था प्रकट की।  उनकी प्रेरणा से स्थान-स्थान पर श्रीमद्भागवत्  का पारायण होने लगा।  अपने समकालीन श्री चैतन्य महाप्रभु से भी उनकी जगदीश्वर यात्रा के समय भेंट हुई थी।  दोनों ने अपनी ऐतिहासिक महत्ता की एक दूसरे पर छाप लगा दी।  उन्होनें ब्रह्मसूत्र, श्रीमद्भागवत् तथा गीता को अपने पुष्टिमार्ग का प्रधान साहित्य घोषित किया।  परमात्मा को साकार मानते हुए उन्होंने जीवात्मक तथा जड़ात्मक सृष्टि निर्धारित की।  उनके अनुसार भगवान श्रीकृष्ण ही परब्रह्म हैं।

संसार की अंहता और ममता का त्याग कर श्रीकृष्ण के चरणों में सर्व अर्पित कर भक्ति के द्वारा उनका अनुग्रह प्राप्त करना ही ब्रह्म संबंध है।  श्री वल्लभ ने बताया कि गोलोकस्थ श्रीकृष्ण की सायुज्य प्राप्ति ही मुक्ति है।  आचार्य वल्लभ ने साधिकार सुबोधिनी में यह मत व्यक्त किया है कि प्राणिमात्र को मोक्ष प्रदान करने के लिये ही भगवान् की अभिव्यक्ति होती है -

       गृहं सर्वात्मना त्याज्यं तच्चेत्यक्तुं नशक्यते।

       कृष्णाथर्ं तत्प्रयुञ्जीत कृष्णोऽनर्थस्य मोचक:।।

उनके चौरासी शिष्यों में प्रमुख सूर, कुम्भन, कृष्णदास और परमानन्द श्रीनाथ जी की सेवा और कीर्त्तन करने लगे।  चारों महाकवि उनकी भक्ति कल्पलता के अमर फल थे।

उनका समग्र जीवन चमत्कार पूर्ण घटनाओं से ओतप्रोत था।  गोकुल में भगवान् श्रीकृष्ण ने उन्हें प्रत्यक्ष दर्शन दिये थे।

श्री वल्लभाचार्य महान् भक्त होने के साथ-साथ दर्शनशास्र के प्रकाण्ड विद्वान् थे।  उन्होंने ब्रह्मसूत्र पर अणुभाष्य, भागवत् की सुबोधिनी व्याख्या, सिद्धान्त-रहस्य, भागवत् लीला रहस्य, एकान्त-रहस्य, विष्णुपद, अन्त:करण प्रबोध, आचार्यकारिका, आनन्दाधिकरण, नवरत्न निरोध-लक्षण और उसकी निवृत्ति, संन्यास निर्णय आदि अनेक ग्रंथों की रचना की।

वल्लभाचार्य जी के परमधाम जाने की घटना प्रसिद्ध है।  अपने जीवन के सारे कार्य समाप्त कर वे अडैल से प्रयाग होते हुए काशी आ गये थे।  एक दिन वे हनुमान् घाट पर स्नान करने गये।  वे जिस स्थान पर खड़े हो कर स्नान कर रहे थे वहाँ से एक उज्जवल ज्योति-शिखा उठी और अनेक लोगों के सामने श्री वल्लभाचार्य सदेह ऊपर उठने लगे।  देखते-देखते वे आकाश में लीन हो गये।  हनुमान घाट पर उनकी एक बैठक बनी हुई है।  उनका महाप्रयाण वि.सं. १५८३ आषाढ़ शुक्ल ३ को हुआ।  उनकी आयु उस समय ५२ वर्ष थी।

ગીરીકંદરામાંથી પ્રગટ થયા પ્રભુ, આપ ગોવર્ધન નાથરે

ગીરીકંદરામાંથી પ્રગટ થયા પ્રભુ, આપ ગોવર્ધન નાથરે,
નંદ-જશોમતી કેરા લાલન ,વ્રજ સહુ કીધું સનાથ --ગોવર્ધન રસીયારે ,
મારે મન વસિયા વ્રજનાથ, મધુરું વહાલો હસીયારે
શ્રાવણ સુદ પાંચમના દહાડે,થયું ભુજા દર્શન રે ,
ગીરીકંદરા માં આપ બિરાજે વહાલો ,શું કહું પ્રસન વદન --ગોવર્ધન રસીયારે,
ઘણા દિવસ ભુજા નું પૂજન, ચાલ્યું તે વ્રજ માય રે ,
દૂધ લઈને સ્નાન કરાવે ,મહિમા કહ્યો નવ જાય --ગોવર્ધન રસીયારે,
છિદ્ર સહિય શીલા ગિરિવરની ,તેમાં શ્યામ સ્વરૂપ રે ,
એક ગાય ત્યાં નિત્ય જાય છે ,દૂધ સ્ત્રવે તદરૂપ--ગોવર્ધન રસીયારે,
એક બ્રાહ્મણની ગાય હતી તેણે,પૂછી ગોવાળિયાને પેર રે ,
દૂધ ઘટે છે નિત્ય કેમ મારું ? દોહી લઇ જાય તું ઘેર --ગોવર્ધન રસીયારે,
ત્યારે ગોવાળીયાએ એમ કહ્યું ,ખબર કાઢું નિર્ધાર રે ,
કોણ પ્રકાર થાય છે આ ગૌનો ,કહું સમજાવી સાર --ગોવર્ધન રસીયારે,
સાંજ-સવાર ગૌ ટોળામાથી ,ગિરિવર ઉપર જાય રે ,
ઉભી રહીને દૂધ સ્ત્રવે ,નિત્ય પ્રાણ જીવન ને પાય --ગોવર્ધન રસીયારે,
ગૌ પ્રકાર જોઈ ગોવાળિયો ,બ્રાહ્મણ ને લાવ્યો સંગ રે ,
અચરજ જોઈ વિસ્મય થયું મન ,કહાવ્યું સૌને ઉમંગે --ગોવર્ધન રસીયારે,
સૌ વ્રજવાસી ગીરીપર આવ્યા ,બોલ્યા મુખથી બોલ રે ,
કોઈ દેવતા કે દ્રવ્ય હોય એમ ,કીધો મુખથી તોલ --ગોવર્ધન રસીયારે ,
ગીરી શીલા ઉંચકી ને જોયું ,તો દીઠા સુંદર શ્યામ રે ,
પૂછ્યું દેવતા પર્વત કેરા ,શું છે તમારું નામ --ગોવર્ધન રસીયારે ,
પ્રાણજીવન ત્યારે એમ બોલ્યા કે દેવદમન મુજ નામ રે ,
મહિમા ચાલ્યો વ્રજ માં જાજો,પૂર્ણ કરે મન કામ --ગોવર્ધન રસીયારે ,
દહીં-દૂધ વ્રજવાસી કેરા ,આરોગે નંદલાલ રે ,
ઝારખંડમાં જઈ મહાપ્રભુજીને ,આજ્ઞા કરી તત્કાલ --ગોવર્ધન રસીયારે ,
ઇન્દ્ર ,નાગને દેવદમનતે પ્રગટ થયા વ્રજમાહે રે ,
ગિરિવર ઉપર આપ પધારી ,સેવા ચલાવોને ત્યાય --ગોવર્ધન રસીયારે ,
મહાપ્રભુજી વ્રજ માં પધાર્યા ,સંદુપાંડે ને ઘેર રે ,
વચન સુણ્યા ગિરિવર પ્રભુના ,વાત પૂછી કરી પેર --ગોવર્ધન રસીયારે ,
સંદુપાંડે શ્રી મહાપ્રભુજી ને ,કહે છે પ્રાગટ્ય નો પ્રકાર રે ,
દેવદમન નામે પ્રગટ થયા છે ,મહિમા અપરંપાર --ગોવર્ધન રસીયારે ,
ગિરિવર ઉપર આપ પધાર્યા ,સામા મળ્યા નીજનાથ રે ,
અંગો અંગ ભેટી સુખ ઉપજ્યું ,જોડ્યા પછી બે હાથ --ગોવર્ધન રસીયારે ,
ગોવર્ધન ઉદ્ધરણ ધીર નું ,નામ ધર્યું શ્રીનાથ રે ,
મોરપીછ્નો મુગટ ધરાવ્યો ,બંસી દીધી હાથ --ગોવર્ધન રસીયારે ,
પાટે બેસાડી ને ભોગ ધરાવ્યો ,ત્યાંથી પધાર્યા આપ રે ,
નિજ જન મન આનંદ વધાર્યો ,દુર કીધા તન તાપ --ગોવર્ધન રસીયારે ,

