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अब हो मेरे ललना प्रथम प्रणाम करू श्रीवल्लभ

अब हो मेरे ललना प्रथम प्रणाम करू श्रीवल्लभ , सुमरो श्रीविट्ठलनंद हो....हिली मिली जुरमट खेलिए......
अब हो मेरे ललना नेक होरी श्रीवल्लभ साथ हो , घर आवो रंगीले नाथ हो..हिली मिली जुरमट खेलिए......
अब हो मेरे ललना श्रीविट्ठल गृह प्रकट भये , मानो प्रकट्यो पूरण चंद हो....हिली मिली जुरमट खेलिए......
अब हो मेरे ललना श्रीगोकुलनाथ सोहावनो, सबे मिली क खेलन जाये हो..हिली मिली जुरमट खेलिए......
अब हो मेरे ललना उड़त अबीर गुलाल ज्यो, श्रीवल्लभ छिरके जाई हो....हिली मिली जुरमट खेलिए......
अब हो मेरे ललना श्रीगोकुल बिथनी सांकरी, मची है अरगजा कीच हो..हिली मिली जुरमट खेलिए......
अब हो मेरे ललना ताल मृदंग दफ बांसुरी , अरु घुमड़ रह्यो सिंघद्वार हो.....हिली मिली जुरमट खेलिए......
अब हो मेरे ललना धोती उपरना केशरी , अरु केशर भीनी पाघ हो......हिली मिली जुरमट खेलिए......
अब हो मेरे ललना ऐसे खेले प्राणपिया , अरु सब दिन फागुन बिच हो ....हिली मिली जुरमट खेलिए......
अब हो मेरे ललना खेल चले आनंदसु , अरु आनंद कह्यो न जाई हो...हिली मिली जुरमट खेलिए......
अब हो मेरे ललना तुलसीमाल अरु मुध्रिका , अरु गले गुंजनको हार हो...हिली मिली जुरमट खेलिए......
अब हो मेरे ललना चलन हसन मनमे गडी, अरु बेनन कह्यो न जाई हो...हिली मिली जुरमट खेलिए......
अब हो मेरे ललना श्रीविट्ठलजीके लाडिले , अरु चित लियो चितचोर हो...हिली मिली जुरमट खेलिए......
अब हो मेरे ललना भाग्य बड़े गुजरातिनके , जिन दियो है सर्वस्व वारी हो...हिली मिली जुरमट खेलिए......
अब हो मेरे ललना सारंगी प्रतापते , पाए श्रीगोकुलनाथ हो....हिली मिली जुरमट खेलिए......
अब हो मेरे ललना श्रीगोकुलनाथके वारने , जन चतुरा बलिबलि जाये जो....हिली मिली जुरमट खेलिए......

आरती कुँज बिहारीकी

आरती कुँज बिहारीकी
आरती कुँज बिहारी की
श्री गिरिधर कृष्ण मुरारी की ..

गले में वैजन्ती माला, माला
बजावे मुरली मधुर बाला, बाला
श्रवण में कुण्डल झल्काला, झलकाला
नन्द के नन्द, श्री आनन्द कन्द, मोहन बॄज चन्द
राधिका रमण बिहारी की
श्री गिरिधर कृष्ण मुरारी की ..

गगन सम अंग कान्ति काली, काली
राधिका चमक रही आली, आली
लसन में टाड़े वनमाली, वनमाली
भ्रमर सी अलक, कस्तूरी तिलक, चन्द्र सी झलक
ललित छवि श्यामा प्यारी की
श्री गिरिधर कृष्ण मुरारी की ..

जहाँ से प्रगट भयी गंगा, गंगा
कलुष कलि हारिणि श्री गंगा, गंगा
स्मरण से होत मोह भंगा, भंगा
बसी शिव शीश, जटा के बीच, हरे अघ कीच
चरण छवि श्री बनवारी की
श्री गिरिधर कृष्ण मुरारी की ..

कनकमय मोर मुकुट बिलसै, बिलसै
देवता दरसन को तरसै, तरसै
गगन सों सुमन राशि बरसै, बरसै
अजेमुरचन मधुर मृदंग मालिनि संग
अतुल रति गोप कुमारी की
श्री गिरिधर कृष्ण मुरारी की ..

चमकती उज्ज्वल तट रेणु, रेणु
बह रही बृन्दावन वेणु, वेणु
चहुँ दिसि गोपि काल धेनु, धेनु
कसक मृद मंग, चाँदनि चन्द, खटक भव भन्ज
टेर सुन दीन भिखारी की
श्री गिरिधर कृष्ण मुरारी की ..

ॐ जय शिव ॐकारा

ॐ जय शिव ॐकारा
ॐ जय शिव ॐकारा, स्वामी हर शिव ॐकारा .
ब्रह्मा विष्णु सदाशिव अर्धांगी धारा ..
जय शिव ॐकारा ..

एकानन चतुरानन पंचानन राजे
स्वामी पंचानन राजे .
हंसासन गरुड़ासन वृष वाहन साजे ..
जय शिव ॐकारा ..

दो भुज चारु चतुर्भुज दस भुज से सोहे
स्वामी दस भुज से सोहे .
तीनों रूप निरखते त्रिभुवन जन मोहे ..
जय शिव ॐकारा ..

अक्षमाला वनमाला मुण्डमाला धारी
स्वामि मुण्डमाला धारी .
चंदन मृग मद सोहे भाले शशि धारी ..
जय शिव ॐकारा ..

श्वेताम्बर पीताम्बर बाघाम्बर अंगे
स्वामी बाघाम्बर अंगे .
सनकादिक ब्रह्मादिक भूतादिक संगे ..
जय शिव ॐकारा ..

कर में श्रेष्ठ कमण्डलु चक्र त्रिशूल धरता
स्वामी चक्र त्रिशूल धरता .
जगकर्ता जगहर्ता जग पालन कर्ता ..
जय शिव ॐकारा ..

ब्रह्मा विष्णु सदाशिव जानत अविवेका
स्वामि जानत अविवेका .
प्रणवाक्षर में शोभित यह तीनों एका .
जय शिव ॐकारा ..

निर्गुण शिव की आरती जो कोई नर गावे
स्वामि जो कोई नर गावे .
कहत शिवानंद स्वामि मन वाँछित फल पावे .
जय शिव ॐकारा ..

ओम जय जगदीश हरे

ओम जय जगदीश हरे, स्वामी जय जगदीश हरे .
भक्त जनों के संकट, क्षण में दूर करे ..

जो ध्यावे फल पावे, दुख बिनसे मन का .
सुख सम्पति घर आवे, कष्ट मिटे तन का ..

मात पिता तुम मेरे, शरण गहूं मैं किसकी .
तुम बिन और न दूजा, आस करूं मैं जिसकी ..

तुम पूरण परमात्मा, तुम अंतयार्मी .
पारब्रह्म परमेश्वर, तुम सब के स्वामी ..

तुम करुणा के सागर, तुम पालनकर्ता .
मैं सेवक तुम स्वामी, कृपा करो भर्ता ..

तुम हो एक अगोचर, सबके प्राणपति .
किस विधि मिलूं दयामय, तुमको मैं कुमति ..

