Shikshapatri (Shlocks 1-25)
English
I meditate, within my heart, upon Lord Shree Krishna, whose left Radha is standing by, on whose right chest resides Lakshmi and who enjoyed his own divine sports at Brindavana (with Radha and Lakshmi).
Gujarati
હું જે તે મારા હદયને વિષે શ્રીકૃષ્ણ ભગવાનનું ધ્યાન કરું છું. તે શ્રી કૃષ્ણ કેવા છે તો જેના ડાબા પડખાને વિષે રાધિકાજી રહ્યાં છે અને જેના વક્ષઃસ્થળને વિષે લક્ષ્મીજી રહ્યાં છે અને વૃંદાવનનેવિષે વિહારના કરનારા છે.
Spanish
Medito, dentro de mi corazón, al Señor Krishna, a la izquierda que Radha está en espera, en cuyo pecho derecho reside Lakshmi y que disfrutaron de su deporte divina en Brindavana (con Radha y Lakshmi) (página 5 Vide SHIKSHAPATRI Artha Deepika).
Explanation
Lord Swaminarayan, in his first Shloka performs Manglacharan of Lord Shree Krishna. He meditates on the very form of Shree Krishna. Thus, Lord Swaminarayan extols his deep devotion, faith and worship for Lord Shree Krishna. Lord Swaminarayan in his first ten Shlokas, introduces the Shikshapatri and therefore is the very essence of what the Shikshapatri is and its objective.Shatanand Muni gives us a fuller 'Darshan' of Radha Krishna beyond the physical aspect. He explains the deeper meanings of the words 'Radha Krishna', which are of great importance: Radha is the consort of Krishna who is famed in the childhood years of Krishna. She however represents a great deal more. Brahmanvaivrata Purana says, 'Ra represents that which destroys sin and immoral conduct. Furthermore, the a of Ra represents deliverance from the cycle of births, deaths and from mundane desires.'
Shatanand explains that by uttering 'Radha' or even listening to it being chanted, man automatically becomes free from repeated births and deaths. Hence the divinity of Shree Radhika who is the very representation of salvation.
The 'dha' in 'Radha' represents the breakdown of barriers in life that lend itself to a successful and peaceful life. Shatanand adds that 'Ra' also represents devotion to God and service to his lotus feet. It is also a symbol of a person's quest for happiness that is derived through service to God. In addition, 'dha' epitomizes the wish to attain God and it delivers supreme knowledge (Brahman Vidhya) and eternal gratification. 'a' of 'dha' symbolizes the great luminosity of God, the will to give (Dana Shakti), the awakening of the mind (Yoga Shakti) and intellect (Buddhi) and it also instills allegiance and eternal devotion to God.
Indeed Radha epitomizes the 'Bhakta' - the devotee within all. Radha represents all these qualities discussed and so is of vital importance. She is the embodiment of betterment and salvation and so is at the side of the Lord - Vamay Yasya Sthita Radha.
Laxmi is then remembered - Shreescha Yasyasti Vakshasi - as residing in the heart of Krishna. Rukshmani is the very incarnation of Goddess Laxmi (Shree), the consort of Vishnu or Narayan. She is as a result given a place at the Lord's heart. She is non other than Sita, consort of Shree Rama who is famed in the Ramayan.
Rukshmani is the foremost of the 'Asta-Patrani' - the eight prominent wives of Krishna. Thus she is dearly respected. In Rasmanjari it is written: 'Laxmi represents shelter or protection. Residing in the Lord's heart, she is always considered to be with the Lord, forever serving him.'
Our Shastras add that no one should find difference in either Radha or Rukshmani as both are worthy of equal praise. Shatanand instructs that one should refer to the relevant Shastras to further realize the greatness of Radha and the various Avatars of Laxmi.
Shatanand now briefly describes the greatness of Lord Shree Krishna. Krishna is reputed in many of our Shastras, of which the Bhagwat Purana's tenth chapter is most prominent. Our Shastras say that Katha (pastimes) of Shree Krishna are very difficult to resist, as they are so attractive and absorbing.
Shree Krishna is depicted with a peacock feather upon his 'Mugat', dark skinned, with a flute in hand, wearing a brilliant golden coloured cloth around his lower body and is the cowherd who sports with his friends and herding cows in 'Gokul'.
'Krush' represents the Earth and 'ana' represents joy and peace. Thus Krushna or Krishna is the very representation and source of joy and peace upon this Earth.
Krushastu Bhagwan Swayam proclaim our Shastras - 'Krishna is God Supreme' thus bestowing Godhead to Shree Krishna. Krishna is considered as Satchitananda Rupaiya, which reveals the highest nature of Godhead: 'Sat' - of existence, 'Chit' - of consciousness and 'Anand' - of bliss. Therefore Krishna is the highest form of God alone worthy of meditation.
Jaydeva in Gita Govind says:
Vedanudharte Jaganivahate Bhugolmudribrate Daiyam
Daryate Balim Chalyate Kshatrakshrayam Kurvate
Paulastyam Jayate Halam Kalayate Karunyamatanvate Miechan
Murchayate Dushaksuti Drute Krushaya Tumyam Namaha
'The uplifter of the Vedas, the supporter of the universe, the saviour of the Earth, the slayer of Hiranyakashipu (as Narsinha), the fooler of Bali (as Vamana), the destroyer of evil Kshatriyas (as Parsurama), the promoter of compassion and the annihilator of Barbarians; such is thee, my Lord Shree Krishna, I humbly bow down before thy greatness.'
Shree Krishna sports in Vrindavan - Vrindavana Vihaaram Tam. Vrinda is also considered as Tulsi who is ever dear to the Lord and therefore is also remembered here. In this way, Lord Swaminarayan meditates upon Shree Krishna having the above form with all his heart - Shree Krushnam Hridye Chintaye - in the hope that he may forever shower his blessings upon us all.
English
I, Sahajananda Swami, staying at Vrittalaya (Vadatal) write this Shikshapatri to all my followers living in different countries. (Vrittalaya means a place of good conduct).
Gujarati
અને વૃત્તાલય ગામનેવિષે રહ્યા એવા સહજાનંદ સ્વામી જે અમે, તે અમે જે તે નાના પ્રકારના જે સર્વે દેશ તેમને વિશે રહ્યા એવા જેઅમારા અાશ્રિત સર્વે સત્સંગી તે પ્રત્યે શિક્ષાપત્રીને લખીએ છીએ.
Spanish
Escribe más. Yo, Sahajananda Swami, permaneciendo en Vrittalaya (Vadatal) escribe este SHIKSHAPATRI a todos mis seguidores que viven en países diferentes. (Vrittalaya significa un lugar de buena conducta).
Explanation
Lord Swaminarayan is clear in pointing out that he himself is writing or has written this Shikshapatri. The contents of this Shikshapatri are from the Lord Himself. Thus it is comparable with the Bhagwad Gita as the Gita was sang by Shree Krishna himself.Therefore the Shikshapatri is truly divine with wisdom which is beyond this realm. It is unsurpassed, indeed it is the very manifestation of God, whose sole purpose is to benefit and uplift mankind.
The Lord uses the name 'Sahajanand Swami' instead of any other name. Shatanand explains the significance of the use of this name. Sahajanand was the name given to the Lord by his Guru - Shree Ramanand at the time of Bhagwadi Diksha - initiation as a Sadhu. 'Sahaj' is understood as natural or consequently is lead to mean - to be born with no specific reason. 'Anand' is bliss, therefore, Sahajanand is bliss or happiness that is brought about unintentionally - it is natural bliss. Thus Sahajanand is the deliverer of such natural and pure happiness.
This is really how happiness should come. People look for happiness in material objects. All to often they look for it in the wrong place. People become obsessed in their quest to derive such bliss.
However, their quest fails miserably as they find refuge in materialistic objects that provide only temporal bliss. Those who don't necessarily look for bliss derive it through their spiritual faith. This is the prosperity and goodwill that is bestowed upon them by God himself. This happiness is permanent. By worshipping the Lord, having faith in him and by seeking refuge at his feet through pure and good conduct, man becomes a repository for untold riches. Thus, this should be the aim of all - to please the Lord via worship unto him.