श्रीनाथ जी प्राकट्य

श्रीनाथ जी प्राकट्य
विक्रम संवत् १४६६ ई. स. १४०९ की श्रावण कृष्ण तीज रविवार के दिन सूर्योदय के समय श्री गोवर्धननाथ का प्राकट्य गिरिराज गोवर्धन पर हुआ। यह वही स्वरूप था जिस स्वरूप से इन्द्र का मान-मर्दन करने के लिए भगवान्, श्रीकृष्ण ने ब्रजवासियों की पूजा स्वीकार की और अन्नकूट की सामग्री आरोगी थी।श्री गोवर्धननाथजी के सम्पूर्ण स्वरूप का प्राकट्य एक साथ नहीं हुआ था पहले वाम भुजा का प्राकट्य हुआ, फिर मुखारविन्द का और बाद में सम्पूर्ण स्वरूप का प्राकट्य हुआ।

श्रीनाथ जी प्राकट्य कथा

१. श्री नाथ जी की वाम भुजा का प्राकट्य - जब आस पास के ब्रजवासियों की गायें घास चरने श्रीगोवेर्धन पर्वत पर जाती थी तब श्रावण शुक्ल पंचमी (नागपंचमी) सं. १४६६ के दिन सद्द् पाण्डे की घूमर नाम की गाय को खोजने गोवर्धन पर्वत पर गया, तब उन्हें श्री गोवर्द्धनाथजी की ऊपर उठी हुई वाम भुजा के दर्शन हुए. उसने अन्य ब्रजवासियों को बुलाकर ऊर्ध्व वाम भुजा के दर्शन करवाये। तब एक वृद्ध ब्रजवासी ने कहा की भगवान् श्रीकृष्ण ने गिरिराज गोवर्धन को बाये हाथ की अंगुली पर उठाकर इन्द्र के कोप से ब्रजवासियों, ब्रज की गौऐं और ब्रज की रक्षा की थी। तब ब्रजवासियों ने उनकी वाम भुजा का पूजन किया था। यह भगवान् श्रीकृष्ण की वही वाम भुजा है।वे प्रभु कंदरा में खड़ें है और अभी केवल वाम भुजा के दर्शन करवा रहे है। किसी को भी पर्वत खोदकर भगवान् के स्वरूप को निकालने का प्रयत्न नहीं करना चाहिए। जब उनकी इच्छा होगी तभी उनके स्वरूप के दर्शन होगे। इसके बाद लगभग ६९ वर्षो तक ब्रजवासी इस ऊर्ध्व भुजा को दूध से स्नान करवाते, पूजा करते, भोग धरते और मानता करते थे। प्रतिवर्ष नागपंचमी के दिन यहां मेला लगने लगा था।

२. श्री नाथ जी के मुखारबिंद का प्राकट्य - वि.स. १५३५ में वैशाख कृष्ण एकादशी को मध्यान्ह एक अलोकिक घटना घटी। गोवर्धन पर्वत के पास आन्योर गाँव के सद्दू पाण्डे की हजारों गायों में से एक गाय जिसका नाम घूमर था, नंदरायजी के गौवंश की थी. वह नित्य तीसरे प्रहर उस स्थान पर पहुँच जाती थी, जहाँ श्री गोवर्धननाथजी की वाम भुजा का प्रकट्य हुआ था। वहाँ एक छेद था। उसमें वह अपने थनों से दूध की धार झराकर लौट आती थी।
सद्दू पाण्डे को संदेह हुआ कि कोई ग्वाला अपरान्ह में धूमर गाय का दूध दुह लेता है इसलिए यह गाय संध्या समय दूध नहीं देती है। एक दिन उसने गाय के पीछे जाकर स्थिति जाननी चाही, उसने देखा कि गाय गोवर्धन पर्वन पर एक स्थान पर जाकर खडी हो गयी और उसके थनों से दूध की धार शिला के अन्दर जा रही है. सद्दू पाण्डे को आश्चर्य हुआ। उसके निकट जाकर देखा तो उसे श्री गोवर्धननाथजी के मुखारविन्द के दर्शन हुए. श्री गोवर्धननाथजी ने स्वयं सद्दू पाण्डे से कहां कि-'मेरा नाम "देवदमन" है तथा मेरे अन्य नाम इन्द्रदमन और नागदमन भी है। उस दिन से ब्रजवासी श्री गोवर्धननाथजी को देवदमन के नाम से जानने लगे। सदू पाण्डे की पत्नी भवानी व पुत्री नरों देवदमन को नित्य धूमर गाय का दूध आरोगाने के लिए जाती थी

३. श्री नाथ जी के सम्पूर्ण श्रीअंग का प्राकट्य - वि.स. १५४९ (ई.स. १५९३) फाल्गुन शुक्ल एकादशी गुरूवार के दिन श्री गोवर्धननाथजी ने महाप्रभु श्री वल्लभाचार्यजी को झारखण्ड में आज्ञा दी- हमारा प्राकट्य गोवर्धन की कन्दरा में हुआ है। पहले वामभुजा और मुखारविन्द का प्राकट्य हुआ था, अब हमारी इच्छा पूर्ण स्वरूप का प्राकट्य करने की है। आप शीघ्र ब्रज आवें और हमारी सेवा का प्रकार प्रकट करे। यह आज्ञा सुनकर महाप्रभु श्री वल्लभाचार्य अपनी यात्रा की दिशा बदलकर ब्रज में गोवर्धन के पास जतीपुरा ग्राम पधारे.
वहाँ आप श्री सद्दू पाण्डे के घर के आगे चबूतरे पर विराजे। श्री आचार्यजी महाप्रभु के अलौकिक तेज से प्रभावित होकर सद्दू पाण्डे सपरिवार वल्लभाचार्यजी के सेवक बने। सद्दू पाण्डे ने वल्लभाचार्यजी को श्रीनाथजी के प्राकट्य की सारी कथा सुनाई। श्री महाप्रभुजी ने प्रातःकाल श्रीनाथजी के दर्शनार्थ गोवर्धन पर पधारने का निश्चय व्यक्त किया। दूसरे दिन प्रातः काल श्री महाप्रभुजी अपने सेवको और ब्रजवासियों के साथ श्री गिरिराजजी पर श्रीनाथजी के दर्शनों के लिए चले।
सर्वप्रथम गिरिराजजी को प्रभु का स्वरूप मानकर दण्डवत प्रणाम किया और उनसे आज्ञा लेकर गिरिराजजी पर धीरे-धीरे चढ़ना आरम्भ किया। जब दूर से ही सद्दू पाण्डे ने श्रीनाथजी के प्राकट्य का स्थल बतलाया तब महाप्रभुजी के नेत्रों से हर्ष के अश्रुओं की धारा बह चली। उन्हे ऐसा लग रहा था कि वर्षो से प्रभु के विरह का जो ताप था, वह अब दूर हो रहा है। उनकी पर्वत पर चढ ने की गति बढ गई। तभी वे देखते है कि सामने से मोर मुकुट पीताम्बरधारी प्रभु श्रीनाथजी आगे बढे आ रहे है। तब तो श्रीमद् वल्लभाचार्य प्रभु के निकट दौडते हुए से पहुँच गये।
आज श्री वल्लभाचार्य को भू-मंडल पर अपने सर्वस्व मिल गये थे। श्री ठाकुरजी और श्री आचार्यजी दोनो ही परस्पर अलिंगन में बंध गये। इस अलौकिक झाँकी का दर्शन कर ब्रजवासी भी धन्य हो गये। आचार्य श्री महाप्रभु श्रीनाथजी के दर्शन और आलिंगन पाकर हर्ष-विभोर थे। तभी श्रीनाथजी ने आज्ञा दी-“श्री वल्लभ यहाँ हमारा मन्दिर सिद्ध करके उसमें हमें पधराओं और हमारी सेवा का प्रकार आरम्भ करवाओं”।श्री महाप्रभु जी ने हाथ जोड़कर विनती की “प्रभु !आपकी आज्ञा शिरोधार्य है”।
श्री महाप्रभु ने अविलम्ब एक छोटा-सा घास-फूस का मन्दिर सिद्ध करवाकर ठाकुरजी श्री गोवर्धननाथजी को उसमें पधराया तथा श्री ठाकुरजी को मोरचन्द्रिका युक्त मुकुट एवं गुंजामला का श्रृंगार किया। आप श्री ने रामदास चौहान को श्रीनाथजी की सेवा करने की आज्ञा दी। उसे आश्वासन दिया कि चिन्ता मत कर स्वयं श्रीनाथजी तुम्हे सेवा प्रकार बता देंगे। बाद में श्री महाप्रभुजी की अनुमति से पूर्णमल्ल खत्री ने श्रीनाथजी का विशाल मन्दिर सिद्ध किया। तब सन् १५१९ विक्रम संवत् १५७६ में वैशाख शुक्ल तीज अक्षय तृतीया को श्रीनाथजी नये मन्दिर पधारे तथा पाटोत्सव हुआ। तब कुछ बंगाली ब्राह्मणों को श्रीनाथजी की सेवा का दायित्व सौपा गया।