दीनबंधु दुखहर्ता, तुम रक्षक मेरे .
करुणा हस्त बढ़ाओ, द्वार पडा तेरे ..

विषय विकार मिटाओ, पाप हरो देवा .
श्रद्धा भक्ति बढ़ाओ, संतन की सेवा ..

मंगल रूप यशोदानंद ॥
मंगल मुकुट कानन में कुंडल मंगल तिलक बिराजत चंद ॥१॥

मंगल भूषण सब अंग सोहत मंगल मूरति आनंद कंद ॥
मंगल लकुट कांख में चांपे मंगल मुरली बजावत मंद ॥२॥

मंगल चाल मनोअहर मंगल दरशन होत मिटत दुःख द्वंद ॥
मंगल ब्रजपति नाम सबन को मंगल यश गावत श्रुति छंद ॥३॥

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 ,

श्री गिरिराजधार्याष्टकम

भक्ताभिलाषा चरितानुसारी दुग्धादिचौर्यण यशोविसारी ।
कुमारिता नन्दित घोषनारि ममः प्रभु श्री गिरिराजधारी ॥१॥

ब्रजांगनावृन्द सदाबिहारी अंगैर्गुहागार तमोपहारी ।
क्रीडा रसावेश तमोभिसारी ममः प्रभु श्री गिरिराजधारी ॥२॥

वेणुस्वनानन्दित पन्नगारी रसातलानृत्य पद प्रचारी ।
क्रीडन्वयस्या कृतिदैत्यमारी ममः प्रभु श्री गिरिराजधारी ॥३॥

पुलिन्ददारा हित शम्बरारी रमासदोदार दयाप्रकारी ।
गोवर्धने कन्द फलोपहारी ममः प्रभु श्री गिरिराजधारी ॥४॥

कलिन्दजाकूल दुकूलहारी कुमारिका कामलावितारी ।
वृन्दावने गोधनवृन्दचारी ममः प्रभु श्री गिरिराजधारी ॥५॥

व्रजेन्द्र सर्वाधिक शर्मकारी महेन्द्र गर्वाधिक गर्वहारी ।
वृन्दावने कन्दफलोपहारी ममः प्रभु श्री गिरिराजधारी ॥६॥

मनः कलानाथ तमोविदारी वंशीरवाकारित तत्कुमारी ।
रासोत्सवोद्वेल्ल रसाब्धिसारी ममः प्रभु श्री गिरिराजधारी ॥७॥

मत्तद्विपोद्याम गतानुकारी लुण्ठ्त्प्रसुना प्रपदीनहारी ।
रामोरसस्पर्श करप्रसारी ममः प्रभु श्री गिरिराजधारी ॥८॥
॥ इति श्रीमद्वल्लभाचार्य विरचितं श्री गिरिराजधार्याष्टकम सम्पूर्णम ॥

ઝારીજી ભરવા સમયે બોલવાનો શ્લોક

ઝારીજી ભરવા સમયે બોલવાનો શ્લોક :

પ્રિયારતિ શ્રમહરમ સુગન્ધિ પરિશીતલમ, યામુનમ વારિ પાત્રેસ્મિન ભવ શ્રી કૃષ્ણ તાપહૃત |

ઈદમપાનીય પાત્રમ હિ વ્રજનાથાય કલ્પિતમ, રાધાધરાત્મકત્વેન ભૂયાત તદુપમેવતત ||

ભાવાર્થ : (રાત્રિ વિહારમાં) પ્રિયાજી સાથેના સ્નેહને કારણે સ્મર શ્રમ જલનું નિવારણ કરનાર, સુગંધિત તાપનાશક એવું શીતલ શ્રી યમુનાજલ આ ઝારીજીરૂપી પાત્રમાં રહેલું આ જલ શ્રીકૃષ્ણના તાપનું નાશક થાઓ.

श्री गुंसाईजीनुं धोळ

श्री गुंसाईजीनुं धोळ

श्री गुंसाईजीने जाणोंजी, एह्नां स्वरुपने वखाणोजी, श्री गुंसाईजीने जाणोंजी.
चलती जै जै श्री विठ्ठलेश जै जै श्री विठ्ठलेश जलेबीनो उत्सव जै जै श्री विठ्ठलेश
जलेबी आरोगे श्रीजी जै जै श्री विठ्ठलेश क्लेश ना रहे लेश जै जै श्री विठ्ठलेश
             श्री विठ्ठलेशने हुं नमन करूँ | कृपासिंधुने हुं नमन करूँ |
भक्त वत्सलने हुं नमन करूँ | अति सुन्दरने हुं नमन करूँ |

चलती जै जै श्री विठ्ठलेश जै जै श्री विठ्ठलेश जलेबीनो उत्सव जै जै श्री विठ्ठलेश
जलेबी आरोगे श्रीजी जै जै श्री विठ्ठलेश क्लेश ना रहे लेश जै जै श्री विठ्ठलेश || १ ||
कृष्णलीलाना रसिकने हुं नमन करूँ | श्री पति प्रभुने हुं नमन करूँ |
श्री वल्लभनन्दने   हुं नमन करूँ | नवनीतप्रभुना नवनीतने हुं नमन करूं |

चलती जै जै श्री विठ्ठलेश जै जै श्री विठ्ठलेश जलेबीनो उत्सव जै जै श्री विठ्ठलेश
जलेबी आरोगे श्रीजी जै जै श्री विठ्ठलेश क्लेश ना रहे लेश जै जै श्री विठ्ठलेश  || २  ||

वृन्दावनना चंदने हुं नमन करूँ | चरणाटधामने हुं नमन करूँ |
बसो बावनना नाथने हुं नमन करूँ | अष्ट सखाना स्थापकने हुं नमन करूँ |
चलती जै जै श्री विठ्ठलेश जै जै श्री विठ्ठलेश जलेबीनो उत्सव जै जै श्री विठ्ठलेश
जलेबी आरोगे श्रीजी जै जै श्री विठ्ठलेश क्लेश ना रहे लेश जै जै श्री विठ्ठलेश  || ३ ||

रामलीलाना नाथने हुं नमन करूँ | प्रेम स्वरूपने हु नमन करूँ |
सेवा रीत प्रीत प्रभुने हुं नमन करूँ | व्रजना आनन्दकंदने हुं नमन करूँ |
चलती जै जै श्री विठ्ठलेश जै जै श्री विठ्ठलेश जलेबीनो उत्सव जै जै श्री विठ्ठलेश
जलेबी आरोगे श्रीजी जै जै श्री विठ्ठलेश क्लेश ना रहे लेश जै जै श्री विठ्ठलेश  || ४ ||

आज प्रभात जात मारग में...

आज प्रभात जात मारग में, सुगन भयो फल फलित जसोदा के ।

मंगल निध जाके भवन बिराजत, इत आनद अंग अंग प्रमदा के ।। १ ।।

सीतल सुवास अवासन महियां, मंगल गीत गावत मिल सखियां ।

परमानंद निरखि मोहन मुख, हरख हीये सीतल भई अखियां ।। २ ।।

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दीनता सागर श्री ललिताजी की जय ।।

यश सागर श्री गोकुलनाथजी की जय ।।

शिक्षा सागर श्री हरिराई महाप्रभुचरण की जय ।।

टीका सागर श्री गोपेश्वरलालजी की जय ।।

गुण सागर श्री गोपीजन की जय ।।

ज्ञान सागर श्री भागवतजी की जय ।।

कीर्तन सागर श्री सूरदासजी की जय ।।

रासविलास सागर श्री ब्रजभूमिकाजी की जय ।।

करुणा सागर श्री गुरुदेवजी की जय ।।

Last Message of Shri Vallabh

Last days of Shri Vallabh at Hanuman Ghat on banks of Ganges. He knew that the time of his passing was near so his family was informed for His last Darshan and then He gave them His last message.