Also, personal happiness can only be derived through another's happiness. Ultimately we should aim for, and wish for the Lord's happiness first and foremost. As the Lord resides in all creatures we should strive to provide for all beings: shelter the unsheltered, feed the starving, cloth the unclothed etc. Through such action we please and win the favour of God.
Shatanand finally says that 'Sahajanand' is he who gives happiness to mankind. Such was Lord Swaminarayan who during his time upon this Earth uplifted the masses. Through this Shikshapatri he continues to provide a means to a greater end. This Shikshapatri is a letter (Patri) which teaches knowledge (Shiksha) for the betterment of mankind, showing the path to spirituality, peace and ultimately the heavens.
English
Ayodhyaprasad and Raghuvir who have been installed by Me as Acharya at Ahmedabad and Vadtal respectively, sons of my brothers, Rampratapji and Ichharamji, born of Shri Dharmadev.
Gujarati
શ્રી ધર્મદેવ થકી છે જન્મ જેમનો એવા જે અમારા ભાઇ રામપ્રતાપજી ઇચ્છારામજી તેમના પુત્ર જે અયોધ્યાપ્રસાદ નામે અને રઘુવીર નામે (જેને અમે અમારા દત્તપુત્ર કરીને સર્વે સત્સંગીના આચાર્યપણાને વિષે સ્થાપન કર્યા છે.
Spanish
Ayodhyaprasada, el hijo de mi hermano Rampratapa y nieto de Dharmadeo mi padre y Raghuvira, el hijo de mi hermano Ichchharama y nieto de Dharmadeo mi padre, brahmacharies que son célibes larga vida y que están encabezados por Mukundananda, los titulares de la casa como Mayarama Bhatta y otros que son mis seguidores, se casó-mujeres con maridos vivos, las viudas, las mujeres solteras que tienen en pos de mí, y todos los sadhus encabezada por Muktananda son mis discípulos. Y de conformidad con Shastras, yo, recordando Shree Narayana, juntar mis mejores bendiciones a todos los discípulos antes mencionados para que las bendiciones que les puede ayudar en el seguimiento y mantenimiento de sus Swadharma (deberes religiosos de uno).
Explanation
In the next four Shlokas, Lord Swaminarayan accords his blessings upon the two Acharyas and also upon four categories of people. These are, (i) Naishtik Brahmcharis - Brahmins who take a Naishtik Vrata of celibacy, (ii) Grihastas - householders, (iii) Sarva Stree - all women (married, unmarried and widowed) and (iv) Sadhus - ascetics or saints who have renounced worldly life.Lord Swaminarayan, by mentioning these classes of people, is highlighting who this Shikshapatri is for - the classes who are to follow the Shikshapatri. These four Shlokas partition society and in doing so, Lord Swaminarayan is then able to write specific Dharmas for these classes of people in the second half of the Shikshapatri.
Also, he provides a name of a person for each class. Such person is mentioned as they have excelled so greatly in that particular class and so are considered as the ideal devotee in that class. Thus the Lord has praised such exemplarity. It is our duty to study the example set by these great persons and try to replicate these examples ourselves.
Lord Swaminarayan first bestows his blessings upon the two Adi Acharyas (first Acharyas) of the Sampraday. Lord Swaminarayan towards the end of his stay upon this Earth decided to establish two Acharyas - for the Northern and Southern regions of India. These Heads or Acharyas were later decided to be his nephews who would be adopted as his own. Thus the Sampraday was left in their hands only and successive Acharyas from the 'DharmaKul' - ancestry of Dharmadev.
Only these Acharyas are to be considered and revered as Heads of the Swaminarayan Sampradaya, as per Lord Swaminarayan's explicit wish which is documented in the 'Desh Vibhag Lekh' - authorised by the Lord.
Only those who pledge allegiance to an Acharya are true members of the Sampraday and so the Lord in this Shloka propounds association with the Acharyas and thus glorifies the Acharya heritage in this fellowship.
English
All Naishtic Brahmacharis, Mukundanand and other saints and all house–holders, Mayaram Bhatt and others, all who have become My followers.
Gujarati
તથા અમારા આશ્રિત એવા જે મુકુંદાનંદ આદિક નૈષ્ઠીક બ્રહ્મચારી તથા અમારા આશ્રિત જે મયારામ ભટ્ટ આદિક ગૃહસ્થ સંત્સંગી.
Spanish
Ayodhyaprasada, el hijo de mi hermano Rampratapa y nieto de Dharmadeo mi padre y Raghuvira, el hijo de mi hermano Ichchharama y nieto de Dharmadeo mi padre, brahmacharies que son célibes larga vida y que están encabezados por Mukundananda, los titulares de la casa como Mayarama Bhatta y otros que son mis seguidores, se casó-mujeres con maridos vivos, las viudas, las mujeres solteras que tienen en pos de mí, y todos los sadhus encabezada por Muktananda son mis discípulos. Y de conformidad con Shastras, yo, recordando Shree Narayana, juntar mis mejores bendiciones a todos los discípulos antes mencionados para que las bendiciones que les puede ayudar en el seguimiento y mantenimiento de sus Swadharma (deberes religiosos de uno).
Explanation
Mukundanandji is here considered as an ideal Naishtik Brahmchari. But what exactly is a Naishtik Brahmchari? Shatanand explains: Naishtikaha Nistamantam Nayantiti Naishtika: 'One who to all ends and purposes follows Nishta (faith and devotion in God)'. Furthermore a Naishtik Brahmchari is he who studies and obeys the Vedas, performs Tapas (austerities) and who seeks the supreme knowledge. A Naishtik Brahmchari also teaches such supreme knowledge to others.A Brahmchari is one who observes the Vrata of Brahmcharya, which is loosely defined as the vow of celibacy. There are four 'Ashrams' in life that everybody passes through. The first is 'Brahmcharyashram' where they are encouraged to study the various Shastras as well as the arts, sciences and philosophies. During this time, they are to stay strict celibates, refraining from all contact with the opposite sex.
The second is 'Grihastashram' where they are married and are encouraged to live an independent, pious family life. This Ashram inspires one to work for a living and the raising of progeny to live righteous lives.
The third is 'Vanprastashram' where they retire from their work, transfer their responsibility to their children and prepare for the next and final ashram of absolute renunciation.
The final Ashram is 'Sanyasashram' where they are to renounce all worldly comforts and ties, and are to lead a life of self-absorption performing severe austerities in order to attain the Lord. This Ashram involves leaving the home and taking up residence in the jungle to be totally free from external influences.
Therefore a Brahmchari is a person of the first Ashram of life. This Ashram, being the first, is integral to the development of a person and so strict celibacy is encouraged as even the sight of a woman can have detrimental effects on man. This can leave him susceptible to the weakening of his Brahmcharya Vrata.
The opposite sex can have adverse effects on a person leaving them deluded and without focus. It can drive a person to bewilderment causing the person to do unrighteous things and forget his true purpose in life.
Mahabharat's Mokshadharma commands for all people (not just Brahmcharis): 'Man should not listen to religious discourses given by women. Indeed, he should not even repeatedly look at another woman for no apparent reason'. Thus refraining from all contact with women (a person of opposite sex) will keep a person focused and so earn him a place at the Lord's heart.
Uddhavji explains that Bhakti (devotion) is an important factor for renunciation (and so refraining from contact with the opposite sex): 'Incompetent men find renunciation difficult but a man who observes Bhakti is able to follow the path of renunciation with ease'.
God has explained: 'Bhakti is the best and easiest means to attain me and so it is the first path followed by them. I reside within the hearts of such people where I destroy the evil enemies such as lust, anger, avarice and delusion. I protect such Bhaktas unreservedly; therefore they should fear nothing'.
