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Such companionship with good people helps one to gradually release oneself from attachment to oneself, one's wife, children etc. and rise above them like a person awakened from a dream.  

Such companionship with good people helps one to gradually release oneself from attachment to oneself, one's wife, children etc. and rise above them like a person awakened from a dream.  

Infact it is also suggested that even though one may be a householder, one should not take extraordinary measures to fulfil the three purusharthas. Rather one should enjoy what is afforded to oneself by providence according to its place and time. As also duly share one's objects of enjoyment with all down to dogs, papis and people belonging to the lowest strata of the society. Infact, sharing what one has obtained in one's own vocation with deities, sages, human beings, other living beings, pitrs and his own self is described as a means to worship the antaryamin or the indweller daily.<ref name=":1" />

Infact it is also suggested that even though one may be a householder, one should not take extraordinary measures to fulfil the three purusharthas. Rather one should enjoy what is afforded to oneself by providence according to its place and time. As also duly share one's objects of enjoyment with all down to dogs, papis and people belonging to the lowest strata of the society. Infact, sharing what one has obtained in one's own vocation with deities, sages, human beings, other living beings, pitrs and his own self is described as a means to worship the antaryamin or the indweller daily.

Moreover, it is said that an intelligent person should consider the things obtained or the food left over from the offering to the deities in the Panchamahayajnas as one's means of livelihood. For, by this notion one can give up attachment  to the body and the so-called proprietorship of the body. And when one is able to do this, then one becomes firmly fixed in the position of a great human being or mahatma.<ref name=":16" />  

It is said that if one possesses all the required materials as well as the requisite qualifications for performing yajnas, one should worship the Supreme being according to the procedure laid down in the Shrauta and Kalpa sutras. However, Bhagavan, the enjoyer of yajnas is still more satisfied when morsels of food are offered to Him through the mouths of the brahmanas than through oblations offered in the fire. Therefore, one should worship this Inner controller through the brahmanas, deities presiding over the Panchamahayajnas as also through human beings and other creatures, by offering them objects of enjoyment, in the respective order, after feeding the brahmanas.<ref name=":1" /> In this way, one will be able to worship all living entities; in other words, the supreme being within every living entity.

If he possesses all the required materials as well as the requisite qualifications for performing yajnas, he should worship the Supreme being according to the procedure laid down in the Shrauta and Kalpa sutras. (16) 

Moreover, it is also said that an intelligent person should consider the things obtained or the food left over from the offering to the deities in the Panchamahayajnas as one's means of livelihood. For, by this notion one can give up attachment to the body and the so-called proprietorship of the body. And when one is able to do this, then one becomes firmly fixed in the position of a great human being or mahatma.<ref name=":16" />

But verily, Bhagavan, the enjoyer of yajnas is not propitiated to that extent by oblation offered through the fire as through morsels of food offered to Him through the mouths of the brahmanas. (17)  

The Bhagavata Purana also enumerates a few occassions like the Sankrantis that are particularly considered as very auspicious times for humanity conducive to the attainment of prosperity and advices that if sufficiently rich, a dvija (brahmana, kshatriya and vaishya) should perform according to one's means, the shraddha ie. Mahalaya in honour of one's departed parents as well as their kinsmen during these times. For, the performance of ablutions, japa, homa, observance of a vrata, worship of deities and brahmanas and gifts given in the names of pitrs, deities, men and living entities in general on these specific days, bear everlasting fruit.<ref name=":1" /><ref name=":16" />  

The text also enlists Punya Kshetras that enhance one's religious merits and mentions that one who is desirous of blessings, should constantly sojourn at these sacred-most spots where the murti or vigrahas of Hari are installed. For, righteous duties performed here with an intention to advance in one's spiritual journey, yield fruits thousand times more than what accrues at other places. At the same time, it also subtly emphasizes the need to love Shri Hari in the form of his creation for the fructification of one's worship. It says, some people with perfect devotion in the worship of Hari propitiate him thereby. But to some, the worship of Hari, even though performed, is not fruitful due to their hatred towards his creation.<ref name=":1" />  

 

 

 

The text also enlists Punya Kshetras and mentions that one who is desirous of blessings, should constantly sojourn at these sacred-most spots where the murti or vigrahas of Hari are installed. For, righteous duties performed here yield fruits thousand times more than what accrues at other places. (33)  

== References ==

== References ==

[[Category:Dharmas]]

[[Category:Dharmas]]

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