|| तीनों योगों का तुलनात्मक अध्ययन ||

क्रम संख्या ज्ञानयोग | कर्मयोग | भक्तियोग |

 

[ १ ] आध्यात्मिक साधना | भौतिक साधना | आस्तिक साधना |
[ २ ] जानने की शक्ति | करने की शक्ति | मानने की शक्ति |
[ ३ ] विवेक की मुख्यता | क्रिया की मुख्यता | भाव [ श्रधा ] की मुख्यता |
[ ४ ] स्वरूप को जानना | सेवा करना | भगवान को मानना |
[ ५ ] स्वरूपपरायणता | कर्तव्यपरायणता | भगवतपरायणता |
[ ६ ] स्व - आश्रय | धर्म [ कर्तव्य ] का आश्रय | भगवद - आश्रय |
[ ७ ] अहंता का त्याग | कामना का त्याग | ममता का त्याग |
[ ८ ] अहंता को मिटाना | अहंता को शुद्ध करना | अहंता को बदलना |
[९ ] अपने लिए उपयोगी | संसार के लिए उपयोगी | भगवान के लिए उपयोगी |
[१० ] 'अक्षर ' की प्रधानता | ' क्षर ' की प्रधानता | ' पुरुषोत्तम ' की प्रधानता |
[११ ] ज्ञातज्ञातव्यता | कृतकृत्यता | प्राप्तप्राप्तव्यता |
[१२ ] अखंड रस | शांत रस | अनंत रस |
[१३ ] तात्विक संबंध | नित्य संबंध | आत्मीय संबंध |
[१४ ] परमात्मा से एकता | परमात्मा से समीपता | परमात्मा से अभिन्नता |
[१५ ] बोध की प्राप्ति | योग की प्राप्ति | प्रेम की प्राप्ति |
[ १६ ] स्वाधीनता | उदारता | आत्मीयता |
[१७ ] स्वरूप में स्थिति | जड का आकर्षण मिटता है | भगवान में आकर्षण होता है |
[१८ ] कर्तृत्व का त्याग | भोकत्र्तव का त्याग | ममत्व का त्याग |
[१९ ] आत्मसुख | संसार का सुख | भगवान का सुख |
[२० ] कुछ भी न करना | संसार के लिए करना |भगवान के लिए करना |
[२१ ] प्रकृति के अर्पण करना | संसार के अर्पण करना | भगवान के अर्पण करना |
[२२ ] विरक्ति | अनासक्ति | अनुरक्ति |
[२३ ] देहाभिमान बाधक है | कामना बाधक है | भगवद - विमुखता बाधक है |
[२४ ] कर्म भस्म हो जाते हैं | कर्म अकर्म हो जाते हैं | कर्म दिव्य हो जाते हैं |

Holashtak Aarambh – Start of Holashtak – Faagan Shukla 8

Lalita lavanga latapari silana, komala malaya samire

Asht means octave (Eight). What the West calls an octave is called "Ashtak" in devnagari language.

Today heavy play of Holi takes place with Shreeji. According to our own margiya pranali (routine), today the play is done with the bhav of Shree Swaminiji.

The intimate Sakhi (women friend in divine sports) of shree Swaminiji i.e. women friend named ‘Hori’, with the orders of Shree Swaminiji, incites or invokes the pure holy desires (Kaam) to play holi with Shree Prabhu. This sakhi incites the ‘Kaam’ inside the heart of bhaktas (devotees) and makes devotees excited and thus emerges the aesthetic pleasure (Ras) inside bhaktas heart. The Yugal swaroop (both Shree Prabhu and Shree Swaminiji) does the transcendental (Alaukik Lilas) plays during day and night and thus it is known as ‘Holashtak’. Shree Prabhu bestows the Ras through the Astang i.e. eight branched body and Ashta Sakhi i.e. Eight main women friends of Shree Prabhu. Today Shree Prabhu is offered various new types of samagris.

The Special unique routine during Vasant, Faag,Dhammar and Hori in Pushtimarg

1. To Shreenathji at Nathwara, Holi play (Khel) is done only with four powders i.e Chova (dark in color), Gulal (red in color), Abir (white in color) and Chandan (Yellow in color).
2. First Chandan, then Gulal, abir and Chova are applied and sprinkled on Shreenathji during the khel in sequence.
3. Chandan is sprinkled first with the bhava of Shree Swaminiji’s glory then Chandravaliji’s and Lalitaji’s Red color of Love towards Shree Prabhu is sprinkled and at last chova(dark) is sprinkled with the bhav of Shree Yamunaji.
4. Before the khel, the Charans (Lotus like feet) of Shree Prabhu, Jhariji (water pot), Banta, Gaadi (cushions) and takiya (pillow) are covered with a cloth. This is because Khel (play of holi) is not possible without equality i.e. the difference between Parbrahm and Bhakta has to be removed during the keel so that bhakta can play holi with Shreeji with complete Madhurya Ras. Now, Das bhav comes if bhakta does the darshan of Charans of Shreeji thus, charans are covered.
5. The kirtan ‘Vraj Yuvati Satsange Haririh’ is sung from Vasant Panchami upto Kunj Ekadashi when Dol kirtans are started.
6. Only during the Rajbhog Aarti, the flowers are sprinkled, because this Ras lela is viewed by several dev ganas and to celebrate they sprinkles flowers on Shree Prabhu to express their devotion.
7. The color syringe i.e. Pichkaari and Potli of colors does not come during the first 10 days of vasant.
8. Kirtankaar does the Kirtans standing because how can the sevak of Shree Prabhu can sit when Swami and Swaminiji does not sit during the khel.
9. After sprinkling the colors, the colors are not removed and cleaned from the floor since this is not with the bhav of Nandalay but with the bhav of Vraj Angan.

|| Bal Bodh ||

 || Bal Bodh ||

|| BalBodh ||

In the town of Ambala, India there was a person named Narayandas Kayasth. He became the follower of Shri Vallabh. When Shri Narayandasji was ordered to go home after several days of stay with Shri Vallabh, he told Shri Vallabh that he was not inspired in any ways. Therefore, Shri Vallabh created this work in the form of "Bal Bodh" for him. As the title suggests, it is intended as exhortation to juniors in spiritual life. This volume refers to the "Four Ends" of human life as taught by the Vedas and by the sages. These four purposes of life are:
1. Righteousness (Dharma)
2. Wealth (Artha)
3. A Desire for Ultimate Happiness ( Kama)
4. Exaltation and sublimation of soul (Moksha)
Here Shri Vallabhacharyaji proposed only to consider Moksha Purushartha, as that is the real goal of the aspirants of spiritual life. Those who are interested in seeking Dharma, Artha, and Kama should understand their nature and ways from Smruti works by Brihaspati, Chanakya and Vatsyayana respectively. Before getting clear understanding about the Pushti Marg, Shri Vallabhacharyaji wanted to describe all other Marga in the society so that the devotee could have clear idea about the strengths and weaknesses of each Marga before entering in to the path of grace – Pushti Marga.
Now, let we recite all the Shloka of Bal Bodh with its meaning.