God has said, Na Vikiyante Mayi Badhsauhrudaha - 'Those who have deep love for me never face downfall or misery'. Thus these Naishtik Brahmcharis, who have developed love for God, and who are attached to the Lord alone, have nothing to fear as they are forever protected by God. Therefore Gods and Rishis alike fame the Naishtik Vrata.
Such a Naishtik Brahmchari or Brahmin Celibate was Shree Mukundanand Brahmchari who was more formally known as Mulji Brahmchari. From an early age his wish was to observe absolute celibacy and worship God. His service to Shree Sahajanand is impeccable and his devotion for God is unreserved. The second half of this Shloka is devoted to Shree Mayaram Bhatt - famed as an ideal Grihasta (householder) by Shree Hari. At the time of Lord Swaminarayan's stay upon this Earth there were many great householders who were extremely spiritually developed - so why glorify Mayaram Bhatt?
Mayaram, a Saurastra Brahmin, was a dedicated servant of the Lord who served this Satsang quite remarkably, often at the sacrifice of his family duties. He was forever working to fulfil the Lord's mission, giving both his mind and body fully. He aided greatly during the openings of temples. It is important to give a fuller definition of a Grihasta here. A Grihasta is a married individual who lives a pious and righteous life by observing the laws of Dharma. As a Grihasta, he must realise his responsibility as a householder, provider, family member, community member as well as a devotee of God. He must lead a proper life, providing for his family. He should be versed in how to lead such a life in accordance with Shastric laws, which endorses Dharma and Bhakti as an integral part of Grihastashram. Manu says, 'A Grihasta who is void of Dharma and Bhakti can never find peace of mind even though he may be wealthy etc.' Thus Grihastashram is not just about making money, raising a family and being successful in work; it is more about fusing the elements of Dharma and Bhakti in everyday working life.
Shatanand explains a little about the differences of Dharma at this point. He explains that Prayaschit or intonement of sins prescribed for Grihastas should be adopted and enforced two-fold by Brahmcharis, three-fold by Vanprastas and four-fold by Sanyasis. Therefore Grihastas are fortunate to derive only minimal sin and so are required to perform minimal Prayaschit.
Vishnu Smruti further explains, 'Brahmins should perform the full Prayaschit for sins. Kshatriyas should perform three-quarters of a Brahmin's Prayaschit, Vaishyas a half and Shudras should perform only a quarter'. Thus there are differences in sins derived for different class and caste members that should be considered by individuals.
Grihastas, especially those who have newly entering this class should study the Grihasta Dharmas. They will aid them to live a fuller, more constructive and peaceful life. Those who do not have this knowledge are blind to the supreme cause and they struggle through life lost, unsuccessful and cursed.
English
All female, married (including virgins also) and widows and all Sadhus, Muktanand Swami and others, all who have become My followers.
Spanish
Ayodhyaprasada, el hijo de mi hermano Rampratapa y nieto de Dharmadeo mi padre y Raghuvira, el hijo de mi hermano Ichchharama y nieto de Dharmadeo mi padre, brahmacharies que son célibes larga vida y que están encabezados por Mukundananda, los titulares de la casa como Mayarama Bhatta y otros que son mis seguidores, se casó-mujeres con maridos vivos, las viudas, las mujeres solteras que tienen en pos de mí, y todos los sadhus encabezada por Muktananda son mis discípulos. Y de conformidad con Shastras, yo, recordando Shree Narayana, juntar mis mejores bendiciones a todos los discípulos antes mencionados para que las bendiciones que les puede ayudar en el seguimiento y mantenimiento de sus Swadharma (deberes religiosos de uno).
Explanation
Lord Swaminarayan here addresses all the female devotees. However, He does not name a specific person, as he has previously for other classes of people. Many staunch female devotees existed at the time of Lord Swaminarayan's stay, such as Laduba, Jivuba, Kushal Kunverba etc. So why did he not mention a name of an ideal devotee?The reason for this is that the Lord lived his life as an ascetic - a saint. Therefore in order to protect his renunciation and his Dharma he has not mentioned a particular person. A Sadhu's Dharma is to refrain from all contact with women. They should not envisage women mentally let alone utter words about women.
Shatanand defines the two types of women here mentioned: A Sadhva Stree is a female devotee of God who acts in accordance with Shastras and who observes Pativrata Dharma (duties for married women to be devoted to their husbands). A Vidhva Stree is a woman whose husband has died - a widowed woman and who spends the remainder of her life in service to God. Thus the Lord speaks of the women in general terms addressing all women and therefore glorifying all women as ideal devotees and not just mentioning a specific person.
Finally the Lord addresses the Tyagis (renounced individuals). Foremost of the Sadhus is Shree Muktanand Swami. Shatanand firstly explains a Sadhu as: One who obeys Dharma and who acts for the betterment of another. He strives for the well being of others.
In Shrimad Bhagwat Purana, Shree Krishna outlines the desirable qualities and thus characteristics of a Sadhu to his friend Shree Udhavji:
1. Krupaluha Pardukhasahishrud - One who cannot accept the pain of others, who themselves harbour the pain of others and so endeavours to aid them of such misery.
2. Sarvadehinam Keshagadapi Acrutdroha - One who does not harm any living creature (human, animal etc.) either mentally or physically, and so upholds the Law of Ahimsa (non-violence).
3. Titikshuha Kshamavan - Is always forgiving and so does not begrudge people for their actions.
4. Satyam Saraha Sthiratvam Balam Va Yasya Saha - One who is honest, steady or firm minded and who is both physically and mentally strong.
5. Anvadhatma Asuyadirahitam - Who is not envious of another and does not get angry - is cool minded.
6. Sukh Dukhyoha Samaha - Who is unaffected by happiness and misery. Who does not elate during the 'good times' nor lament during the 'bad times'. He is always complacent.
7. Yathashakti Sarveshamupkarakoha - One who helps others - is benevolent.
8. Kamairakshu Bhitachitaha - He has no desires of his own and does not become agitated.
9. Dantaha Sanyathahyendriyaha - A 'Yogi' who has controlled his senses. He does not act in order to satisfy sensual demands.
10. Mruduha Akthinchitaha - Who is tender and compassionate. He is always kind natured.
11. Suchiha Sadacharaha - Whose conduct is exemplary and ethical.
12. Akigchanaha Aparigraha - Who is not one to accumulate wealth and possessions for himself only. Thus he parts with his wealth, helping the needy, donating it to causes and gratifying those dearest to him.
13. Anihaha Dashtiktayashunyaha - He does not want anything. He is satisfied with what he has and does not dwell upon things he doesn't have.
14. Mitabhug Ladhvaharaha - He eats with restraint only to maintain the body. He does not eat excessively in order to satisfy his palate.
15. Santaha Niyantaha Karanaha - He has full control of his Antakarana (mind, consciousness, intellect and ego).
16. Sthira Swadharme - Who obeys personal duty (Swadharma). He acts in accordance with his duties as a Sadhu.
17. Machoraraha Madekash Reyaha - He protects all, offering shelter and alms to those who need it.
18. Muniha Mananshilaha - Who has sound temperament and is deep thinking. He is like a Muni (a revered saint).
19. Apramataha Swadharmapalane Savdhanaha - Who stays true and honest to Dharma. He is always pure and pious in conduct.
20. Gambhiratma Nirvikaraha - He is cool and steady minded.
21. Dhrutiman Vipgapyakruparaha - He is patient always.
22. Jit Shanguraha Ksuptipase Shoka Mohau Jara Mrutyu Sharurmayaha - He has overcome the likes of hunger, thirst, desire, delusion, old age and death. He is thus unperturbed by the effect of these.
23. Amani Na Manakshin - Who does not wish for fame or popularity. His actions are not driven by the quest for acknowledgement.
24. Anyebhyo Mandaha - A person who always has time for others. He isn't engrossed in things that keep him busy away from people/community. Thus he is available to help others.
25. Kalyaha Parabodhane Dakshaha - He is wise and skilful and so is able to use these attributes to deliver people onto the right path - to salvation.
26. Maitraha Avagachakaha - He is a friend to all - he has no enemies. Also, he accepts these friends as equal and so does not favour one person more than another.