As He had taken vow of silence, He wrote a few words on sand by way of counsel they were in the form of three and a half verses.
Listen to my last words.I foresee a time when you will forget God and become engrossed in worldly matters it is likely that you will become slaves of your passions, which will turn you away from the path of Devotion.
Instead of rendering service to God, which is your primary duty, you will fritter away your time and energy in idle pursuits. But if you folllow My advice, God will not forget you. You should believe that Krishna is our God and never slaken your faith in Him,and He will surely protect you.
You should regard Him as the be all and end all of your life. Your ultimate goal (good) lies in serving Him, which should be done with all your heart, mind and soul.
Trust in His protection. Remember Him always in all your thoughts, words and deeds.
As soon as He ended, lord Krishna manifested himself visually on the spot and wrote one and a half verse completing the message.
If you have faith in Me, You will be under My care and protection and will not suffer failure of any sort. Be free from all sorrows and anxieties concerning your future, for, it is safe in My hands only. You should love Me with the love of Gopies.If you do so, then you will surely secure liberation that is the only means of union with Me, by which you will regain your original divine nature.
Do not give your thoughts to worldly matters. Be devoted to Me and render service to Me by all means at your disposal.
Soon after this Vallabhacharya rose from his seat and entered into the Ganges singing to Himself the song of the Gopies and the Yugal Geet and the Gita from the Bhagawata, concentrating his mind on God's Form and Lo a brilliant flame in the form of God arose from the waters and whisked him away in the sight of thousands of men, women and children who had congregated there to have his last darshan.
This event took place on the third day of the waxing moon in the month of ashad in the samvat year 1587 (1532AD)

Significance of Ekaadashi

Ekaadashi

Ekadashi is the eleventh day of the bright or the dark fortnight of every Lunar month in the Hindu calendar. It is known asHarivaasar- Hari’s own day. It is considered to be an auspicious tithi, capable of purging the souls from sins and vices. It is a spiritual day that purifies the body and soul and eliminates the dosh from the senses.
What makes Ekadashi a pious day? What gives the day the influence to decontaminate the mind? Here is a story from the Padma-Purana on the birth of Ekadashi.
In the beginning of all material creation, the living and non-living were created within the world made of the five basic elements or thePanch-Mahabhoot, namely; Earth, Water, Fire, Air and Space. At that time, Bhagwan also created a Paap-purush to punish and give misery to the wrong and sinful persons. It was sin personified. To control the Paap-purush, Bhagwan created Yamaraj and a place called nark, a hellish region, where the dishonest, deceitful and sinful persons could be punished after they died. One day, when Bhagwan went to the house of Yamaraj and was being welcomed, He heard some miserable cries. Upon asking, He learned that the living entities of earth who fell into the nark were going through extreme suffering due to their past misdeeds or Bad Karma. When Bhagwan witnessed the horrifying scene, His heart filled with compassion and immediately, He manifested a deity from His own body, who He named Ekadashi, for the purpose of uplifting the fallen souls and giving them another chance to compensate for their ill-deeds. From that day on, whoever followed the vow of Ekadshi strictly, was elevated to Vaikunth- Bhagwan’s own abode. She had a massive influence as She had manisfested from Bhagwan’s own divine body. Eventually, the Paap-purush had no place to reside and he fell in Bhagwan’s feet and requested shelter. At that time, Bhagwan mercifully ordained that on the day of Ekadashi, the Paap-purush could take shelter in the food-grains. Hence, whoever ate food-grains or anna on the Ekadashi day, was deprived of the pious effect of the day and became prone to suffering. Therefore, on this day, people abstain from eating anna (cooked food grains, cereals, beans etc.) and restrict their intake to water, milk and fruits; commonly known as Phalaahaar (phal-aahaar: a fruit diet).
Let us try to understand how Ekadashi is related to purifying the senses.
There are ten senses- five Gnan-indriya, the senses of knowledge, or the sense organs; and the five Karma-indriya, the senses of action, or the working organs. The eleventh is the mind- Man- which controls the working of all the other ten senses. Vedas say, “Mano hi indriyaanaam raja”, mind is the king of all senses. Here is a small story from the Upnishad to explain this.
Once, there was a sage who was teaching his two disciples. A discussion was on regarding the working of the sense organs. When the sage began to ask them questions, the first one said, “Guruji, may you please repeat, I did not see what you wanted me to.” The other said too, “Guruji, could you please repeat to me as well, I did not listen to what you wanted me to.” The guru was surprised with the request and asked them why they could not see or hear what they were supposed to, in spite of being right there. They replied, “Guruji, our minds were elsewhere.” To this the sage asked a very simple question. “Sons, the eyes are meant to see and the ears are meant to hear. How could you have not seen or heard despite both of your senses doing their respective roles? Tell me, is it the duty of the mind to see and hear or is it the eyes and the ears that are supposed to do that?” The disciples had no answer. Their guru did. He explained, “Sons, the sense organs have been allocated their respective roles, but their efficiency and the quality of the fruit solely depends on the eleventh sense-the king of all senses- the mind, man. It only appears that the senses are consuming, where as, it is the mind that consumes and experiences and the senses are a mere means to convey the objects to the mind. Also, the eyes would see, the ears would listen, the nose would smell, the tongue would taste, the skin would feel; and similarly the other five karma-indriya, action organs, would also work the way they are designed, but unless the mind is attached to them and is focussed on them at the time of their working, they will not yield the desired result and there will always be a disconnection from the goal. Therefore, it is very important to conjoin the mind with the ten senses while using them to get the true and the finest result. “
Hence, the eleventh sense-the man, is the most important and powerful of all the senses and it therefore becomes very important to keep it clean, pure and pious and Ekadashi gives us a chance to do that.
There is a proverb in Hindi, which means that whatever food we eat directly influences our mind and reflects likewise. It is said in the Upnishad, ‘annamayam hi saumyamanah’ , meaning, “dear shishya, the mind is but the food we eat” . The eaten anna culminates in three ways. One part satisfies the senses and after absorption of the nutrients, the residual waste is removed from the body; another part, the absorbed part, is converted into the seven tissue elements (dhaatu) thus nourishing the body; and the third part directly acts on the mind. Lord Krishna Himself says in Shrimad Bhagvat Geeta, (Chapter 17, verses 8, 9, 10), that different food-types have different effects on people. The wise ones (sattvik) like juicy, pulpy and nourishing diet that brings vitality, health, happiness and promotes life. The passionate ones (rajas) like what is spicy, sour, bitter, pungent, dry and which causes unhappiness, misery and disease; and the ignorant ones (tamas) like foul, stale, decomposed, impure food that breeds dark ignorance and nescience.
Therefore, on the Ekadashi day, people vow to eat sattvik diet that comprises of fruits and water, so as to purify their body as well as their mind-the eleventh sense, thus justifying the significance of the day.
Scientifically, just as anybody would need some rest from the daily grind to relax and refresh, the body system needs a break too, to refresh, cleanse and detoxify the system. One day every fortnight, the abstinence from anna and the intake of water, fruits or pure milk detoxifies the body and cleanses the system. This is another reason why Ekadashi is justifiable.
Ekadashi is the Yug-dharma of Kaliyug, the present age, and should be practised by each one. Shri Mahaprabhuji says in Nibandh, “ekaadashyupavaasaadi kartavyam..” (Sarva Nirnay- 244), that one must observe the Ekadashi vrat to discipline the mind.
It is ironical, though, that people have found alternatives to the phal-aahaar (which literally and essentially means, a fruit diet) and have improvised on all that is permissible to take on Ekadashi to create new oily, spicy, heavy dishes, failing the purpose of the fast! On the contrary, most of the dishes prepared that day are known to increase vaat and pitta, according to Ayurveda. Instead of a research on what is harmful and what is healthy in order to satisfy the senses even on that day, it is more advisable to refrain from cooked food, even if permissible to consume on Ekadashi.
Besides all of this, one must sing Hari’s praises, recite Hari’s name and concentrate on His swaroop and His leela as much as he can on this day. The process is simply understood. First, we free our senses and our mind from dosh, make our hearts pure and worthy of seating Hari in it, and then we chant the benevolent Hari’s name and welcome Him to grace us with His enchanting swaroop. It should not be interpreted that it is only on Ekadashi that Hari must be remembered; Shri Mahaprabhuji states in Navratnam, that Shri Krishna must be remembered at all times and His name be chanted continuously,