Natva Harim Sadaanandam, Sarva Siddhant Sangraham I

Balprabodh Naarthaya, Vadami Suvi Nishchitam II

Bowing down to the ever-joyful Hari (the Lord and Savior Sri Krishna), I invite here the essence of all doctrines, after having settled them well in may mind for the guidance of children.
Here Shri Mahaprabhuji (Shri Vallabh) addresses all the juniors in the pathway of spiritual life. He addresses all the principles in brief type of form. He also describes the form of God with all happiness and capability of God to take away all the worries of a person.  

Dharmarth Kama Mokshakhya-Schatva Rortha Manishinaam I

Jiveshvar Vicharen, Dvidha Te Hee Vicharitah II

Dharma(Righteousness), Artha (Economic well-being), Kama (Happiness) and Moksha (Salvation), these for goals of life have been conceived and set up both by men and God, in two different ways.
There are four purposes of life of every intellectual individual that are righteousness (Dharma), wealth (Artha), a desire for ultimate happiness (Karma), and exaltation of soul (Moksha.) These four purposes of life can be attained by an individual and also by God.

Alloukikastu Vedoktaha, Sadhya Saadham Sayuntaha I

Loukika Rishibhihi Prokta, Stathai Veshwar Shikshayaa II

Of these two sets of goals, that which is divine has been declared with the mention of the goal as well as the means to be followed by the Vedas. The other i. e. the human has been declared buy the Rishis taught by God.
The God has described divine purpose of life in Vedas. It also describes how to attain those purposes by using ceremonial performance of Sacrifice (yagna) and to use purified butter (ghee) in these ceremonies. By God’s grace, Rishimunis have described how to attain those four purposes of life by individuals. It is described in Smruti volume.

Lauki Kanstu Prava Kshayami, Vedaa Daadhya Yatah Sthitaha I

Dharma Shastrani Nitishch, Kama Shastani Cha Kramat II

Tri Varga Sadhaka Niti, Na Tanniranaya Uchyate I

All the divine purposes are based on Vedas. Therefore, here Shri Vallabh describes very well the purpose of life out of those first three Dharma, Artha and Kama are achieved respectively by Dharma Shastra, Artha Shashtra and Kama Shashtra. So Shri Vallabh does not waste time by explaining those purposes.

Mokshe Chatvari Shastrani, Laukike Parataha Svataha II

Dvidha Dve Dven Svata Statra, Sankhya Yogan Prakirti Tau I

Tyagaa Tyaga Vibhagen, Sankhye Tyagaha Prakirtitaha II

Exaltation of soul thought by an individual is described in four shastras. In that description exaltation is of two types 1. Exaltation by Others 2. Exaltation by Yourself. Each exaltation is explained by two Shastras. Self renunciation is achieved by two things, with sacrifice and without sacrifice which very well explained in Sankhya and Yoga Shastras. In Sankhya Shastra, it is explained about self renunciation.

  Ahanta Mamta Nashe, Sarvatha Nirhan Krutau,

Svarup Shtho Yada Jivaha, Krutharthaha Sa Nig Dhya Te.

With the knowledge of Sankhya Shastra, soul becomes free of I-ness, self pride and egoism. When this state of soul is achieved, it is called self realization and that soul becomes purified and inner knowledgeable.

  Tadartham Prakriya Kachit, Puranepi Nirupita,

Rishibhir Bahudha Prokta, Fal Mek Mabaahyataha.

Rishimunis (Saints) have achieved this self realization as per described in Sankhya Shastra. They have achieved by practical means and applying in their daily life. All Puranaas believe in one God and every thing is governed by one God only. By the knowledge of Sankhya Shastra, we get same fruits.

  Atyaye Yoga Margohi, Tyagopi Mama Saivhi,

Yama Dayastu Kartavyaha, Siddhe Yoge Krutharthaa.

There is definite path in Yogamarg to achieve self exaltation without sacrifice. Here you have to give mental sacrifice. By proper disciplinary control of breathing, food, meditation, speech, mental exercise, daily routine, we can achieve extraordinary spiritual state of soul which is capable of uniting with God very easily.

  Paraa Shreyana Mokshastu, Dvidha Sopi Nirupayate,
Brahma Braahamana Taan Yaat, Stada Rupena Su Sevyate.

The salvation of soul favored by others (Gods) Brahmaji is already worshipped as Brahmanas by doing study of Vedas. Moreover, Brahmaji is generator of life, so he will not give exaltation to soul because it is reverse process of generation.

  Te Sarvartha Na Chadyen, Shastran Kim Chidudeeritam,

Ataha Shivasch Vishnusch, Jagato Hita Karankou,

Vastunaha Sthiti Samhaarau, Karyan Shastra Pravartakau.

Brahmaaji never gives exaltation. He has created Shastra named Vaikhanasa related to exaltation. Therefore, for exaltation, Shiva and Vishnu are capable. Vishnu’s job is to operate and protect the world. Whereas, Shiva’s job is to destroy the world. Both are prominent and proficient in their work.

  Brahmeiva Tadrusham Yasmat, Sarvatmak Tayoditau

For these reason only supreme power has created powers like Vishnu and Shiva. And these powers are called Gods and they are proficient in their defined work.

Nirdosh Purnagunataa, Tattchhaashtre Tayaha Krutaa,

Bhog Moksh Phale Daatun, Shaktan Dwavapi Yadyapi.

Bhogah Shiven Moksh Stu, Vishnu Neti Vinischayah,

Loke Pi Yat Prabhurbhunkte, Tann Yachhti Karhichit.

Shiva’s innocence and versatility for universe is described in "Pashupatshashtra" and for Vishnu it is described in "Naradpanchratra." Shiva and Vishnu both are capable to give worldly physical comforts and also exaltation of soul. But as a matter of fact, Shiva always gives worldly physical emetics and Vishnu always gives exaltation of soul. But there are some exceptions. If we think deeply, as in real world owners who are enjoying physical comforts will not allow their servants to enjoy same physical comforts. So applying this simple logic, Shiva always wants exaltation for himself so he will not give exaltation to his devotees, but he will give physical comfort for sure. It is reverse for Vishnu, that he likes physical comforts, so he will give exaltation of soul to his devotees.

Ati Priyay Tadapi, Diyate Kavachi Dev Hi,

Niya Tarth Pradanen, Tadi Yatvam Tada Shrayaha,

Pratyekam Sadhanam Chaitad, Dwitiyarthe Mahan Shramah.

As we understood ahead that every god is capable of giving exaltation and physical comforts but they will normally give what they do not want; but for very favorite devotees, they will give what they want. In other words Shiva will give exaltation of soul to his very favorite devotee and Vishnu will give physical comforts. But to do so Shiva and Vishnu has to go very great exertion.

