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jigershah
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 Posted - 12 September 2006 : 10:25:58
jsk
this year i decided to perfrom ashwa megh yagna out of my ignorance
so i called my guru ji as i have to take his permission to perfrom this vedic karya
i also have to take his permission to spent 11 lacs Rs on this project
as once we get brahma sambandh all belongs to shree charan
and to perform major functions like vastu or marriage vaishnav should seek permission to
there guru ji so i called tilak prabhu
and also i wanted prabhu to bless the event that will take 108 agni kund and as many qualified brahmins
prabhu charan was so kind to explain me that vaishnavs are not suppose to perform this ashwa megh yagna
as it cannot be accomplished without the bali of an animal
even bhavatmak bali of gold horse is not allowed or banned for vaishnavs
further prabhu explained in pushti marg vaishnavs should perform PURSHOTTAM YAGNA
yagna is great tool to destroy the past karmas and step closer to salvation pushti margiya or otherwise
further prabhu charan also explained me the bedh of ling deha, soul and karma inter relationship
jsk
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shyamdasji
Entry Level Member
44 Posts
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Posted - 12 September 2006 : 14:08:17
jai shree krishna ,
jigar bhai i would like to tell u one thing ,dont feel offended please,in pustimarg karma kand is of least importance.As this all is reet of maryada marg,it is believed that shree vishnu is vead swaroop,and is also believed that his ahvan garuda is protector of veed,it is also believed it was shree vishnu who passed all 4 vedas to bramhmaji,so shree vishu vaani is vead swaroop,this is believed in maryada maarg,now we come to pustimarg ,the initiater of pustimarg is shree vallabhacharyaji,he is believed to be mukharvind swaroop of shree thakorji,and in mukharvind of shreeji all the veedas reside,thus mahaprabhuji is said to be agni swaroop and shakshat vead swaroop,goddess sarswati has also agreed and consider shree vallabh as his swami,this is illustrated in ghat savitri vaarta,now u will be thinking what am i talking about,i will tell in simple words,in maryada daan taap jaap and yagna r the 4 means to achieve god,and get free from paap and attain moksh,so people r advised to do all the 4 , maryada marg is sadhan pradhan ,prabhu expects his devote of maryada to achieve him and come to him by fullfinling all of the above,this was illustrated by lord rama (maryada purushotam) he asked ayodhya vaasi to come to his abode with him in the end,when he was going to swadham.Now we talk of pustimarg ,it is bhaav pradhan and not sadhan pradhan,secondly pustimarg is krupa marg and not karm kandi marg,in this thakorji does krupa on his bhakt and goes to him,in maryada it is said even a pushp, paan,even water makes him happy,but in pustimarg thakorji expects more from his bhakt,his vehvaar is different,virudh dharma ahraya is seen here,so in this pusti shrusti yagna ,jhaap,taap cannot lead us to god ,the only thing which can make us go near him is by his krupa only,there is no way out,this is the difference ,in pustimarg thakorji is ready to take all the pain and come to his devote,so this is krupa marg,thirdly according to shastra a bramin should do puja vidhi,but to this shree vallabh and shree vithal said that all our karm kand is done by our guru so that we dont need to do them,thats the reason they do trikaal sandhya in which all kinds of karma kand is fullfilled ,so if we dont do then its ok,fourthly shree vallabh has never opposed shastras he is always with them,thats y he is kept few things varjit like(sutak,pidru,atkav...),so in this maarg there is no need of yagna only prem thi seva karo that is utaam,i will tell u pusti margiya yagna ,ist dev is shreenathji,ist devi yamunaji,guru is shree vallabh,our taap is seva,our jaap is astakshar mantra,our ved shrutis are our kirtans thus by doing seva we perform not one but millions of yagna,ya in pustimarg there is no apeksha of phal,whole and sole phal is shree thakorji,seva nu phal seva,if u wanna do yagna do manorath of thakorji,instead of brambhojan make vaishnavs have patal,for vedas let kirtaniyas sing kirtans ,this type of satvik yagna was also illustated by thakorji during govardhan puja,thus i tried to put some light,ok now there r few yagnas still people wanna perform that can be purushotam yag and yamuna yag.