Tasmaat sarvaatmanaa nityam ShriKrishnah sharanam mama
vadadbhireva satatam stheyamityeva me matih//9//

But on Ekadashi, a special and conscious effort should be made to do even more than what may be usually done, as by celebrating Hari’s leela even more on this day, pleases Hari as the mind is consciously focussed on Him.
Thus, considering all that has been said above, the observance of Ekadashi vrat becomes important for a clean and healthy body and a disciplined mind, worthy of Hari’s grace.

Importance of Aarti in Pushtimarg

BalKrishna

We associate the word Aarti with the glorious darshan of the Lord, a huge gathering of bhaktas before Him in the mandir, loud sounds of bells, gongs and cymbals, and an auspicious ritual of waving fire before the Lord. We also perform aarti to welcome, to honour, to greet revered persons, as a humble gesture. What does this ritual mean? Let us try to understand the origin, the meaning and the various bhaav associated with aarti.
When there is a person we look up to or respect so much that his value becomes greater than the most valuable possession we have, we offer up that very possession to the person, signifying that nothing is as dear to us as him, and could be given up easily for him. The word 'nyochhavar' means- to offer up, give up, surrender or sacrifice and it was done to show regard for someone or to ward off dangers.

In earlier times, when there was no currency, Barter system was practiced. People used to exchange commodities in buying and selling. At that time, food grains, or anna was considered to be the most valuable asset, as it supported life. Wheat symbolised anna. Therefore, the ritual of offering up the 'muthiya' (four small clumps made of wheat dough) began then, which is still continued along with the aarti considering the ancient bhaav. Just after the four 'muthiya' are waved before the Lord and supposed to be thrown in the four directions, the aarti takes place. During aarti, small wicks made of cotton, dipped in ghee arranged in a silver holder are lit and waved before the Lord in clockwise circular motion.
Alternatively, on main Utsavas, an aarti holder is made from wheat dough added with a lot of turmeric powder (haldi), and the ghee-dipped wicks are arranged in it. Haldi is known to be auspicious and has healing powers, besides having a yellow colour that is considered to be felicitous. Therefore, we use haldi on religious occasions. We also use the red coloured kumkum which is made from haldi too; and is thus considered auspicious. Red is also the colour of love, 'anuraag'.
Fire has many great qualities. It is known for its purity, power, magnificence and warmth. Offering up fire before the Lord symbolises His supremacy over all the qualities of fire. Nothing in existence is as beautiful, pure, powerful, magnificent, warm and divine as our beloved Lord.

In terms of Pushtimarg, aarti has a different, profound and beautiful bhaav.
There are four main aartis that take place on a regular seva day. Mangla aarti, Rajbhog aarti, Sandhya aarti and Shayan aarti. There are special aartis on Utsavas whaich are done in addition to the daily four aartis.

Aarti means, the pain felt in separation. Shri Thakurji is the most beautiful, adorable little child seated in Shri Yashodaji’s lap, as well as the most fascinating, youthful and fulfilling beloved of the gopijan. When Shri Thakurji is in the Nandalaya (His home) with Yashodaji and Nadraiji, the gopis cannot be close to Him or spend any time with Him, and thus crave for His company and look for the smallest opportunity to behold their beloved’s lotus face. When Shri Thakurji is away in the woods of Vridavan with His 'gwaa- baal' companions, the gopis meet Him there and Shri Yashodaji misses her dearest child back home, without whom, her day passes with great difficulty and she keeps remembering Him and his charming leelas at home. Although Shri Thakurji is capable of doing many leelas at one time, He intentionally lets His bhaktas feel the longing for Him as when He meets them after a long, painful wait, the joy of union multiplies in leaps and bounds. Shri Harirayji says in the Shikshapatra, “Viprayogastu mahaphalam.. ” It means that the pain felt in ShriThakurji’s separation is the ultimate fruit of Pushti Bhakti. Aapshri explains that at the time of union, the bhakta feels Shri Thakurji just before him or with him, but at the time of separation, Shri Thakurji is felt everywhere, all the time!

The aartis have to be understood keeping both the bhaav in mind. The 'baal-bhaav', that Shri Nand-Yashoda have for Shri Thakurji, and the' kishor-bhaav', with which the Gopijan are bestowed.
Mangla aarti signifies Shri Yashodaji warding off the evil from her beautiful son and joyfully welcoming little Lord Krishna to start His play on another fine morning. The gopijan who come for Shri Thakurji’s darshan in the morning suggest through the burning flames of the aarti, that their hearts have been burning in the same manner in His separation all night. Now, upon having His divine darshan, they offer up that virah-taap (burning pain) in the form of the aarti.

Rajbhog aarti is performed by Shri Yashodaji as she prepares her darling son for a short nap and His journey to the woods with the cows later. She is worried about the well-being of her child and the aarti is a gesture to show that she prays for His safety. The 'kumarika' gopis, who stay in Nandalaya, indicate their pain through the Rajbhog aarti, as even a moment of separation from their beloved seems like ages. They want to keep looking at Him, keep serving Him, keep playing with Him, but they know now, that it would be long before they would be able to see Him again in the evening.

Sandhya aarti is the time when Shri Thakurji returns from the forest with all His companions and the godhan- the cows, and Shri Yashodaji welcomes Him with overwhelming joy. All the 'virah-taap' that was felt during the anosar (the time when direct seva is not possible due to the physical absence of Shri Thakurji), is done away with, upon beholding the mesmerising swaroop of Shri Krishna adorned with the dust of the cows’ feet.