Jivaha Swabhavto Dusta-Dosha Bhavaaya Sarvada,

Shravanaadi Tatah Premna, Savvam Karyam Hi Siddhyati,

Moksha Stu Sulabho, Vishnnor Bhogasch Shivat Stathaa.

Shri Vallabh draws our attention that human mind is faulty and immersed in worldly affairs by nature. To get freedom from all worldly affairs and achieve true happiness, one should perform nine fold devotion.
Nine fold devotions are:
1. To hear about Shri Krshna
2. To Praise the Shri Krshna
3. To remember Shri Krshna every second
4. To offer service in the lotus feet of Shri Krshna
5. Worship, devotion
6. A respectful bowing
7. Servitude
8. Friendship
9. Self dedication with love
By doing nine fold devotion, one can easily achieve happiness from Shiva and exaltation from Vishnu.

Samarpane Natmanohi, Tadiyatvam Bhaved Dhruvam,

Atadiya Tayaa Chapi, Kevalschet Samashritaha.

Those who dedicate self, wealth, family including wife and children etc. to Shri Krshna, always achieve best love and devotion from God. But those who have not achieved that devotion through self dedication and always surrender themselves to Shri Krshna also gets sublimation of soul towards God head.

Tadaa Shraya Tadiyatva-Buddh Yei Kinchit Samacharet,

Swadharm Manutishtthin Vai, Bhaar Dwaigunya Manyathaa.

In conclusion, to understand His divineness, we should accept total surrenderness towards Supreme Being, the Krshna. And we should perform our duties toward Him (nine fold devotion) and also we should perform worldly duties too. Failure to perform both duties we are doing double sin, and Krshna has to do extra to exalt those souls. and it takes longer for those souls to be exalted.

 Eetyevam Kathitam Sarvam, Naiteej Gnene Brahmaha Punaha.

Thus, so far Shri Vallabh established the principles for life and we should understand it without doubt.

|| Shree Yamunaji ||

|| Shree Yamunaji ||

Three Forms of Shree Yamunaji:

In pushtimarg, two mothers are popular. One is Shree Yashodaji and the other is Shree Yamunaji. Shree Yamunaji is the mother of all pushti bhaktas. There are three forms of each element in this universe. These three forms are

1. Adhidaivik: The divine form
2. Adhyatmik: The divine attributes attached with it.
3. Adhibhautik: The perceived form

Shree Yamunaji has also three forms.

1. Adhidaivik: She is the Fourth patarani of Shree Krishna in Golokdham. This form always resides with Shree Krishna.
2. Adhyatmik: Shree Yamunaji's nature and importance is, the one who, knowingly or unknowingly takes the divine water of Shree Yamunaji, all his sins gets destroyed, all obstacles coming in the way for Bhagwad seva will get destroyed etc.
3. Adhibhautik: The River form of Shree Yamunaji that is flowing in Mathura and Shreemad Gokul.

In reality, all these three forms are one and one only. The adhyatmik form resides in the Adhidaivik form and the Adhibhautik form will contain the Adhidaivik and adhyatmik form. Within the adhidaivik form, one form may be a part incarnation or the full incarnation.

Kalindiji (of Dwarkaleela) and Shree Yamunaji:

The Kalindiji of Dwarkaleela is the part incarnation of adhidaivik form of Shree Yamunaji. The full incarnation of adhidaivik form of Shree Yamunaji is in Vraj, where she is the fourth patarani of Shree Krishna.

Four Groups of Swaminijis:

There are basically four Yuthas (Groups) of Shree Swaminijis of Shree Krishna. The categorization is based on the divine attributes that each Swaminiji have.

The four groups are described as below in sequence:

1. Shree Radhikaji (Nityashiddha): Tamas bhav main
2. Shree Chandravali: Rajas bhav main
3. Shree Kumarikas: Satvik bhav main
4. Shree Yamunaji: Nirguna bhav main
   Thus, Shree Yamunaji is the leader of the Nirguna class of Shree Swaminijis

Appearance of Shree Yamunaji:

According to the Yamunamahatmya canto of Padma Purana, the Rigveda, Yajurveda and Samveda are also known as “adhitya”. “Aditya” is the another name of purna purushottam. The adhibhautik swaroop of “aditya” is the Sun (Surya) that we daily perceive.  Shree Purna Purushottam is of inifinite ras. This ras (anand) is itself Shree Yamunaji. Vedas also describe that Shree Yamunaji appeared from the RAVI MANDAL. The Physical form of Ravi mandal contains the Spiritual form (i.e. Adhyatmik Form) in the form of Vedatrayi. This Spiritual form will contain the divine form (Adhidaivik Form) i.e. Purna Purushottam. Shree yamunaji appeared from this adhidaivik form of Ravi mandal.

  Description of the swaroopa of Shree Yamunaji: Shree Yamunaji is the divine form of pushti of Shree Krishna. She is the bestower of all accomplishments of the devotional path of pushti.

The adhidaivik form (i.e. divine form) of Shree Yamunaji is described as follows:

Shree Yamunaji appeared from the left part of heart of Shree Krishna. Shree Yamunaji always bears the age of 16 years in Golokdham. She is dark is color, just like Shree Krishna. Shree Yamunaji, in summary, having the same swaroop like Shree Krishna.   Divine attributes of Shree Yamunaji:

According to Shree Yamunashtkaam created by Shree Mahaprabhuji, in praise of Shree Yamunaji, Shree Yamunaji has attributes similar to those of Bhagavan Shri Krishna.

1. Shree Yamunaji is the bestower of all accomplishments of pushtimarg.
2. Shree Yamunaji enhances the devotee's devotional in Shree Krishna.
3. Shree Yamunaji destroyes all hindrances that come in between the pushti jives and Shri Krishna.
4. Shree Yamunaji easily establishes the relation of divine being with  Shri Krishna.
5. Shree Yamunaji destroyes evil attributes that have entered into the divine being by the import of age of Kali.
6. Just as the devotees of Vraj had obtained Shri Krishna's love by worshipping Shree Yamunaji, similarly Pushti-jivas too, can obtain Shri Krishna's love by reverently drinking its water and bathing into it.
7. Shree Yamunaji is the bestower of divine body to pushti-being so as to make it suitable for the seva of Shri Krishna
8. The touch of Shree Yamunaji's water is similar to that of Lord Shri Krishna

|| શ્રીમદ્ વલ્લભાચાર્યજીની ભારત પરિક્રમા ||

|| શ્રીમદ્ વલ્લભાચાર્યજીની ભારત પરિક્રમા ||

મહાપ્રભુ વલ્લભાચાર્યજીએ તત્કાલીન ભારતના લોકમાનસમાં નવચેતના પ્રગટાવીને નષ્ટ થતી ભારતીય સંસ્કૃતિને પુનર્જીવિત કરી.

શ્રીમદ્ વલ્લભાચાર્યજીએ માતા ઇલ્લમાની આજ્ઞા લઈને ભારત પરિક્રમાનો પ્રારંભ કર્યો. દસ વર્ષની બાળવયે માત્ર ધોતી ધારણ કરી ખુલ્લા પગે ચાલીને તેમને ભારતની પરિક્રમા કરી હતી. તેમણે આખાય ભારતની ત્રણ વખત પરિક્રમા કરી. આ પરિક્રમામાં તેમના જીવનનાં ૧૮ જેટલાં વર્ષો વ્યતીત થયાં છે. સંવત ૧૫૪૯માં શ્રાવણ સુદ ત્રીજે ગોકુળમાં ગોવિંદ ઘાટ ઉપર શ્રીમદ્ ભગવદ્નો પ્રારંભ કર્યો.

આવા સમયે ઠકુરાની ઘાટ ઉપર રાત્રિએ શ્રીજીબાવાએ સાક્ષાત્ દર્શન આપ્યા. ઠાકોરજીએ શ્રીવલ્લભને આજ્ઞા કરી કે આપ જે જીવને મારા નામનું નિવેદન કરાવી બ્રહ્નસંબંધ કરાવશો તે જીવનો હું અંગીકાર કરીશ અને તેના તેના બધા દોષો દૂર કરીશ. શ્રી વલ્લભ જ્યાં જ્યાં પધાર્યા તે ભૂમિ મહાપ્રભુજીની બેઠક તરીકે પ્રગટ થયેલી છે. જે વૈષ્ણવ સંપ્રદાયમાં છોટું વ્રજ ગણાય છે.