27. Karurirnikaha Karurnyaiva Vartamano No Dushlobhen - He empathises with others, he has feelings for them. He observes Vratas (religious vows) and is never envious of others.
28. Kaviha Samyag Gnaniti - He is a poet who writes and sings about praise to God.
These qualities constitute a Sadhu. However it is important to note that many of these characteristics apply to all types of people. Therefore we should all aspire to integrate these qualities within ourselves and so become 'saint-like' in nature.
Let us finally consider why Lord Swaminarayan mentioned Muktanand Swami as the ideal Sadhu. Muktanand was a very great saint who possessed all of the previous twenty-eight characteristics outlined. He was the most prominent saint in the Ashram of Ramanand's and therefore he was very much respected by all fellow saints.
He was a brilliant intellectual, who had firm and deep devotion for God. Although he was elder and in a greater position, he never was affected by it and so had great respect for his fellow Sadhus - young and old alike.
Muktanand Swami had no objection when Ramanand invested the status of 'Ashram Guru' to the youthful personage of Sahajanand who was only twenty years old at the time. Muktanand had full rights to that title but he himself suggested that Sahajanand should be given such honour.
This was the greatness of Muktanand who after realising the grandeur and ultimately the Godliness of Shree Sahajanand Swami sang 'Jaya Sadguru Swami, Sahajanand Dayaru...' as he performed Arti of the Lord. There was mutual affection between Sahajanand and Muktanand. These are the reasons why the Lord praised Muktanand Swami.
English
All mentioned above, shall accept My Blessings Divine, Blessings which protect their Dharmas, which carry with them the Divine memory of SrimanNarayan and which are endorsed by the Shastras.
Gujarati
એ સર્વે તેમણે પોતાના ધર્મની રક્ષાના કરનારા અને શાસ્ત્રનેવિશેષે પ્રમાણરુપ અને શ્રીમન્નારાયણની સ્મૃતિએ સહિત એવા જે અમારા રુડા આશિર્વાદ તે વાંચવા.
Spanish
Ayodhyaprasada, el hijo de mi hermano Rampratapa y nieto de Dharmadeo mi padre y Raghuvira, el hijo de mi hermano Ichchharama y nieto de Dharmadeo mi padre, brahmacharies que son célibes larga vida y que están encabezados por Mukundananda, los titulares de la casa como Mayarama Bhatta y otros que son mis seguidores, se casó-mujeres con maridos vivos, las viudas, las mujeres solteras que tienen en pos de mí, y todos los sadhus encabezada por Muktananda son mis discípulos. Y de conformidad con Shastras, yo, recordando Shree Narayana, juntar mis mejores bendiciones a todos los discípulos antes mencionados para que las bendiciones que les puede ayudar en el seguimiento y mantenimiento de sus Swadharma (deberes religiosos de uno).
Explanation
Lord Swaminarayan conveys the fact that he hopes that all his devotees everywhere follow the examples set by the 'ambassadors' of each class here mentioned. Through these blessed persons, this Satsang of Lord Swaminarayan flourishes and gains strength. Through pure conduct of devotees of every class as prescribed by God Almighty Shreeman Narayan, the masses continue to live in accordance with Dharma.The blessed Lord thus gives an invitation to all, to read and follow his treatise upon Dharma and righteous conduct. He invites all to be part of this Satsang and obey the Laws therein. Through this Shikshapatri, people derive happiness in life, good fortune and ultimately God Shreeman Narayan showers his choicest blessings upon them. Therefore may all choose to take refuge at the shelter of Narayan, Laxminarayan and Radhakrishna. May we all observe and protect Swadharma (one's religious duty) and thus win the favour of God.
English
All the above shall ponder deeply in their mind My object in writing this Shikshapatri – which is to ensure ultimate good for all living beings.
Gujarati
અને આ શિક્ષા પત્રી લખ્યાનું જે કારણ છે તે સર્વે તેમણે એકાગ્ર મને કરીને ધારવું અને આ શિક્ષાપત્રી જે અમે લખી છે તે સર્વેના જીવનું હિત કરનારી છે.
Spanish
Todos mis discípulos examinará con plena concentración de la mente, este SHIKSHAPATRI que está escrito con un propósito definido de hacer el bien a todos los seres vivos.
Explanation
Lord Swaminarayan focuses here upon the very essence of what the Shikshapatri is and its objective: Sarvajivahitavaha - this Shikshapatri is for the benefit of mankind. It is to save innumerable souls from the bondage of Karma and hence to free the many from repeated births and deaths. It is an instrument through which we derive eternal happiness and which can provide success in this life. For these reasons we are urged to take note of the contents of the Shikshapatri and to follow it implicitly.Whenever we buy a device or machine of some sort, we are provided with an instruction or operation manual. This gives us all the information we need to get the most out of that machine and to ensure it's proper use. The Shikshapatri is an instruction manual for life. For proper use of this body, for correct living procedure, for a successful life and to get the most out of life, we must study this Shikshapatri and follow all the instructions therein.
It is imperative that we all understand clearly the message in the Shikshapatri so that we can reach a stage where we are willing to follow the Shikshapatri fully without question. Only if we understand the Shikshapatri by really digesting and analysing the Shikshapatri and not just reading it half-heartedly, will we ever truly appreciate the great message of this Shikshapatri, it's specific aim and it's greatness.
The contents of this Shikshapatri are such to make the mind strong and immovable by external influences such as those associated with living in the West. It is important that we in the West are able to discover our true identity, our heritage and our culture. We must not forget our Indian and Hindu background and therefore we must identify with our Hindu beliefs and laws of conduct. Only by adopting these higher disciplines passed down to us by our great Rishis, will we ever be sheltered by God's favour in this life and hence consolidate a pleasant after life.
We all have been fortunate to be born in this life as Satsangis under the guiding hand of Lord Swaminarayan. We have been introduced to the fundamentals of Hinduism and of righteous conduct. This provides us with a great chance to be released from the enslavement of repeated births and deaths which brings nothing but suffering. Such a rare opportunity may not be acquired ever again and so we must make the most of it.
All that is asked of us is that we live in accordance with the Shikshapatri. Such action will promote us to the heavens and derive an eternity of peace and happiness. Who but a fool would give up such an offer and an opportunity?
English
All those who follow the rules of good conduct as prescribed by the Shastras (Such as Srimad Bhagavat etc.) do indeed attain happiness both in this world and the world beyond.
Gujarati
અને શ્રીમદ્દ ભાગવત પુરાણ આદિક જે સતશાસ્ત્ર તેમણે જીવનના કલ્યાણને અર્થે પ્રતિપાદન કર્યા એવા જે અહિંસા આદિક સદાચાર તેમને જે મનુષ્ય પાળે છે તે મનુષ્ય આ લોકને પરલોકને વિષે મહાસુખિયા થાય છે.
Spanish
Aquellos que siguen a través de su vida útil y las normas de buena conducta como ordenado por las Sagradas Escrituras a llevar una vida feliz en este mundo y en la siguiente.
Explanation
Shastra (scriptural preaching, books) mean one who teaches orderliness. Smriti, Purans etcetera holy books which illuminate the deep meanings of Vedas (ancient most scripture of holy words or Supreme God). The preaching contains personal religion of everyone on the basis of caste (Varna) and the phase of life (Ashram). Word 'Shastra' is used in such meaning. One who follows such ethical rules and lives as per preaching of the Shastra becomes happy in this life and the life hereafter. Means, he gets happiness then the happiness of Brahm etc. This is to be understood.Ethical behavior means the acts, which are not against the Shastra and common people; or the acts as per the acts of Satpurushas. Mokshdharma says that acts of Satpurusha are called religion. The religion or the religious acts, which are described in various scriptural teaching, are mainly the acts of Satpurushas, performed during the adversty of time and place. Similar to this, in the scripture of Mahabharat, Dharmaraj says, that logic has no respect, Shrutis (ancient scriptures) too varies and there is not a single Muni, whose opinion may be taken as authentic, the element of religion is very deep and unexplorable, therefore the path taken by the great is the true one to be followed. Reasoning means the meaning one extracts, as per his own intellect, therefore, reasoning has no validity or respect. It is either with different conclusion or with no conclusions at all. Shrutis too are forwarding different meanings and are supporting each such meaning. Smrutis and the meanings given by the Smrutis are defined and expanded through the Bhashyas (treatises) by the different Munis. These Munis too are not unanimous and move in different directions and extend different meanings as per their personal liking and against each other.