Shayan aarti takes place just before Shri Yashodaji is ready to put her adored child to sleep. She imagines that He would have come across so many people all day, He would have said so many beautiful and sweet things to captivate everyone around Him, He would have charmed everybody with His playful mischief, He would have left everyone enthralled with His beauty and charm; and thus, owing to all this, He must have become vulnerable and prone to unknown dangers. To ward off all troubles, she offers up the mighty and powerful fire before Him. The gopis who have Shri Thakurji’s darshan before He goes to sleep, are in distress too. They would have to wait for the whole dark night to pass before they would be able to see and serve their lover the next morning. For the gopis, who taunt Brahmaji for creating eyelashes that cause a hindrance in beholding their love continuously, the time all night would be hard to elapse. The pain causes their hearts to burn and through the Shayan aarti, they display their inner feeling to their beloved.

There is more detail to the profound bhaav of the aarti explained by Shri Hariraiji, which may be learned only through His grace, and we all pray that one day, we might be the recipients of the grace and understand the intricacies and beauty of Pushtimarg, to serve our Pushti prabhu even better.

Sanjhi

Sanjhi leela is celebrated for 14 days as sanjhi and on Ashwin Krushna Amavasya, Kot aarti is performed (which is the last day of Sanjhi).

The gopikas create beautiful pictures on the ground/walls depicting the places, leelas, characters etc of Vraja and other places. After that, they do the poojan of these pictures and thus the poojan of Sanjhi.

They did the poojan with the objective of getting Shree Krishna as her husband. These pictures were created by Flowers, natural colors, leaves of bananas and in water. These are the four types of Sanjhi that are done in pushtimarg.

During sanjhi, shree prabhu goes to Barsana to pluck and gather flowers from the forests of Barsana to do the poojan of Sandhya Devi. Shree Prabhu disguises as Shayama Sakhi (the form of a Gopi)

Vrajbhaktins did the poojan of this devi during this period for 14 days and as a result, got Shree Vrajraj Shree Krishna in Maharaas. This is called as "Sanjhi" or "Sandhya".

Why it is named as Sanjhi?

Once, Shree Brahmaji was doing meditation (dhyaan) and from his meditation, appeared the manas putri (daughter) of Shree Brahmaji. She bowed before him and asked Brahmaji about her duty. Brahmaji replied "Tap Tap Tap". Shree Vasistha muni arrived and initiated this sandhya devi with mantra "Namo Bhagawate Vasudevay". Sandhya devi performed penance excessively in the forest. Pleased with her meditation, Shree Vishnu with Garuda appeared before her. He was satisfied with her penance and asked her to seek some boon. At that time, Sandhya Devi seeked 3 boons from Lord Shree Vishnu. 1. A Jeeva must not get the Kaam Vasna (carnal desires) during the birth, and during his/her complete life. 2. Her Pati Vrat remains as it is. 3. The one who does the aradhana of her, his/her all desires must get fulfilled.

Shree Vishnu did some changes in the first boon that Jeeva will not get carnal desires at his/her childhood and old age. Shree Vishnu bestowed her all other rest of boons. Shree Vishnu now told to Sandhya devi that, as initially, she had the desire to quit her body, She should enter into the Holy fire of Yagya done at the banks of River Chandrabhaga by Maharshi Megha. By doing so, she will become the daughter of Agnidev.

But when Sandhya devi did that per the advise of Lord Shree Vishnu, She waas taken by Sauryadev after she entered the holy fire of Yagya and quit her body. Suryadev took her to Surya mandal, his abode. There she assumed the form of "TRIKAAL SANDHYA". Then she became "ARUNDHATI'.

Sanjies at Nathadwara

Punam – Vishram ghat – depicting arch of the main ghat, stairs, arti, trees, Baithakji

1^st – Madhuvan, talvan – depicting killing demons, herding cows, picnic, Baithakji, monkeys, Krushna and Radhaji, Girirajji

2^nd – Bahulavan, Shantanu kunda – depicting water tank, temple, cows, Baithakji, swastika, killing of Putana, lion, Girirajji

3^rd – Kumudvan –

4^th Krushna kunda, Radha kunda – depicting foot prints of the Lord, 2 / 4 bangalas, cows, herdsmen, Girirajji, baithakji

5^th– Danaghati – depicting bangalas, Krushna breaking the pots of gopies, trees, monkeys, peacocks

6^th – Kusum sarovar, Chandra sarovar, Raasa – depicting various water tanks, trees, monkeys, Krishna and gopies in a rasa mandal

7^th – Giriraji, Gulal kunda – depicting Girirajji, trees, monkeys, Baithakji, bangalas, a water tank with red / pink waters (gulal kunda)

8^th - Bhojanthali, Charan pahadi – depicting plates and bowls of food, Jariji, picnic, Mahadevji, pond / water tank

9^th – Nandagava, Barasana – depicting the two towns by various bangalas, various ponds, Baithakji, gopies, peacocks, monkeys

10^th – Karalavan, Kokilvan – depicting trees, birds, peacocks, Baithkji

11^th – Lalbaag, Nathadwara – depicting the various gates, buildings, ponds, trees, guards in the Lalbaag outside Nathadwara

12^th – Chiraghat – depicting Shri Yamunaji, trees, monkeys, peacocks, Baithakji

13^th – Vrindavan, Sheshsai – depicting trees, peacocks, monkeys, Baithakji, cows, herdsmen, gopies

14^th – Shri Dauji, Gokul – depicting Shri Dauji’s temple, Baithakji, various banglas, temples, cows, gopies, herdsmen

Amas – Kotaki sanji – depicting the temple of ShriNathji, its various buildings, cows, bulls, elephants, horses, guards, vaishnavs, gopies, gopas, peacocks, monkeys.

Kasumba Chhat

Kasumba- red. The colour red symbolises love. Red is also associated with happiness, beauty, attraction, good-luck and celebration. So what is it that makes this day special, and why has it been associated with kasumbi colour?
There is a vaarta behind this auspicious celebration.

Once, Shri Gusainji was barred from Shrinathji's seva by the adhikari of the temple- Krishnadas Adhikari over the issue as to who must rightfully take over Shrinathji's seva after Shri Gopinathji's leela-pravesh.
He argued that it was Shri Gopinathji's lalji- Shri Purushottamji, who was very young at that time though, who must in charge of the seva, and not Shri Gusainji.

(Shri Hariraiji explains in Bhaavprakash that as Shri Thakurji's sakhi swaroops in His eternal leela, Chandravaliji(Shri Gusainji) had caused a six months separation to Lalitaji (Krishnadasji) from Shri Thakurji in leela. Later, after all the misunderstandings, curses, solutions and appeasement, it was so designed that an episode would take place in Shri Thakurji's Kaliyug's leela where Chandravaliji, in the form of Shri Gusainji, would have to suffer the pain of separation from her beloved, Shri Krishna.)

Meanwhile, Shri Gusainji left the temple understanding it must be Shrinathji's wish that this had happened, and spent His difficult time at a nearby place called Chandrasarovar.
Shrinathji and Shri Gusainji were inseparables.They both could not stay without each other and Shri Gusainji used to send Him letters which were preserved and later published as Shri Gusainji's Nav-Vigyapti.This granth has nine chapters describing the affliction, pain,extreme humility and suffering that Shri Gusainji was going through in Shrinathji's separation.