shama for any mistake from vaishnav and lotus feet of shree vallabh,
jai shree krishna
shyam vajani
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jigershah
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Posted - 12 September 2006 : 18:26:25
jsk
all the pushti marg rules are are meant for rise of soul to leela dham
body and soul are different entity
soul with the help of a vehical of five tatwa can attain salvation ( pushti salvation)
without the body soul is helpless healthy and happy body is just a tool to perfrom best seva
of thakurji performing karma kandi for the happiness of the body are tools that can be indirectly
employed as far as faith is firmly established in seva
jsk
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shyamdasji
Entry Level Member
44 Posts
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Posted - 13 September 2006 : 01:35:58
jsk,
jiger bhai u say body and soul r different,its right but pusti dharm is not only for soul but body too,when soul and body become one and r devoted to shree thakorji only at that time only u have reached the goal of pusti,it is not possible without union of body and soul,u talk about all the five tatwas that all is true but it is not always necessary to perform karma kand for bodys happiness,i totally disagree ,pustimarg is marg of shudh prem,body and soul both can become happy if they engross themselves in thakorji then there is no question of any other kind of happiness,our marg is not vedic marg ,in which we r expected to do karm kand,u say by karm kand body is happy,then it would be easier for u to do seva,but i would like to say without complete devotion to one thing u cant achieve its param phal,thus if u do karm kand for body and seva for soul,u r diverting urself,ur mind is not in one ,thus it is difficult for u to achieve both completely,this can lead to anyashray some times and also lead to sadhan pradhan kriya and not bhav pradhan seva,while in pustimarg there is no need of yagnas ,y do we do yagnas to fullfill our wishes ,to get free from our paap,that all is fullfilled by bramsambhand only,as soon as u r initiated u r freed from five types of dosas,and if u talk about wishes then whatelse can u ask ,after thakorji himself resides at ur place and u do his seva,according to me there should not be any other itcha ,but still as a lokik jeev u may have,so then till that state passes u r still not reached to pusti goal(no offence to anybody please),so it will take time for jeev to become alokik and that is only possible with thakorjis krupa only,so if anybody likes karma kand i believe its thakorjis itcha ,its with his will only different jeevs r born ,so bhagwat itcha also plays a great role too,
again no offence to jigar bhai or any vaishnavs who wanna believe in karm kand,its my sole opinion,it can differ from people to people,
jsk
for mistakes shama from vaishnavs and lotus feet of shree vallabh
shyam vajani
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jigershah
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Posted - 15 September 2006 : 10:05:33
jsk
five types of dosh are eliminated not karmas karmas have to be paid for
we get new janam at brahmasambandh but karmas are know to follow beyond pralay
i have done lots of research and gita will say the same no pralay cannot destroy karmas
when kalp ratri is over and new kalp begins soul start their journey of paying for and collecting new karmas
govind das bhalla in 84 vaishnav kashmiri bhatt 84 vaishnav paid for there karmas by facing voilent death
in suhddha advait martand shri giridhar ji explains the same that i told you here about karmas
and also sights example of druv who had spent considerable time in taaph in previous kalpa
and also the blessings from previous kalp carried forward for first demon haya griva to this kalp
phal dasha is the only way to immediately redeem all the karmas which i dont think i have any controll over
as it is completely based kripa of thakurji
me as a soul have to do my part to reduce the mountain of karmas i have carried forward since time eternal
i cannot just sit and wait and rely on god for his grace to free me of all karmas as i will suffer dosh of
aakarma ( non action)
verses yagna fire can be effectively used as a tool fo offer the karmas to be burnt down
and i dont perform seva for my improvement it is done for sukh of thakurji to maintain best kind of comfort level of shree ji bawa
jsk jiger shah
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shyamdasji
Entry Level Member
44 Posts
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Posted - 15 September 2006 : 21:49:55
jsk,