"One who performs Yagya in the holy months of Chaturmas gets Punya in abundance. "There is nothing which cannot be earned by actions." "Loka achieved by Karmas (action) is not durable." "Not to kill any living body." "The Yagya whose presiding deity is Agni, kills the living bodies on performing such Yagya." "Offer sacrifice on it's rising ." Offer sacrifice on its not rising." "Accept the teenager in Atiratra." Does not accept a teenager in Atiratra." "Oh Considerate! There was only one truth earlier." "There was an untruth before." "There is nothing in it." "There are two friendly birds dwelling togather." It is very difficult to bring concord in such absolutely contradictory situations. This is what is meant to be said here. There is not one Rishi only who has defined Manu-Smriti and its treatise, but there are many Rishis and therefore, they contradict each other as per their own nature. Mahajan means great people, saints. About the attributes of Satpurusha, Vishnu Dharmottar says that he is a theist, knows the hidden meaning of Vedas, adheres to the personal religion in adverse times, and is a firm devotee of Shri Hari. These are the qualities of Satpurusha. In the third chapter of Geeta, Lord Shri Krishna says, "Other people follow only those act which are performed by great people. What ever is considered as the basic principle by the great people, becomes agreeable to other people. Attributes of a good act given in Kashikhand says that, "It is free from prejudice and practised by great people. Wise people take it as a good act and translate it in to their actions - considering it as a root of good acts". Therefore, Yama and Niyam prescribed earlier are the essence of the religion and all religious minded people must follow it scrupulously. There - as given in the nineteenth chapter of the eleventh part of Shrimad Bhagwat, these yama- Niyamas are twelve in all, divided again in twelve parts.
Twelve Yamas: Non-violence, truth, non-stealing, no accomplice. modesty, non-hoarding, theist, celibate, silent, steady, forgiving and non-fearing. Now, the twelve Niyamas: internal and external cleaning, chanting names of God, penance, sacrifice in holy fire, faith, hospitality, worshipful service to Lord Shri Krishna, pilgrimage, welfare of others, satisfaction, and devoted service of Guru Observance of these Yama and Niyam is fruitful for people. The shauch (ablution) is of two types, therefore rules are twelve. Sadachars (good acts), appropriate to ones personal religion or cast, are to be observed. Manusmriti says that, Sadachars (good acts) given in Shruti and Smriti (ancient religious scriptures) and befitting personal religion, should be observed without laziness as these are the roots of the religion.
Those with vicious intellect means the people who are interested in violence etc. Such people abandon good acts (Sadachar) and act at their free will. They face sorrows in this world and the other world. Those have no remedy to remove sorrows or to overcome it. They definitely face such sorrows. Shrimad Bhagwad Geeta says: The man who disobeys the rules prescribed by the scriptures, and acts at his free will, never succeed in his work or attain happiness in life. They do not get salvation. Shrimad Bhagwat also says that a person, who without a desire, performs the acts prescribed in the Veda (scriptures) and dedicates it to God, achieves excellence. The eleventh part of the Shrimad Bhagwat says, "The man who is without knowledge of God, has no control on his organs, and the man who does not follow the religion as prescribed by the Vedas (scriptures) gets birth and death repeatedly as a fruit of his non-religious acts practised in the form of forbidden acts. In the first Chapter of the sixth part of the Shrimad Bhagwat there is the story of Ajamil. This Ajamil acts against the restrictions posed by the Shastras (scriptures). Therefore he deserves criticism. "He had committed sins for long many years. He caten food of prostitutes. Therefore he is unholy. He had not performed - atonement, therefore we are taking him to the God of Death (Yama Raja). There he will beocme pure by undergoing the punishment."
Moreover, Yagyavalkya says that by not following the religion prescribed by the Shastras (scriptures), by following anti religious practice and by leaving the organs free (or say, not restricting the organs), man ultimately stoops to the lowest position.
English
And all those who disregard them and behave according to their own whims are indeed evil–minded and shall verily meet with great miseries in this life and the life beyond.
Gujarati
અને તે સદાચારનું ઉલ્લંઘન કરીને જે મનુષ્ય પોતાના મનમાં આવે તેમ વર્તે છે તેતો કુબુધ્ધિવાળા છે અને આ લોકને પરલોકને વિષે નિશ્ર્ચે મોટો કષ્ટને જ પામે છે.
Spanish
Y ellos, las personas moralmente depravado que cruzan el recinto de buena conducta y se comportan como libres pensadores que sufren una gran angustia en este mundo y en la siguiente.
Explanation
Shastra (scriptural preaching, books) mean one who teaches orderliness. Smriti, Purans etcetera holy books which illuminate the deep meanings of Vedas (ancient most scripture of holy words or Supreme God). The preaching contains personal religion of everyone on the basis of caste (Varna) and the phase of life (Ashram). Word 'Shastra' is used in such meaning. One who follows such ethical rules and lives as per preaching of the Shastra becomes happy in this life and the life hereafter. Means, he gets happiness then the happiness of Brahm etc. This is to be understood.Ethical behavior means the acts, which are not against the Shastra and common people; or the acts as per the acts of Satpurushas. Mokshdharma says that acts of Satpurusha are called religion. The religion or the religious acts, which are described in various scriptural teaching, are mainly the acts of Satpurushas, performed during the adversty of time and place. Similar to this, in the scripture of Mahabharat, Dharmaraj says, that logic has no respect, Shrutis (ancient scriptures) too varies and there is not a single Muni, whose opinion may be taken as authentic, the element of religion is very deep and unexplorable, therefore the path taken by the great is the true one to be followed. Reasoning means the meaning one extracts, as per his own intellect, therefore, reasoning has no validity or respect. It is either with different conclusion or with no conclusions at all. Shrutis too are forwarding different meanings and are supporting each such meaning. Smrutis and the meanings given by the Smrutis are defined and expanded through the Bhashyas (treatises) by the different Munis. These Munis too are not unanimous and move in different directions and extend different meanings as per their personal liking and against each other.
"One who performs Yagya in the holy months of Chaturmas gets Punya in abundance. "There is nothing which cannot be earned by actions." "Loka achieved by Karmas (action) is not durable." "Not to kill any living body." "The Yagya whose presiding deity is Agni, kills the living bodies on performing such Yagya." "Offer sacrifice on it's rising ." Offer sacrifice on its not rising." "Accept the teenager in Atiratra." Does not accept a teenager in Atiratra." "Oh Considerate! There was only one truth earlier." "There was an untruth before." "There is nothing in it." "There are two friendly birds dwelling togather." It is very difficult to bring concord in such absolutely contradictory situations. This is what is meant to be said here. There is not one Rishi only who has defined Manu-Smriti and its treatise, but there are many Rishis and therefore, they contradict each other as per their own nature. Mahajan means great people, saints. About the attributes of Satpurusha, Vishnu Dharmottar says that he is a theist, knows the hidden meaning of Vedas, adheres to the personal religion in adverse times, and is a firm devotee of Shri Hari. These are the qualities of Satpurusha. In the third chapter of Geeta, Lord Shri Krishna says, "Other people follow only those act which are performed by great people. What ever is considered as the basic principle by the great people, becomes agreeable to other people. Attributes of a good act given in Kashikhand says that, "It is free from prejudice and practised by great people. Wise people take it as a good act and translate it in to their actions - considering it as a root of good acts". Therefore, Yama and Niyam prescribed earlier are the essence of the religion and all religious minded people must follow it scrupulously. There - as given in the nineteenth chapter of the eleventh part of Shrimad Bhagwat, these yama- Niyamas are twelve in all, divided again in twelve parts.