After around six months, Beerbal, who was the authority for the law and order in Mathura, learned that Shri Gusainji had been barred from seva by Krishnadas Adhikari. He was extremely furious and immediately put Krishnadas behind bars to have dared to do such a thing! He humbly requested Shri Gusainji to return to seva and informed Him about Krishnadas being behind bars. The moment Shri Gusainji heard that, he immediately asked Beerbal to free Krishnadas as He said it was not his fault, and He had pardoned him for anything that he had done. Beerbal was surprised at Shri Gusainji's benevolence, and acted accordingly.

Krishnadas was freed and he fell at the lotus-feet of Shri Gusainji and pleaded mercy. Shri Gusainji smiled at him and said that He didn't hold anything against him at all and it was all Shri Thakurji's khel. Such was Shri Gusainji's divine, benevolent, kind and compassioante swaroop. Krishnadas humbly requested Shri Gusainji to return to seva and sang the pud- 'param kripaalu shri vallabh-nandan, karat kripa nij hast de maathe' at that time.
Later, preparations began for the divine re-union. Shri Gusainji wanted all of Shrinathji's saaj and vastra to be in the Kasumbi colour- red.

On the 6th day of the bright half of the Aashaad Hindu month, Kasumba Chhath was celebrated when Shri Gusainji returned to Shrinathji's seva after six months of painful separation. There was boundless joy everywhere.

Pavitra Ekadashi

It was the night of Ekadashi, in the bright half of Shravan month. Shri Mahaprabhuji was resting under the Chhonkar tree at Govind Ghat, Shrimad Gokul. Aapshri was in deep contemplation. There was a big challenge before Him- to reunite the separated souls with Shri Thakurji. It wasn't big because there would be a large number of such souls; but because the souls were full of flaws, shortcomings and dosh, whereas Shri Thakurji is pure and divine. How could such a union take place? This was the cause of His concern.

The benevolent, blissful Prabhu Shri Krishna appeared before Shri Mahaparbhuji as an answer to all His worries. He promised to Shri Mahaprabhuji that, if a jeev is brought to Him through the process of Brahmasambandh by Shri Mahaprabhuji, He would accept him along with his flaws, the jeev would be removed of his dosh to be able to perform His seva , and such a jeev would always belong to Him.

It was midnight. Shri Mahaprabhuji was overjoyed, not just because Shri Thakurji was so kind to grant such a blissful course, but because His beloved was before Him at that time- saakshaat- in real!

At that time, Shri Mahaprabhuji offered Shri Thakurji a soot-pavitra made with 360 rounds of cotton-thread, Mishri bhog, and sang His praises with the Madhurashtakam.

Pavitra Ekadshi was the birth of Pustimargiya seva-prakaar where the jeev, full of flaws, could reunite with the ever-blissful nirmal swaroop Shri Krishna, through His seva.

Damodardas Harsani, Shri Mahaprabhuji's disciple was lying down at a distance. He witnessed the divine incident. When Shri Mahaprabhuji asked Him if he heard something, he humbly replied, "I heard, but didn't understand". He showed the perfect humility expected in a swami-das relation, and of course, how may a disciple know more than what his Gurudev intended to tell him?

Shri Mahaprabhuji narrated Shri Thakurji's vachan to Damodardas Harsani verbatim, through the Siddhant Rahasya granth (one of the Shodash Granth) and the next day, it is said, on Dwadashi, Damla (as he was fondly called by Aapshri) offered a pavitra to Shri Mahaprabhuji.

Ever since then, on Ekadashi, we offer Pavitra to Shri Thakurji; and on Dwadashi, to our Gurudev.

It is an occasion of immense joy- twofold joy:

One, Shri Thakurji has blessed us with this unbelievable and extra-ordinary boon of getting to serve Him and interact with Him like His beloved Vrajbhaktas did; to fondle Him, pamper Him like Shri Yashodaji did; and to love Him and experience it reciprocate like with the Gopijan!

Two, we are ever-so grateful to our Shri Gurudev, for whose Kripa we are being able to be called a Brahmasambandhi Pushtimargiya Vaishnav and are eligible to serve our Pushti Prabhu and be the recepients of eternal Parmanand!!

Pavitra:

Literal meaning of Pavitra is 'Sacred'. Pavitra is a cotton mala made up of 360 cotton threads knotted together. It is not necessary that ALL pavitras offered to thakurji must have 360 cotton threads. There are various types of pavitras offered to Shree Thakurji. Shri Hariraiji Mahaprabhu has written a treatise named 'PAVITRAMANDAN'. In a 360 thread cotton pavitra 180 knots are tied just as there are 108 knots in a mankamala (Japmala) through which, Bhagavad bhajan and bhava is perfected. The different types of pavitras are below:

1. Cotton 360 threaded kesari pavitras

2. Reshami i.e. Silk Pavitras with different colors like Red, Blue, Yellow and Kesari

3. Badlani Pavitra made from threads of Gold and silver (specially offered to Lord Shree Dwarkadhish Prabhu - Kankroli)

Why 360 threads?: Poorna Purushottam Lord Shri Krishna is an ocean of 16 divine qualities. Apshris leelas span the 6 seasons. 16 * 6 = 96. If this is multiplied by 3, representing the three types of devotees, rajas, tamas and satvik, it reaches the sum of 288. Adding to that, the 12 months, one reaches 300. By adding the 60 minutes of an hour a total of 360 is obtained and therefore a 360 thread cotton pavitra is offered to Prabhu.

In Maryada marg, Lord must be offered different 'Vastras' on each day of the year. Thus total 360 different vastras has to be offered to Lord as per Maryada of Vedas and other shastras. But in Pushtimarg, bhakti bhav of bhaktas is more important then mere rules and 'Kriya'. Thus in Pushtimarg, if we look into the Seva Pranali, we find that shringars/vastras of Shree Prabhu are repeated many times in an year.

श्रीमद् श्रीवल्लभाचार्य महाप्रभु जी

शुद्धाद्वैत ब्रह्मवाद के व्याख्या और पुष्टिमार्ग के संस्थापक श्रीमद् वल्लभाचार्य जी का प्राकट्य वैशाख कृष्ण एकादशी वि.स. १५३५ (ईस्वी सन् १४७८) को हुआ था। आपके पिता श्री लक्ष्मण भट्ट और माता इल्लम्मागारू थे। इस परिवार का मूलतः स्थान आंध्रप्रदेश के खम्मन् के निकट कांकडवाड़ नामक गांव था। ये तैलंग ब्राह्मण थे और कृष्ण यजुर्वेद की तैतरीय शाखा के अन्तर्गत इनका भारद्वाज गौत्र था।

सौ सोमयज्ञों का फल भगवद् अवतार - यह परिवार धार्मिक निष्ठा वाला था। श्री लक्ष्मणभट्ट से पाँच पीढी पूर्व इस काल में श्री यज्ञनारायण भट्ट ने ३२ सोमयज्ञ किये। इनके पुत्र श्री गंगाधन भट्ट ने २८, इनके पुत्र श्री गणपति भट्ट ने ३०, इनके पुत्र श्री बालम भट्ट ने ५ और इनके पुत्र श्री लक्ष्मण भट्ट ने ५ सोमनाथ किये। इस प्रकार सौ सोमयज्ञ पूर्ण हुए। श्री यज्ञनारायण को यह वरदान मिला था कि सौ सोमयज्ञ सम्पन्न होने पर उनके वंश में भगवान का अवतरन होगा। श्री वल्लभाचार्य के पिता के समय सोमयज्ञों की संखया पूरी हुई। तब श्री वल्लभाचार्य का प्राकट्य हुआ।