jigerbhai i am not saying you do seva for your sake,its always for sukh of thakorji,pustimarg is seva marg and only marg in which sukh of thakorji is considered,thats the point i made,secondly u said yagna is done for burning our karamas and u dont do seva for ur improvement and only for sukh of thakorji,so i also mean that u misunderstood me,i said do satvik yagna of seva ,by that i meant not for ur sake but i meant that like maryada yagna in this yagna u dont expect for urself or for burning ur karma but only for sake of thakorjis sukh only,thirdly u said u cant sit and just rely on god,i never told u to do that,none of us can live without doing karma,daily nitya karma ,shradh karma r all stated by shree vallabh,so u think by relying on god u r not doing karma that is wrong,since every jeev born
can never free himself from karma,so if u rely or dont rely its ur personal choice but u cant free urself from karma,fourthly i am not against karma mand as i said before only its a question of ur personal choice,i am just giving my own opinion,as a vaishnav shree vallabh has always said that ur nitya karma should include ur basic karma of snana adi ,then seva ,smaran ,and earn for ur living and accept gruh dharma,never he has mentioned get up every morning and do yagna ,but he truly said do seva,he never spoke about burning karmas ,he always told jeeva that all ur lokik and alokik will be done by thakorji only ,only if u offer everything of urs in lotus feet of shree thakorji,but that doesnt mean he has told us not to do karma,but shree vallabh said that u can only free urself from karma by thakorjis krupa only,since there is no yagana ,taap ,jhaapa which can compete with thakorjis krupa,thats the difference in maryada and pusti,in kalyug ,
maryada people r always insearch of ways to do sadhan(like yagana ,taapa,jhaapa)to get free from karam ,but once u r in pusti shree thakorji takes the control of ur life ,and i believe that once thakorji has taken ur care what r u worried of ,that doesnt mean u dont do karma(again specifying),but once one gets thakorjis unconditional krupa ,freeing oneself of karama is a very small thing,and no one cares ,a vaishnav is always in seva of his swami,he never thinks of his actions,since he tries to put all his actions in seva of his swami,in this way karma dosas r never badhak,but again i am saying krupa of thakorji is the key factor.
fifthly u mentioned shreemad bhagvatji,so i would like to qoute as per bhagvatji,shree sukhdevji has preached that in kalyuga when all sadhans like jhaap,taap ,yagna,when all fail only one think can free onself from his karma and that is by nam sankirtan(name bhakti),since in kalyug ,yagna adi will not be done as purely as they were done in satyug or treta yug,this was stated by shree sukhdevji,and i am not saying it,so i have a proof as per shree bhagwatji as it is stated,shree vallabh also believe in this as per his advice given to chaitanya mahaprabhu that thakorjis smaran or naam jhap should not be missed for a split of second also otherwise lokik will harm u,
so thats it ,
this is what i think.rest is up to u,its ur choice,i am no one to comment on it,
i dont mean to offend anybody,
for mistake shama from vaishnavs and in lotus feet of shree vallabh.
Edited by - shyamdasji on 15 September 2006 21:59:52
Edited by - shyamdasji on 15 September 2006 22:03:29
Edited by - shyamdasji on 15 September 2006 22:07:09
shyam vajani
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gopal
Pushtikul Elite Member - August 2003
1221 Posts
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Posted - 18 September 2006 : 16:48:22
Jai Jai ShriGokulesh,
In each and every granths like Tatvarthdeep Nibandh, Shodashgranths, ShriMahaprabhuji had shown the importance of the Bhakti marg, wheere aapshri had shown the most and very convenient way of saadhna prakaar for a adhunik kali jeev for it to get the worship done easily. As this is kaliyug, so the each and every jeev cannot followed the path of Karma, Gyan, and Upasana. Even we find in Shrimad bhagwat Importance of Bhakti, compared to these other margs. Lets c the quotes of Shrimad bhagwatam.
Ye vai bhagvata prokta upaya hy atma-labdhaye I
Anjah pumsam avidusami viddhi bhagwatan hi tan II ” (11/2/34)
Even ignorant living entities can very easily come to know the supreme lord if they adopted those means prescribed by the supreme lord himself. The process recommended by the lord is to be known as bhagwat dharma, or devotional service to the supreame personality of the godhead.
Yan asthaya naro rajanna pramadayeta karhicit I
Dhavan nimilya va netre napated iha II ” (11/2/35)
O king one who accepts this process of devotional service to the supreme personality of godhead will never blunder on his path in this world. Even while runing with eyes closed he will never trip or fall.
Kayena vacha manasendriyair va buddhyatmana vanusruta svabhavat I
Karoti yad yat sakalam parasmai narayana yeti samarpayet tat II
” (11/2/36)
In accordance with the particular nature one has acquired in conditioned life, whatever one does with body, word, mind, senses, intelligence or purified conciousness one should offer to the supreme thinking, "This is for the pleasure of Lord Narayan."