સોળમી સદીમાં ઇસ્લામ ધર્મે ભારતમાં મૂળ ઘાલ્યાં હતાં. દિલ્હીના તખ્ત ઉપર લોદીવંશના બાદશાહો રાજ્ય કરતા હતા. તે સમયે દેશમાં રાજકીય અંધાધૂંધી ફેલાઇ હતી. રાજસત્તાના પલટા નીચે લોકો ત્રાહિમામ્ પોકારી ગયા હતા. હરક્ષણ યુદ્ધના ભણકારાના આધારે લોકો જીવન જીવતા હતા. સ્ત્રીઓની સ્થિતિ કફોડી હતી. વટાવ પ્રવૃત્તિએ માઝા મૂકી હતી. સ્ત્રીઓ માટે ઘરની બહાર નીકળવું સહીસલામત ન હતું. પ્રજાનાં હૈયાં વિષાદમાં ઘેરાયેલાં હતાં. લોકોમાંથી જોમ, જુસ્સો, વીરતા, ઓજસ બધું જ ખલાસ થઇ ગયું હતું. આડેધડ મંદિરોનો ધ્વંશ થતો હતો. ધાર્મિક પરિસ્થિતિ અસ્થિર હતી. ધર્મનું હાર્દ ભુલાઇ ગયું હતું.

વૈદિક વિચારધારાની ઇમારત ડગમગવા લાગી હતી. કેવળ બાહ્યાચાર, પાખંડ, વહેમ અને અંધશ્રદ્ધાને પોષનારા અનેક નાના મોટા પંથોએ ધાર્મિક મૂલ્યોનો હ્રાસ નોંતર્યો હતો. યજ્ઞયાગાદિ ક્રિયાઓ ઉપરથી લોકોનું મન ઊઠી ગયું હતું. જ્ઞાનની સુફિયાણી વાતોથી લોકો વાજ આવી ગયા હતા. સર્વત્ર અધર્મનું સામ્રાજ્ય ફેલાયેલું હતું. આવા અનાચાર, અત્યાચાર અને અંધાધૂંધીના કાળમાં ઇ.સ. ૧૪૭૯માં સવંત ૧૫૩૫ના ચૈત્ર વદ એકાદશીના રોજ મહાપ્રભુ વલ્લભાચાર્યનો જન્મ થયો હતો.

વૈદિક સંસ્કૃતિના પાયા હચમચી ગયા હતા. તેને સ્થિર કરવાની આવશ્યકતા નિર્માણ થઇ હતી. તેવા નાજુક સમયમાં જ્યારે સમાજ અધ:પતિત થયો હતો. મ્લેચ્છાક્રાંત થયો હતો ત્યારે મહાપ્રભુ વલ્લભાચાર્યે ધાર્મિક ભાવનાને સાચું રૂપ આપ્યું. અંધાધૂંધીના આવા કાળમાં તેમણે સાચાં ઓજસ પાથયાઁ અને વૈષ્ણવ ધર્મને યોગ્ય દિશામાં વાળ્યો. વૈદિક પરંપરા અને તત્વજ્ઞાનને સંપૂર્ણ પુષ્ટ કરતા શ્રીમદ્ ભાગવત ગ્રંથનો આધાર લઇ ભક્તિનો આશ્રય લીધો અને જનમાનસને સ્પર્શી જાય તેવું ભાગવતનું રસસિંચન કર્યું. ભગવાન શ્રીકૃષ્ણની લીલાઓનું અતિ મધુર રસપાન કરાવી વૈદિક વિચારધારાને સ્થિર કરી અને ભક્તિમાર્ગનો ઉપદેશ આપી તેમણે પુષ્ટિમાર્ગની સ્થાપના કરી.

અભ્યાસુ દ્રષ્ટિથી વિચાર કરીશું તો જણાશે કે જ્ઞાન અને કર્મનો મહાપ્રભુ વલ્લભાચાર્યે નિષેધ નથી કર્યો પરંતુ જ્ઞાનનિષ્ઠા અને કર્મનિષ્ઠાનું સ્વતંત્ર અસ્તિત્વ ન રાખતાં તે બંને નિષ્ઠાઓને પ્રભુમાં યોજી છે. તેમના મત મુજબ પ્રભુની સેવા માટે જે કાર્ય થાય તે સાચું કાર્ય અને પ્રભુના માહાત્મ્યનું ખરું જ્ઞાન થાય તે સાચું જ્ઞાન.વલ્લભાચાર્યે કેવળ આદર્શો રજૂ નથી કર્યા. કેવળ ભાવુક બનીને ભાવનાઓ વ્યક્ત નથી કરી, પરંતુ તેમણે જીવનની વાસ્તવિકતાનું સચોટ વેધક દર્શન કરાવ્યું છે. જીવનની સાર્થકતાનો રાહ ચÃધ્યો છે. તેમણે કેવળ વૈષ્ણવો માટે જ નહીં, પણ સમગ્ર માનવ જાતના કલ્યાણ માટે જીવનનો સરળ રાહ ચÃધ્યો છે.

સમાજમાં તથા ધર્મમાં પ્રવર્તતી હાનિકારક જૂની જડો ઉખેડીને તેની જગ્યાએ નવા બીજનું રોપણ કરી નિસ્તેજ ચેતનાહીન બનેલી ધર્મવાટિકાને તેમણે સુંદર બનાવી. વાસ્તવમાં તે માટે જ તેમનો જન્મ થયો હતો તેમ કહેવું અતિશયોક્તિભર્યું નહીં ગણાય.ગૃહસ્થાશ્રમમાં રહીને પણ પ્રભુ પ્રાપ્તિ થઇ શકે છે. તે માટે દેહદમન અથવા સંન્યાસ લેવાની આવશ્યકતા નથી, તે મહાપ્રભુજીએ સ્પષ્ટ સમજાવ્યું છે. ઇન્દ્રિય ઓનો પ્રભુની સેવામાં વિનિયોગ કરવાનો સુગમ રસ્તો તેમણે દેખાડ્યો. પ્રભુ એ જ જીવનનું અંતિમ લક્ષ્ય હોવાથી, બધી શક્તિઓને પ્રભુ તરફ વાળવી જોઇએ એવી સમજ તેમણે પ્રચલિત કરી.