चम्पारण्य में प्राकट्य - श्री लक्ष्मण भट्ट कांकरवाड़ से तीर्थयात्रा करते हुए काशी आये और यहीं निवास बनाया। श्री लक्ष्मण भट्ट के पुत्र रामकृष्ण और दो पुत्रियां सरस्वती और सुभद्रा नामक हो चुके थे। इल्लम्मागारू पुनः सगर्भा थी। तभी काशी पर यवनों का आक्रमण होने की जोरदार अफवाह फैली। ऐसी स्थिति में श्री लक्ष्मण भट्ट ने काशी छोड़ ने का निश्चय कर लिया और अपनी पत्नी के साथ निकल पडे । लम्बी थकान वाली और कष्टदायक यात्रा तथा मानसिक तनाव के कारण इल्लम्मागारू का सतमासा प्रसव मध्यप्रदेश के रायपुर जिले के चम्पारण्य नामक विहड़ में शमी वृक्ष के नीचे हो गया। इस पिण्ड में हलचल और चैतन्य के लक्षण दिखाई नहीं पड़ रहे थे। इसलिए नवजात शिशु को मृत समझ कर पत्तों में लपेट कर शमी वृक्ष के कोटर में रखकर श्री लक्ष्मणभट्ट अपनी पत्नी के साथ आगे चौडा गांव चले गये। वहां रात्रि में दोनो को स्वप्न में ज्ञात हुआ कि जिस नवजात शिशु को वे मृत जानकर छोड़ आये थे वह तो सौ सोमयज्ञों के बाद होने वाला भगवान् का प्राकट्य है । वे पुनः चम्पारण आये। वहां जाकर देखा कि जहां शिशु को रखकर आये थे, उस स्थान के चारों तरफ अग्नि का घेरा है, माना धधकता हुआ अग्नि कुण्ड हो।

ममतामयी माँ आग की परवा न करते हुए शिशु के पास जा पहुँची मानों अग्नि ने उन्हे राह दे दी हो। माँ इल्लम्मागारू ने बालक को उठा लिया और हृदय से लगा लिया। इसी बीच सूचना मिली कि काशी पर आया संकट टल गया है। अतः श्री लक्ष्मण भट्ट पत्नी, पुत्र के साथ काशी लौट आये। यहां आकर नामकरण संस्कार किया। बालक का नाम वल्लभ रखा। पांच वर्ष की आयु में श्रीवल्लभ का यज्ञोपवीत संस्कार हुआ। छोटी उम्र में श्री वल्लभ ने वेद शास्त्रों का गहरा अध्ययन कर लिया। पिता एवं गुरूजन उनकी असाधारण प्रतिभा से आश्चर्य चकित थे। एक दिन यज्ञ शाला में श्री लक्ष्मण भट्ट को स्वप्न हुआ कि भगवान् के मुख रूप वेश्वानर ने ही उनके घर में पुत्र रूप में जन्म लिया है। लोग श्री वल्लभ की अलौकिक प्रतिभा को देखकर उन्हे बाल सरस्वती कहने लगे। जब श्री वल्लभ ग्यारह वर्ष के ही थे तभी आपके पिता श्री लक्ष्मणभट्ट वैकुण्ठवास हो गये। तब श्री वल्लभ अपनी माता के साथ दक्षिण यात्रा पर निकले। मार्ग में ओरछा नरेश की विद्वद्सभा में और जगन्नाथपुरी के जगदीश मंदिर में आप ने अपने अगाध पांडित्य और अलौकिक प्रतिभा का परिचय दिया। जगन्नाथ मंदिर में विद्वानों की सभा जुड़ी थी, जिसमें राजा भी उपस्थित था। सभा में चर्चा हो रही थी कि (१) मुख्य शास्त्र कौन सा है ? (२) मुख्य कर्म क्या है ? (३) मुख्य मंत्र क्या है ? (४) मुख्य देव कौन है। सभी अपने-अपने मत प्रस्तुत कर रहे थे लेकिन सर्व सम्मत हल नहीं खोजा जा सका था। बाल सरस्वती श्री वल्लभ भी ब्रह्मचारी वेश में यहां जा पहुँचे। आपने अनुमति मांग शास्त्र सम्मत उत्तर दिया। अधिकतर विद्वानों ने इस निर्णय की प्रशंसा की लेकिन कुछ जिद्दी और खुद को महान् पंडित मानने वाले विद्वानों ने इसका प्रमाण चाहा। तब स्वयं प्रभु श्री जगन्नाथ जी ने श्री वल्लभ के मंत्तव्य की पुष्टि निम्नलिखित श्लोक से कीः- एंक शास्त्रं देवकी पुत्र गीतम्, एको देवों देव की पुत्र एव। मंत्रोंस्यकस्तस्य नामामि यानि, कर्माप्येकं तस्य देवस्य सेवा॥ अर्थात् - (१) देवकी पुत्र भगवान् श्रीकृष्ण द्वारा बाँची गयी श्री मद् भागवत् गीता ही एक मात्र शास्त्र है। (२) देवकी नंदन श्रीकृष्ण ही एकमात्र देव है। (३) उन भगवान श्रीकृष्ण के नाम ही मंत्र है। और भगवान् श्रीकृष्ण की सेवा ही एकमात्र धर्म है। श्री वल्लभ की इस प्रतिभा को सभी विद्वत्तजन मंडल ने नत्मस्तक होकर स्वीकार किया।

श्री वल्लभ प्रवास करते हुए दक्षिण में विजयनगर पहुँचे जँहां आपके मामा राजा के दानाध्यक्ष थे। विजयनगर (विद्यनगर) हिन्दू राज्य था और उस समय विद्या का महान् केन्द्र था। राजा कृष्णदेव ने विद्वानों की एक विराट सभा का आयोजन किया था। विचारणीय विषय था कि भारत के प्रधान शास्त्रों वेद, उपनिषद, ब्रह्मसूत्र, गीता आदि का मत द्वेतपरक है या अद्वैतपरक। श्री वल्लभ ने एकमात्र शब्द को ही प्रमाण बतलाय और प्रस्थान चतुष्टयी (वेद, ब्रह्मसूत्र, गीता और भागवत) के आधार पर शुद्धाद्वैत, साकार ब्रह्म का विरूद्ध धर्माश्रयत्व और जगत का सत्यत्व सिद्ध किया। मायावाद का खण्डन किया। आपको विजयी घोषित किया गया और स्वर्ण पीठ पर बिराजमान करके आपका कनकाभिषेक किया गया। आपको अखण्डभूमण्डालाचार्य वर्य जगद्गुरू श्री मदाचार्य की उपाधि से सम्मानित किया गया। आपने कनकाभिषेक के स्वर्ण को स्नान के जल के समान अस्पर्श्य मानकर लेने से इंकार कर दिया और स्वर्ण को पंडितों में बँटवा दिया। राजा ने पुनः थाल भर स्वर्ण मुद्राएं समर्पित की किन्तु उनमें से भी आपने केवल सात मुद्राएं स्वीकार की जिनके नूपुर बनवाकर ठाकुर जी को समर्पित किये।