Twelve Yamas: Non-violence, truth, non-stealing, no accomplice. modesty, non-hoarding, theist, celibate, silent, steady, forgiving and non-fearing. Now, the twelve Niyamas: internal and external cleaning, chanting names of God, penance, sacrifice in holy fire, faith, hospitality, worshipful service to Lord Shri Krishna, pilgrimage, welfare of others, satisfaction, and devoted service of Guru Observance of these Yama and Niyam is fruitful for people. The shauch (ablution) is of two types, therefore rules are twelve. Sadachars (good acts), appropriate to ones personal religion or cast, are to be observed. Manusmriti says that, Sadachars (good acts) given in Shruti and Smriti (ancient religious scriptures) and befitting personal religion, should be observed without laziness as these are the roots of the religion.
Those with vicious intellect means the people who are interested in violence etc. Such people abandon good acts (Sadachar) and act at their free will. They face sorrows in this world and the other world. Those have no remedy to remove sorrows or to overcome it. They definitely face such sorrows. Shrimad Bhagwad Geeta says: The man who disobeys the rules prescribed by the scriptures, and acts at his free will, never succeed in his work or attain happiness in life. They do not get salvation. Shrimad Bhagwat also says that a person, who without a desire, performs the acts prescribed in the Veda (scriptures) and dedicates it to God, achieves excellence. The eleventh part of the Shrimad Bhagwat says, "The man who is without knowledge of God, has no control on his organs, and the man who does not follow the religion as prescribed by the Vedas (scriptures) gets birth and death repeatedly as a fruit of his non-religious acts practised in the form of forbidden acts. In the first Chapter of the sixth part of the Shrimad Bhagwat there is the story of Ajamil. This Ajamil acts against the restrictions posed by the Shastras (scriptures). Therefore he deserves criticism. "He had committed sins for long many years. He caten food of prostitutes. Therefore he is unholy. He had not performed - atonement, therefore we are taking him to the God of Death (Yama Raja). There he will beocme pure by undergoing the punishment."
Moreover, Yagyavalkya says that by not following the religion prescribed by the Shastras (scriptures), by following anti religious practice and by leaving the organs free (or say, not restricting the organs), man ultimately stoops to the lowest position.
English
Therefore, you all, My followers, shall always follow the precepts of this Shikshapatri with care and caution, and with love and sinceritys.
Gujarati
તે માટે અમારા શિષ્ય એવા જે તમે સર્વે તેમણે તો પ્રીતિએ કરીને આ શિક્ષાપત્રીને અનુસરીને જ નિરંતર આવધાનપણે વર્તવું (પણ આ શિક્ષાપત્રીનું ઉલ્લંઘન કરીને વર્તવું નહિં).
Spanish
Por lo tanto, toda mi discípulo, deberá llevar su vida, sólo siguiendo estos preceptos con la voluntad y la vigilancia a través de salida de su vida.
Explanation
They should follow the Shikshapatri vigilantly and never idly or sluggishly. Sanatsujat explains:Pramadam Yai Mrutyumaham Bravimitathapramadamrutvam Bravimi
Pramadadvo Hrasuraha Parabhavanpramadadvai Brahman Bhutahi Devahaha
'I declare that neglect or disregard (Pramad) is a means to death (Mrutyumaham). Consequently vigilance or high regard (Apramad) is a means to immortality (Amrutvam). From Pramad, a demon (Asura) derives his wicked or evil nature (Parabhav) and from Apramad, Devas (gods) derive their godlike nature (Brahmanbhav).' Therefore, man through Pramad becomes an Asura with evil qualities and through Apramad becomes a Deva with godly qualities.
Lord Farnindeya has said, 'Those who adopt faith and devotion towards me are enveloped with the supreme knowledge and are thus propelled towards spirituality and salvation.' Shatanand adds, Mahasukhapraptutsahena - enthusiasm and unshaken chivalry reward a person with great happiness. Therefore we must all, with dedication consider and obey the laws of conduct in this Shikshapatri.
This Shloka concludes the introduction to the Shikshapatri. In this final Shloka, He asks that all his disciples love and cherish the Shikshapatri and to follow the commandments with great regard. We should all follow the Shikshapatri with the intention of pleasing the Lord and do so because we genuinely want to. All too often, this sort of mentality is not adopted. They may do such things as they feel obliged to do so - it is considered 'the norm' or it is expected off them. We are often brought up to do certain things and to even think a certain way by parents. Although I do not disagree with this philosophy, I do feel that certain changes need to be made. We are almost programmed to act a certain way that may not be voluntary which I believe to be due to a lack of knowledge. If proper knowledge was given and absorbed, then I think all of us would become better Satsangis.
This knowledge will awaken love for God that is almost certainly deficient in our newer generations. Love for God and love of performing actions (Pooja, Seva etc.) as sanctioned by our Rishis will derive spiritual pleasure and the grace of the Almighty. Love is very strong and assuredly it will strengthen our devotion and invigorate our duty to the Sampradai. This should inevitably consolidate our adherence to the commandments of the Shikshapatri.
Finally, we must never violate any of the commandments of the Shikshapatri. This I feel is of importance. We must do our very best to uphold every single commandment. Many people pick and choose out of the Shikshapatri (as if it's some sort of Pic 'n' Mix), commandments which they feel are necessary for them. Well, I'm afraid all are necessary!
This Shikshapatri is the very incarnation of Lord Swaminarayan. To violate or disregard any one Shloka is to disregard Lord Swaminarayan himself. We must not walk such a path of disrespect and dishonor.
Now Lord Swaminarayan begins the main body of the Shikshapatri. The first part of which is directed to all Satsangis of all classes and castes. He begins Samanya (ordinary) Dharma duties by first and foremost glorifying the great Dharma of Ahimsa (non-violence)
English
My followers shall never kill any living being under any circumstances. Knowingly, not even small insects like lice, bugs, etc.
Gujarati
(હવે જે વર્ત્યાની રીત કહીએ છીએ જે ) અમારા જે સત્સંગી તેમણે કોઇપણ જીવ પ્રાણિમાત્રની હિંસા ન કરવી અને જાણીને તો ઝીણા એવા જૂ, માંકડ, ચાચંડ, આદિક જીવ તેમની પણ હિંસા કયારેય ન કરવી.
Spanish
Mis discípulos nunca matar o dañar deliberadamente a ningún ser viviente en este mundo a pesar de que son insignificantes pequeños insectos como los piojos y chinches.
Explanation
In the first six Shlokas of Samanya Dharma, Lord Swaminarayan affirms his stance upon the Law of Ahimsa (non-violence or non-injury). This is indeed a great pillar of our Sanatan Hindu Dharma that should be accepted by all.Shatanand Muni informs us that man plunges in this 'sea' of worldly life, performing a variety of actions in order to secure salvation (Moksha), the fourth Purushartha, as this is understood to be man's only reason or aim of living. The fulfilment of such a quest is derived through observance of Ahimsa Dharma.
Ahimsa Dharma is as big and majestic as Sanatan Dharma (the eternal law) which is common for all. It is the very root of Hindu Dharma. It is the basis of humanity and it's deep message of compassion for all of God's creatures is the essence of the teachings of our great Rishis (enlightened saints). Therefore a good grasp or understanding of the underlying principles of Ahimsa is an important factor for all.
The Smrutis say, Na Himsyat Sarvabhutani - 'Never kill any living creature,' which is exactly the message that Lord Swaminarayan delivers in this first Shloka. Therefore Ahimsa is accepted in all popular Shastras and is to be accepted by all in every rank of Hinduism. Indeed it is a common Dharma which spreads to all people of all religion's as most religions endorse such a law of compassion.
The Shloka addresses the non-killing of all creatures no matter how great or small they are from whales to fleas. No animal, bird, fish, insect or human whatsoever should be killed or even harmed in anyway. This is the prime directive for humans.