Bhayam dvitiyabhinivesatah syad isad apetasya viprayayo smrutih I
Tan mayayato budha abhajet tam Bhaktyaikayesam guru-devatatma II ” (11/2/37)
Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master(Acharya guru), whom he should accept as his worshipable deity and as his very life and soul
Avidhyamano 'py avabhati hi dvayo dhyatur dhiya svapna manorathau yatha I
Tat karmasankalpa vikalpakam mano budho nirundhyad abhayam tatah syat II"
(11/2/38)
Although the duality of the material world does not ultimately exist, the conditioned soul experiences it as real under the influence of his own conditioned intelligence. This imaginary experience of a world separate from Lord Krishna can be compared to the acts of dreaming and desiring. When the conditioned soul dreams at night of something desirable or horrible, or when he daydreams of what he would like to have or avoid, he creates a reality that has no existence beyond his own imagination. The tendency of the mind is to accept and reject various activities based on sense gratification. Therefore an intelligent person should control the mind, restricting it from the illusion of seeing things separate from Lord Krishna, and when the mind is thus controlled he will experience actual fearlessness
Shrunvan su bhadrani rathanga panerjanmani karmani cha yani loke I
Gitani namani tad-arthakani gayan vilajjo vichared asangah II ” (11/2/39)
An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The holy names of Lord Krishna are all-auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus the holy names of the Lord are sung throughout the world
Bhaktih paresanubhavo viraktir anyatra chaisha trika eka-kalah I
Prapadyamanasya yathasnatah syu tusti pusti ksud apayo nughasam II ” (11/2/42)
Devotion, direct experience of the Supreme Lord, and dettachment from other things --- these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.
So now let us decide that where the importance of Yagyas comes??/ Whether the Ashwamegh Yagna, or Somyagnas, where peoples call the yagna kartas as Somyagis???
Jai Jai ShriGokulesh Parivaar, Baroda
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gopal
Pushtikul Elite Member - August 2003
1221 Posts
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Posted - 18 September 2006 : 16:50:40
Jai Jai ShriGokulesh
Even if we want more direct orders, we should try to study the granth Bhakti Hans, where ShriGusaiji had denied all the upasana margas, and the karma and the gyanmargas too.
Jai Jai ShriGokulesh Parivaar, Baroda
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jigershah
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Posted - 19 September 2006 : 19:13:49
jsk
dear gopal your words are truely informative and true
but we all are not completely surrendered yet
when we reach that high stage above knowledge applies to our life
where body and soul both emerge as partners to wards final salvation
those of us who only have 5 minutes to 3 hours for shree prabhu
needs to respect vedic part of life as rest of the time we spent dealing with this worldly affairs
and when acharya shree him self suggest purshottam yagna for vaishnavs
there must be further deeper understanding on his part
and always any karya laukik vedic or seva related permission and agya of guru stands above all
jsk
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gopal
Pushtikul Elite Member - August 2003
1221 Posts
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Posted - 29 September 2006 : 10:09:49
Jai Jai ShriGokulesh,
Dear jigarbhai, i object here for 1 thing, that u quoted
quote:
when acharya shree him self suggest purshottam yagna for vaishnavs
from which source u found this that ShriMahaprabhuji gave aagyna for sevak-vaishnavas for Purushottam Yagya?? How can shrimahaprabhuji do so?? Because in Nibandh granth, aapshri had denied all the types of gyan and karm margiya rituals for the bhaktimargiya jeevs?? and moreover in the BhaktiHans granth of ShriGusaijiprabhucharan, aapshri had done Khandan of each and every upasna, mantra, etc karmas. and only gives aagyna for Bhakti, ? of how it relates??? Moreover in the ShriVitthaleshastak (written by ShriPanchamkumar ShriRaghunathprabhucharan) and in the first sloka aapshri says
"Na Mantre Na Tantre Na Cha Gyan Siddhao
Na Vaikunth Buddhist na Vaikunth Lauke
Gatir Vitthaleshe Matir Vitthaleshe
Ratir Vitthaleshe Sadaa Vai Mamastu "
How will we deny the vaani of a Saptacharya PanchamKumar ShriRaghunathprabhucharan?
So please do give the praman for the place, where shrimahaprabhuji gave aagyna for shripurushottam yagya......
Jai Jai ShriGokulesh Parivaar, Baroda
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jigershah
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Posted - 30 September 2006 : 10:13:25
jsk
108 achayra shree tilak bawa shree ahmedabad doshi wala pole natwargopal havile
jsk
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