श्री मद् वल्लभाचार्य ने तीन बार नंगे पैरों से भारत भ्रमण किया तथा विद्वानों से शास्त्रार्थ करके अपने सिद्धान्तों का प्रचार किया। ये यात्राएं लगभग उन्नीस वर्षो में पूरी हुई। प्रवास के समय आप अपना मुकाम भीड़-भाड़ से दूर किसी एकांत में किसी जलाशय के किनारे पर करते थें। आपने जहां श्रीमद् भागवत् पारायण किये हैं वे स्थान आज बैठकों के नाम से जाने जाते हैं, ये आपकी ८४ बैठकें प्रसिद्ध है।

द्वितीय धर्म प्रचार प्रवास के समय पंढरपुर में आपको स्वयं भगवान श्री विट्ठलनाथजी ने गृहस्थाश्रम स्वीकार करने की आज्ञा दी। भगवद् आज्ञा को शिरोधार्य कर श्री वल्लभाचार्य ने काशी आकर श्रीदेवन भट्ट की सुपुत्री महालक्ष्मीजी से विवाह किया। विवाह के उपरान्त आप तीसरी बार पुनः पृथ्वी परिक्रमा के प्रवास पर पधारे।

सारे भारत में श्री वल्लभाचार्य की ख्याती फैल गई थी। देश के प्रसिद्ध विद्वान् आपसे चर्चा करने आते और विशाल जन समूह आपके वचनामृत पान के लिए उमड़ता था। आप मायावाद निराकर्ता और शुद्धाद्वैत ब्रह्मवाद वैष्णव आचार्य के रूप में विखयात हो चुके थें। गुजरात सौराष्ट्र की यात्रा की और यात्रा पूर्ण कर आप झारखण्ड नामक स्थान पर पधारे। इस स्थान पर आपको भगवद् प्रेरणा हुई कि ब्रज पधार कर देवदमन श्री गोवर्धनधर की सेवा प्रणाली स्थापित करें। अतः आप ब्रज की ओर चल दिये। गोकुल पहुँचकर आपने गोविन्द घाट पर विश्राम किया। रात्रि को आप चिन्तन कर रहे थे कि जीव स्वभाव से ही दोषों से भरा हुआ है, उसको पूर्ण निर्दोष कैसे बनावें। परम कपालु आचार्य श्री को श्रावण शुक्ला एकादशी की मध्यरात्रि में प्रभु श्री गोवर्धनधरण का आदेश हुआ कि ब्रह्म सम्बंध से जीवों के सभी प्रकार के दोषों की निवृति हो जावेगी। आपने इस आज्ञा आदेश को शिरोधार्य किया। प्रभु को पवित्रा धराकर मिश्री भोग धराया। प्रातः आपने प्रिय शिष्य दामोदरदास हरसानी को ब्रह्म सम्बंध की दीक्षा दी। इसी दिन से पुष्टि संप्रदाय में दीक्षा का शुभारंभ हुआ।

भगवद् आज्ञा का पालन करने के लिए आचार्य श्री आन्योर ग्राम पधारे। यहाँ आपको गोवर्धन घर के प्राकट्य की बात ज्ञात हुई । आप सदूपाण्डे के चबूतरे पर आकर बिराजे ।उसी समय गिरिराज पर्वत पर श्री गोवर्धनधरण को अपने प्रिय के आने की बात विदित हुई। आपने ऊपर से ही सदू पाण्डे की पुत्री नरो को दूध लाने का आदेश दिया। नरो दूध लेकर गई। वापस आने पर श्रीवल्लभाचार्य ने बचा दूध मांगा। इसके पश्चात् आप गिरिराज जाकर प्रभु गोवर्धनधरण के दर्शन करने पधारे। प्रभु अपने प्रिय से मिलने स्वयं कन्दरा से बाहर पधारे। दोनों का अद्भुत परस्पर मिलन हुआ दोनों आलिंगन बद्ध हो गये।

आप श्री ने गोवर्द्धनधरन देवदमन श्रीनाथजी की सेवा प्रणाली निश्चित की। रामदास चौहान को सेवा सौंपी। सदू पाण्डे और माणक पांडे आदि ब्रजवासियों को सेवा के लिए सामग्री जुटाने का कार्य सौंपा। आपने सबसे पहले श्रीनाथजी को धोती, पाग, चन्द्रिका व गुंजामाला का श्रृंगार धराया। बेजड़ की रोटी और टेंटी का साग भोग में धराया। इसके पश्चात् पुनः यात्रा के लिए प्रस्थान किया। महाप्रभुजी का गृहस्थ जीवन आदर्शमय था। उनमें लौकिकता के प्रति आसक्ति नहीं थी। स्वतंत्र भक्तिमार्ग के संस्थापक होने पर भी आपने वैदिक मर्यादाओं का पालन किया। आपने तीन सोमयज्ञ किये। श्रीमद् वल्लभाचार्य जी के दो पुत्र हुए। प्रथम श्रीगोपीनाथ जी व द्वितीय श्री विट्ठलनाथजी। आपने श्रीनाथजी के लिए छोटा-सा मंदिर बनवा दिया था। बाद में भगवत् प्रेरणा से अम्बाला के पूरनमल खत्री ने आपसे अनुमति लेकर श्रीनाथजी का विशाल मंदिर बनवाया जो संवत् १५७६ में तैयार हुआ।

लोकमंगलकारी श्री वल्लभ गृहस्थाश्रम की मनोहर वाटिका में अधिकदिन आनंदित नहीं रह सके। अतः सुबोधिनी का कार्य पूर्ण होते ही पत्नी से अग्नि प्रकोप द्वारा आज्ञा प्राप्त कर मानस सन्यास, दण्डधारण कर लिया। सन्यासांतर श्री वल्लभाचार्य जी काशी में हनुमानघाट पर रहने लगे। कुछ समय बाद दोनों पुत्र पिता के दर्शनार्थ आये परन्तु आपने मौन धारण कर लिया था। अतः बातचीत न कर गंगाजी के रेत पर साढे़ तीन श्लोक द्वारा शिक्षा दे दी। ये श्लोक शिक्षा श्लोकों के नाम से पुष्टि संप्रदाय में विख्यात है।

पुनः भगवद आज्ञा हुई।

आप गोवर्द्धन धरण श्रीनाथजी के दर्शन कर सजल नेत्रों से आचार्य श्री वि. स. १५८७ आषाढ शुक्ला २ के उपरान्त तृतीया के मध्याह्त के समय स्वयं पुण्य प्रवाहिनी भगवती गंगाजी के निर्मल जल में समाधि हेतु पधारे। थोडी देर में आपका श्री विग्रह दृष्टि से ओझल हो गया। केवल एक प्रकाशपुंज निकला और आकाश में विलीन हो गया। पुष्टिमार्ग के महाप्रभु के स्वधाम प्रस्थान को आसुर व्यामोह लीला कहा जाता है।

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