હજારો લોકોને તેમણે ઇશ્વરાભિમુખ કરી તેમના જીવન સુધાર્યાં. સ્ત્રીઓ અને શુદ્રો માટે બંધ થયેલાં ભગવદ્ પ્રાપ્તિનાં દ્વાર ખુલ્લાં કરી સંસારના ત્રિવિધ તાપથી તપ્ત થયેલા પીડિત, શોષિત, કચડાયેલા સમાજને તેમણે પડખે લીધો. વ્યક્તિ જીવનમાં અને સમિષ્ટમાં અનેક પ્રવૃત્તિઓ અથવા જે કંઇ બધું થતું રહ્યું છે તે આનંદમય પ્રભુની ક્રીડાપાત્ર છે. એ સમજાવી તેમણે ઉપનિષદનું તત્વજ્ઞાન જનમાનસ સુધી પહોંચાડ્યું.
તત્કાલીન ભારતની અવદશા એ પાનખર જેવી હતી. તેમાં મહાપ્રભુ વલ્લભાચાર્યનું પ્રગટ થવું એ વસંતની પધરામણી સમું હતું. તેમણે પ્રજાનાં જીવનમૂલ્યોમાં પ્રાણ પૂરી નવચેતના પ્રગટ કરી. સૈકાઓથી નશ્વિેતન થયેલા લોકમાનસમાં ચેતના પ્રગટાવી હિન્દુસ્તાનને નવા આદર્શો આપ્યા. નવી ભાવનાઓ જગાડી, નષ્ટ થતી ભારતીય સંસ્કૃતિને પુનર્જીવિત કરી.
મહાપ્રભુના સિદ્ધાંત માટે, તેમની વિચારધારા માટે ટૂંકમાં કહેવું હોય તો એમ કહી શકાય કે
એકં શાસ્ત્રં દેવકીપુત્રગીતમ્
એકો દેવો દેવકીપુત્ર એવ|
મંત્રોડપ્યેકસ્તસ્યનામાનિ યાનિ
કમૉપ્યેકં તસ્ય દેવસ્થ સેવા ||
ભગવાન શ્રીકૃષ્ણના મુખારવિંદથી ગાયેલી શ્રીમદ્ ભગવદ્ગીતા એ જ એક શાસ્ત્ર છે. દેવકીપુત્ર શ્રીકૃષ્ણ એ જ એક દેવ છે. મંત્ર પણ એક જ અને તે તેનું નામ સ્મરણ (શ્રીકૃષ્ણ શરણં મમ:) અને શ્રીકૃષ્ણની સેવા એ જ એક ખરું કર્મ છે.મહાપ્રભુજીના ભગવદ્ભક્તિના પ્રચારથી તાંત્રિક કર્મ અને શુષ્ક જ્ઞાનના ભાર નીચે દબાયેલા તત્કાલીન જનમાનસને ધર્મનો સાચો રાહ સાંપડ્યો. જનમાનસમાં ભાગવત ધર્મનું અમીસિંચન થયું. અંધાધૂંધીના એ યુગમાં હિન્દુ ધર્મ અને વૈદિક સંસ્કૃતિનો એક નવો અધ્યાય તેમણે શરૂ કર્યો. લોકોના એ હૃદયસમ્રાટ બન્યા અને લોકોએ તેમને પ્રભુ નહીં, મહાપ્રભુ તરીકે બિરદાવ્યા.
મહાપ્રભુજી વલ્લભાચાર્યનો જન્મ દિવસ છે ત્યારે બુદ્ધિશાળી પુષ્ટિમાર્ગીઓનું એ વિશેષ કર્તવ્ય છે કે જ્યારે સમાજ ભોગાકાંત બન્યો છે અને પુષ્ટિમાર્ગમાં જે કોઇ વિકૃતિઓ આવી ગઇ છે તેથી પુષ્ટિમાર્ગથી અલપિ્ત ન રહેતા મહાપ્રભુજીની વિચારધારાને બુદ્ધિપૂર્વક સમજી લઇ પુષ્ટિમાર્ગને યોગ્ય દિશામાં વાળવો જોઇએ. એ કાળની તાતી જરૂરિયાત છે.

|| શ્રી કૃષ્ણ શરણં મમ:||

|| श्रीनाथजी स्वरूप भावना || Shrinathji Swarup Bhavna ||

|| श्रीनाथजी स्वरूप भावना ||

Shrinathji Swarup Bhavna

श्रीनाथजी निकुंज के द्वार पर स्थित भगवान् श्रीकृष्ण का साक्षात् स्वरूप है। आप अपना वाम (बायाँ) श्रीहस्त ऊपर उठाकर अपने भक्तों को अपने पास बुला रहे है। मानों आप श्री कह रहे है। - ''मेरे परम प्रिय! हजारों वर्षो से तुम मुझसे बिछुड़ गये हों। मुझे तुम्हारे बिना सुहाता नहीं है। आओ मेरे निकट आओं और लीला का रस लो। ''प्रभु वाम अंग पुष्टि रूप है। वाम श्रीहस्त उठाकर भक्तों को पुकारने का तात्पर्य है कि प्रभु अपने पुष्टि भक्तों की पात्रता, योग्यता-अयोग्यता का विचार नहीं करते और न उनसे भगवत्प्राप्ति के शास्त्रों में कहे गये साधनों की अपेक्षा ही करते है। वे तो निःसाधन जनो पर कृपा कर उन्हे टेर रहे है। श्रीहस्त ऊँचा उठाकर यह भी संकेत कर रहे है कि जिस लील-रस का पान करने के लिए वे भक्तों को आमंत्रित कर रहे है, वह सांसारिक विषयों के लौकिक आनन्द और ब्रह्मानन्द से ऊपर उठाकर भक्त को भजनानन्द में मग्न करना चाहते है।परम प्रभु श्रीनाथजी का स्वरूप दिव्य सौन्दर्य का भंडार और माधुर्य की निधि है। मधुराधिपती श्रीनाथजी का सब कुछ मधुर ही मधुर है। अपने सौन्दर्य एवं माधुर्य से भक्तों को वे ऐसा आकर्षित कर लेते हैं कि भक्त प्रपंच को भूलकर देह-गेह-संबंधीजन-जगत् सभी को भुलाकर प्रभु में ही रम जाता है, उन्ही में पूरी तरह निरूद्ध हो जाता है। यही तो हैं प्रभु का भक्तों के मन को अपनी मुट्ठी बाँधना। वास्तव में प्रभु अपने भक्तों के मन को मुट्ठी में केद नहीं करते वे तो प्रभु-प्रेम से भरे भक्त-मन रूपी बहुमूल्य रत्नों को अपनी मुट्ठी में सहेज कर रखते है। इसी कारण श्रीनाथजी दक्षिण (दाहिने) श्रीहस्त की मुट्ठी बाँधकर अपनी कटि पर रखकर निश्चिन्त खडे़ है। दाहिना श्रीहस्त प्रभु की अनुकूलता का द्योतक है। यह प्रभु की चातुरी श्रीनाथजी के स्वरूप में प्रत्यक्ष दृष्टिगोचर होती है। प्रभु श्रीनाथजी नृत्य की मुद्रा में खडे है। यह आत्मस्वरूप गोपियों के साथ प्रभु के आत्मरमण की, रासलीला की भावनीय मुद्रा है। रासरस ही परम रस है, परम फल है। प्रभु भक्तों को वही देना चाहते है।

पुष्टिमार्ग के सर्वस्व प्रभु श्रीनाथजी के स्वरूप का वर्णन 'अणुभाष्य -प्रकाश-रश्मि' में किया गया हैं-
                                                           'उक्षिप्तहस्तपुरूषो भक्तमाकारयत्युत'
                                                            दक्षिणेन करेणासौ मुष्ठीकृत्य मनांसिनः ।
                                                            वाम कर समुद्धृत्य निहनुते पश्य चातुरीम्‌॥
                       इसी भाव का शब्दांकन एक पद में सुन्दर ढंग से किया हैः-
                                                            देक्ष्यो री मै श्याम स्वरूप।
                                                            वाम भुजा ऊँचे कर गिरिधर,
                                                            दक्षिण कर कटि धरत अनूप।
                                                            मुष्टिका बाँध अंगुष्ट दिखावत,
                                                            सन्मुख दृष्टि सुहाई।
                                                            चरण कमल युगल सम धरके,
                                                             कुंज द्वार मन लाई।
                                                            अतिरहस्य निकुंज की लीला,
                                                             हृदय स्मरण कीजै।
                                                             'द्वारकेश' मन-वचन-अगोचर,
                                                             चरण-कमल चित दीजै॥