It is written that we commit sin by intentionally or even unintentionally killing or harming a creature just as we are scolded by fire if we intentionally or unintentionally go too close to it. However Apdurdhadharma explains, 'A person who conforms to doing Prayaschit (intoning sins - righteous actions to redeem sins) after unintentionally harming a creature will result in the sin being lifted from such person.' However no such redemption is written for intentionally killing. Yagnavalkya Muni writes, 'Sin without knowledge (unintentional) can be lifted through Prayaschit, but Prayaschit performed for intentional sin will lead to at most nothing more than of social acceptance.' Therefore you will then be accepted by society for the committing of this intentional sin, after Prayaschit, but as Mitakshara says, 'Prayaschit will never eradicate sins committed intentionally.'
It is said that two-fold Prayaschit should be observed for the committal of intentional sin compared to committal of unintentional sin. Thus the sin for committing intentional sin is far greater.
The great Shrimad Bhagwad further adds: 'Those who inflict pain upon God's creatures are firmly consigned to Andhakupa Narak (a specific infernal region). There, he is forced to endure great pain from various animals, birds, snakes etc. as they bite and torment him.' Shatanand concludes by urging us to keep this in mind and to never harm any creature. Only such course of action will offer us a place in the Heavens!
In this Shloka there has been a lot of discussion of Prayaschit (nullification) of sins. Therefore let us study this aspect further. Our Puranas endorse five methods of Prayaschit - the Panch Mahayagnas:
(1) Bhuta Yagna - Refers to religious practices such as Pooja, Dandvat, Seva, fasting etc. as a means of nullifying the sin.
(2) Atithi Yagna - This is service to a stranger or guest. To welcome others, offer them food etc.
(3) Matru/Pithru Yagna - Service to ones parents or elders. Our ancient scriptures speak of 'Matru Devo Bhava - Pitru Deva Bhava.' Thus one should serve one's parents as they would serve God.
(4) Brahman Yagna - The study of Vedas and other religious scriptures.
(5) Deva Yagna - Involves Daan - donation of wealth to God (via temples etc.) and Brahmins.
This is a brief outline of the various Prayaschits. However for correct and suitable performance of Prayaschit, one should seek the advice of a Sadhu or elder who will specify which course of action to take.
Lord Swaminarayan has adopted this great Dharma of Ahimsa that has been propounded by our great Rishis. It is our duty to follow suite and forever be true to its teachings and never violate it.
English
(My followers) shall never kill goats and/or other living beings in sacrifice performed for the propitiation of deities and Pitris (ancestors), for non–violence is declared (by the Shastras) as the highest Dharma of all the Dharmas.
Gujarati
અને દેવતા અને પિતૃ તેમના યણને અર્થે પણ બકરાં, મૃગલા, સસલાં, માંછલા, આદિક કોઇ જીવની હિંસા ન કરવી કેમ જે અહિંસા છે તેજ મોટો ધર્મ છે એમ સર્વ શાસ્ત્રોમાં કહ્યું છે.
Spanish
Ninguno de mis seguidores se matar o dañar las cabras u otros animales, incluso para las ceremonias de sacrificios para propiciar a una deidad de crin (espíritus de los padres tanto), ya que los Shastras afirmar que la no violencia solo es la mejor forma de Dharma.
Explanation
Many religions condone a ritual of animal sacrifice as a way of pleasing the Gods! Although such actions are prevalent in cults, some ranks of 'Hinduism' which themselves should be considered as cults condone ritual animal sacrifice. Lord Swaminarayan here stipulates the greatness of Ahimsa outlined in the previous Shloka by saying that even sacrifices to Gods (Himsa Yagna) is wholly unacceptable - deriving untold sin.It is ludicrous to even think that God would be pleased by killing a creature made by himself. Only a fool would think that someone would be made happy by destroying that which he creates.
Shatanand Muni here suggests that we should not physically kill, speak to kill, nor even think to kill another creature (of God). Such is the Great Dharma of Ahimsa.
Our respected Maharishis of the past have established Ahimsa as Mahaan Parama Dharma the highest of Dharmas. It is a Dharma that is mentioned in many of the prominent Hindu scriptures including the great Mahabharat. 'Satya Vrata Raja performed Himsa Yagna (violent) thinking that he would attain the Heavens - instead it was the cause of his destruction as the fruits of his austerities were destroyed.'
'The foolish have interpreted the Vedas incorrectly. They have preached what they perceive to be the truth that is instead false. In this way, these ignoramuses, without intellect, have preached the Adharma of Himsa (violence) as acceptable.'
Narad Pancharatra adds, 'The Shruti (revealed scriptures) are considered as the Mother of the Earth. They preach only compassion towards all and strive for betterment for all. This is indeed the message of God, which does not even utter a single word of violence towards others.'
God in all instances has preached love towards all. This universal love stems from the fact that all creatures have a commonality, an Atma - the soul which is simply a spark of the Param Atma - God Supreme. Indeed all that exists is God in one form or another. Therefore to harm another is to inadvertently harm God and so the Dharma of Ahimsa should always and everywhere is cherished. Narad has explained to Prachinbharish Raja - 'Behold O King! The thousands of Jivas (souls) which have met their death at your hands through sacrificial Yagnas wait eagerly for your death in order to reap their revenge upon you. They angrily wait to inflict the same pain upon you by hacking at your body with axes.'
Shree Bhishma has explained, 'Of all acts Ahimsa is the greatest says Manu (Sarvakarma Svahimsa Hi Dharmatma Manurbhravit). Towards all creatures, the Dharma of Ahimsa is considered to be the best (Ahimsa Sarvabhutebhya Dharmebhyo Tyayasimata). There is no other better Dharma than that of Ahimsa towards all beings, it is beyond comparison.'
Shatanand asserts: Ahimsadharmasya Mahatvantu Sakalshastraprasidhyam - The Dharma of Ahimsa is famed in all Shastras.
The use of flesh in Pitru Yagna such as Shraaddh is strictly forbidden also. Parashar Muni writes, 'Shraaddha involving lament and repentance will certainly bring liberation, but never one which involves the use of flesh.'
Vasudev Mahatmaya of Skanda Purana says 'One should never use meat in Shraaddha. Only Muni-anna (Samo, Namar etc) milk, Ghee etc should be used as use of such things will have the desired effect - liberation for ancestors.'
Vyaas has written: Sarvatha Sarvada Sarvabhutanaamnabhidrohaha Ahimsa - 'Ahimsa is refraining from violence always, everywhere and towards all.' Such a Vrata is considered as Sarvabhaumi Mahavrata and is equivalent to the great Vratas such as Satya (truth) and Brahmcharya (celibacy). In a discussion between the Devas and Maharishis in the Mahabharat it is said, 'The killing of calves is despicable. Killing of any animal is not the Dharma of Man.'
It is important to clarify what exactly Yagnas are. Yagnas are a way of pleasing the Gods. Offerings are placed into Agni (fire) and thus given to the God of Fire who distributes these offerings to all other Devas. In return all the Devas shower their blessings upon you and effectively you derive their favour and support. The Shastras say Ajaina Yajeta that is only Aja - which are such things as rice should be offered in Yagnas. Aja is not animals as many people have concocted.
It is written in Narad Pancharatra, 'So called Shastras which prescribe Himsa are not true Shastras and should not be accepted by man.' Our true Shastras teach compassion to all creatures, for they are all part of God. We must accept that all creatures are equal and never do unto them that which we would not want done to us.
Mahabharat says, 'Those who perform Ahimsa Yagna will surely attain Brahman (the heavens). However Himsa Yagnas will only consign a person to hell.' Therefore we must never partake in Himsa Yagnas by accepting Prasad (remnant) of such a Yagna. Indeed we must never partake in any kind of meat in any situation for Parashar Muni has said, 'Eating meat will never lead a person to salvation.'
Narad similarly says, 'Partaking of vegetarian foods will attain salvation (Moksha).' Mundak Upanishad narrates a story where a King who performs Himsa Yagnas is visited by Narad Muni and is put into Samadhi (deep trance) where he visits Narak (Hell). The shocked King, reawakening from Samadhi is then told by Narad that the consequence of Himsa is an eternity in that same Hell. Thus the Adharma of Himsa is strictly prohibited in all ranks of true Hinduism.