श्रीनाथजी के मस्तक पर जूडा है, मानों श्री स्वामिनीजी ने प्रभु के केश सँवार कर जूडें के रूप में बाँध दिये है। कर्ण और नासिका में माता यशोदा के द्वारा कर्ण-छेदन-संस्कार के समय करवाये गये छेद हैं। आप श्रीकंठ में एक पतली सी माला 'कंठसिरी' धारण किए हुए है। कटि पर प्रभु ने 'तनिया' (छोटा वस्त्र) धारण कर रखा है। घुटने से नीचे तक लटकने वाली 'तनमाला' भी प्रभु ने धारण कर रखी है। आपके श्रीहस्त में कड़े है, जिन्हे मानों श्रीस्वामिनीजी ने प्रेमपूर्वक पहनाया है। निकुंजनायक श्री नाथजी का यह स्वरूप किशोरावस्था का है। प्रभु श्री कृष्ण मूलतः श्यामवर्ण है। श्रृंगार रस का वर्ण श्याम ही है। प्रभु श्रीनाथजी तो श्रृंगार रस, परम प्रेम रूप है। वही मानों उनके स्वरूप में उमडा पड़ रहा है। अतः आपश्री का श्यामवर्ण होना स्वभाविक है किन्तु श्रीनाथजी के स्वरूप में एक विशेषता यह है कि उनके स्वरूप में भक्तों के प्रति जो अनुराग उमड़ता है इसलिए उनकी श्यामता मे अनुराग की लालिमा भी झलकती है। इसी कारण श्रीनाथजी का स्वरूप लालिमायुक्त श्यामवर्ण का है। प्रभु की दृष्टि सम्मुख और किचिंत नीचे की ओर है क्योंकि वे शरणागत भक्तो पर स्नेहमयी कृपापूर्ण दृष्टि डाल रहे है। प्रभु श्रीनाथजी की यह अनुग्रहयुक्त दृष्टि ही तो पुष्टिभक्तों का सर्वस्व है।

मारा घटमां बिराजता श्रीनाथजी

मारा घटमां बिराजता श्रीनाथजी मारा घटमां बिराजता श्रीनाथजी, यमुनाजी, महाप्रभुजी 

मारु मनडुं छे गोकुळ वनरावन मारा तनना आंगणियामां तुलसीनां वन मारा प्राण जीवन….मारा घटमां.

मारा आतमना आंगणे श्रीमहाकृष्णजी मारी आंखो दीसे गिरिधारी रे धारी मारु 

तन मन गयुं छे जेने वारी रे वारी हे मारा श्याम मुरारि…..मारा घटमां. 

हे मारा प्राण थकी मने वैष्णव व्हाला नित्य करता श्रीनाथजीने काला रे वाला 

में तो वल्लभ प्रभुजीनां कीधां छे दर्शन मारुं मोही लीधुं मन…..मारा घटमां. 

हुं तो नित्य विठ्ठल वरनी सेवा रे करुं हुं तो आठे समा केरी झांखी रे करुं 

में तो चितडुं श्रीनाथजीने चरणे धर्युं जीवन सफळ कर्युं … मारा घटमां. 

में तो पुष्टि रे मारग केरो संग रे साध्यो मने धोळ किर्तन केरो रंग रे लाग्यो 

में तो लालानी लाली केरो रंग रे मांग्यो हीरलो हाथ लाग्यो … मारा घटमां. 

आवो जीवनमां ल्हावो फरी कदी ना मळे वारे वारे मानवदेह फरी न मळे फेरो 

लख रे चोर्यासीनो मारो रे फळे मने मोहन मळे … मारा घटमां.

मारी अंत समय केरी सुणो रे अरजी लेजो शरणोमां श्रीजीबावा दया रे करी 

मने तेडां रे यम केरां कदी न आवे मारो नाथ तेडावे … मारा घटमां.

Krishnavtar Shri Dwarkadhish || કૃષ્‍ણ અવતાર - શ્રી દ્વારકાધીશ ||

કૃષ્‍ણ અવતાર - આમ દ્વારકાધીશ કહેવાયા શ્રી દ્વારકાધીશ બન્‍યા

શ્રી કૃષ્‍ણ દ્વારકાધીશ કઈ રીતે બન્‍યા તે હકીકત જાણવા જેવી છે. કંસના સસરા જરાસંઘે મથુરા પર ૧૭ હુમલા કર્યા. શ્રી કૃષ્‍ણની આગેવાની હેઠળ મથુરાવાસીઓએ આ દરેક આક્રમણનો અડગ રહીને સામનો કર્યો. શ્રી કૃષ્‍ણને એ વાતનો ખ્‍યાલ આવી ગયો કે હંસ અને ધિમક જરાસંઘની મુખ્‍ય તાકાત છે. પોતાની દીર્ઘદ્રષ્ટિ વાપરી શ્રી કૃષ્‍ણે આ બન્નેને મારી નખાવ્‍યા. આ બન્નેના મોતથી જરાસંઘનો આત્‍મવિશ્વાસ ડગી ગયો અને તેનું સૈન્‍ય ડઘાઈ ગયું.

Shree Dwarkadhish

|પરંતુ જરાસંઘે હિંમત કરી ફરી એક વખત મથુરા પર હુમલો કર્યો. આ સમયે યાદવસભાના વિક્રાડુએ કૃષ્‍ણને કડવું સત્‍ય જણાવ્‍યું, “કૃષ્‍ણ અમને તમારા પ્રત્‍યે અનન્ય પ્રેમ છે. આપના ઋણ અમે ચૂકવી શકીએ તેમ નથી. આ આક્રમણ આપને કારણે જ થઈ રહ્યા છે. મથુરાના લોકો પરેશાન થઈ ગયા છે. અહીં લોકોનો વિકાસ રુંધાઈ રહ્યો છે. આ સમયે વધુ એક આક્રમણનો ભય લોકોને સતાવી રહ્યો છે. આ સંજોગોમાં લોકોની શાંતિ ખાતર આપ અમને છોડી જતા રહો. આપના હિતેચ્‍છુ લાગણીના આવેશમાં આપની પાછળ ઘેલા થઈ શકશે નહીં. આપના ભક્ત તરીકે હું આપને આ વિનંતી કરી રહ્યો છું.” આ શબ્‍દો સાંભળી સમગ્ર યાદવસભામાં સન્નાટો છવાઈ ગયો વિક્રાડુના આ સુચનને શ્રી કૃષ્‍ણના પિતા વાસુદેવે ટેકો આપ્‍યો. શ્રી કૃષ્‍ણને પરિસ્થિતિની ગંભીરતા સમજાતા તેમણે મથુરા છોડવાનું નક્કી કર્યું. તેમણે યાદવોને જણાવ્‍યું કે મેં તમને સંસ્‍કૃતિનું જ્ઞાન આપ્‍યું છે. એ મુજબ જીવનનું આચરણ રાખશો, હું મથુરા છોડી દ્વારકા જઈ રહ્યો છું. ત્‍યાર બાદ ગિરનાર પર્વત ઓળંગી શ્રી કૃષ્‍ણએ પ્રભાસ પાટણ (હવે, સોમનાથ)ની નજીક દ્વારકા નગરીની (સુવર્ણ નગરી દ્વારકા) સ્‍થાપના કરી. દ્વારકા આવ્‍યા પછી પણ ધર્મને પાયામાં રાખીને રાજ્ય સ્‍થાપવાનો તેમનો મુખ્‍ય ઉદેશ રહ્યો. તેમણે દ્વારકાને ધર્મને આધારિત રાજ્ય તરીકે પ્રસ્‍થાપિત કર્યું. દ્વારકાની ખ્‍યાતિ ધર્મરાજ્ય તરીકે ઠેર-ઠેર પ્રસરી અને આમ, દ્વારકાના રાજા તરીકે તેઓ ‘‘શ્રી દ્વારકધીશ‘‘ તરીકે ઓળખાયા. શ્રી કૃષ્‍ણના જીવનનું મહત્‍વ સમકાલીન નહીં પણ સર્વકાલીન રહ્યું છે. આથી જ આજે ૫૦૦૦ વર્ષ પછી માત્ર વૈષ્‍ણવો (વિષ્‍ણુ અને શ્રી કૃષ્‍ણના ભક્તો) જ નહીં પરંતુ દરેક લોકો દ્વારા કૃષ્‍ણજન્મ ઉજવવામાં આવે છે. તેમની જીવનશૈલી દરેક સમયે અડીખમ રહી શકી છે