Gujarati
અને સ્ત્રી, દ્રવ્ય અને રાજય જેની પ્રાપ્તિને અર્થે પણ કોઇ મનુષ્યની હિંસા તો કોઇ પ્રકારે કયારેય પણ ન કરવી.
Spanish
Ninguno jamás utilizar la violencia contra cualquier persona como para ganar algo, como mujer, la riqueza y hasta un imperio.
Explanation
We have looked at the prohibition of Himsa generally. Now Lord Swaminarayan looks at the specific types and reasons of violence. In this Shloka we discuss homicide. Murder or even harming another human being for any reason will lead to difficulty in this world and turmoil in others.None should ever hurt or even think to hurt another person. Never should a person in a state of anger inflict harm. Shatanand explains that this body is sacred, as through it we are able to obtain the four Purushasthas: Dharma (duty), Artha (wealth), Kama (desire) and Moksha (salvation). To destroy a body would be to destroy your everything. For such reason Manushya Himsa is prohibited.
Man has no right to destroy any of God's creatures. More often than not, he may kill or harm another person through jealousy that causes anger within himself. This jealousy is brought about through reasons of women, wealth and Kingdom. These are the great causes of dispute between man in the past, present and probably the future. For this reason the Shrimad Bhagwat has taught 'This human body gives a person all that he requires, it is the source of all. To destroy such a body is to destroy all the benefits that are due to a person. Therefore one should never kill another person in order to gain a woman, wealth or a kingdom.'
Man in this dreaded age of Kali is becoming hateful. This hate remains in a person for many reasons. Families, friends and groups of people fall apart through personal differences. Man becomes competitive and cannot stand to see others advance in life. As the age of Kali progresses this hatred will thicken with more and more fragmentation of families and society in general. There will be gross committing of all kinds of sin. Who is to say that someday even we may commit the act of murder for personal gain? We all have the potential to do so as we all are falling servant to carnal desire and material well being.
For this reason Lord Swaminarayan calls for restraint. He awakens us to the fact that we should stay calm and patient always and never let our desire for personal gain nor our anger get the better of us. We should learn to accept that which we have and never commit unscrupulous sin for personal gain.
English
None shall commit suicide even at a place of pilgrimage out of superstition or out of anger frustration caused by some unworthy behaviour, or by consuming poison or by strangulation or by drowning.
Gujarati
અને આત્મઘાત તો તીર્થને વિષે પણ ન કરવો ને ક્રોધ કરીને ન કરવો અને કયારેય કોઇ અયોગ્ય આચરણ થઇ જાય તે થકી મૂંઝાઇને પણ આત્મઘાત ન કરવો અને ઝેર ખાઇને તથા ગળે ટુંપો ખાઇને તથા કુવે પડીને તથા પર્વત ઉપરથી પડીને ઇત્યાદી કોઇ રીતે આત્મઘાત ન કરવો.
Spanish
Ninguno se suicidan incluso en un lugar de peregrinación fuera de superstición o de la frustración la ira causada por un comportamiento indigno, o por consumo de veneno o por Stran-angulación o por ahogamiento.
Explanation
Himsa is of two kinds explains Shatanand: Parahimsa (injury towards others) has already been discussed in its various forms and in this Shloka we look at Swahimsa (injury to oneself.)Never should we commit the act of suicide as our Smrutis say: Sarvat Evatmanam Gopoyed - 'Secure thyself', thus strive to always keep the body and soul intact and never cause either harm.
Human sacrifices are strictly forbidden also. Killing oneself at a place of pilgrimage will never bring salvation as anticipated. God himself has said, 'Through righteous action, austerities, knowledge, renunciation, Yoga (control of mind), charitable acts and ultimately through Bhakti (devotion), my devotees attain the pleasure of My Dhaam (heaven) and My favour. But never does one attain me through the sacrifice of their bodies.'
We have already quite extensively discussed how sacred the body is considered and for that reason one must never purposely cause injury to oneself or kill oneself.
Mitakshara Smruti adds, 'One should not purposely kill oneself in order to reach the heavens,' thus they should wait for nature to take it's cause.
There are often ridiculous stories, for example it is said that those who kill themselves in Kashi attain Moksha. But if this was so wouldn't everyone just live a life of self-indulgence and then at the end if ones life go to Kashi and commit suicide? These stories are preposterous and should never be accepted.
It is blatantly written that one will never benefit from suicide. Indeed such a person is considered a great sinner and so should not be contemplated even if you are shamed in society for some act committed by oneself.
It should similarly not be undertaken in times of hardship or depression. One may think that they can't cope in life and so commit suicide as an 'easy way out'. However by doing so, you are committing yourself to numerous births and deaths in the animal kingdom, through which you will endure endless pain and distress. Human life is the only means to the heavens. If we waste this life we will have to wait an awful long time before we may again have the chance to secure a place at the Lord's blessed feet. Therefore we must never waste this precious life that we are given.
Shatanand asks that we do not take the easy way out and that we persist onwards by finding refuge in Bhakti for only it can lead man to a better life. We must all learn to be satisfied with what we are given in this life. It is a lesson in life to be accepting. To neither elate in times of happiness nor lament in times of sadness.
Sukh (happiness, prosperity) and Dukh (poverty, illness) come and go just as night and day. We must never forget God in times of both hardship and prosperity. We must never become attached to happiness and thus lead oneself away from God. Think of pain as a blessing in disguise for it is a time when we draw closer to God. It makes us realise that true wealth lies in the knowledge of God, in the favour of God and thus God alone is the source of all that is desirable in life. Therefore never become obsessed in material happiness. Become impartial and unaffected in favourable times as well as the unfavourable times. Wealth and prosperity often destroy a person if they are not careful. They feel that they have earned such wealth and that they are therefore somehow above others. Such ego leads to all the enemies of man such as desire, anger, selfishness, intoxication and so on. This is extremely detrimental to the human character.
Attachment or obsession to this wealth and prosperity will make it difficult to adapt to times of hardship. As a result they may feel that suicide is their only option. Therefore it is crucial that people are able to stay level-headed through both times so that the thought of suicide is far from their minds. The act of suicide is totally selfish and despicable as often the person committing the act is leaving a wife and children, which are dependent on that person.
English
None shall ever eat meat, even if it be an offering in a sacrifice or shall ever drink liquor or wine even if it be offered to a deity.
Gujarati
અને જે માંસ છે તે તો યણનું શેષ હોય તો પણ આપત્કાળમાં પણ કયારેય ન ખાવું અને ત્રણ પ્રકારની સુરા અને અગીયારસ પ્રકારનું મધ તે દેવતાનું નૈવેધ્ય હોય તો પણ ન પીવું.
Spanish
La carne de cualquier forma no se comerá a pesar de que es un remanente de ofrecer en un sacrificio, y el licor o alcohol, no se tendrán, a pesar de que se le ofrece a una deidad.
Explanation
There are many important messages in this Shloka, firstly: Na Bhakshyam Sarvatha Mamsam - Never eat meat under any circumstance. Eating meat is a beastly act for those who do not understand what they are doing. As humans, we are able to understand and know what is right and wrong. As humans we are able to understand the sacredness of life and so can make the choice of not killing and eating animals when there is plenty of food such as fruits, vegetables, and grains.Such foods are highly nutritious and provide man with all the vitamins and minerals. Only such food is healthy with the ability to give man good health, fitness and long life. Such arguments are only the tip of the iceberg. Many other arguments will be given later as the matter of meat eating needs to be addressed in full. For such reasons meat eating in all avenues of Hinduism is strictly prohibited.
Manu in his Smruti writes:
Anumanta Virasita Vihanta Kayavikrayi |
Sanskarta Choparta cha Svadkascheyti Gatakaha ||
'One who offers meat, who cuts it, who kills, who sells, who purchases, who cooks/prepares, who brings and who cuts meat, all such people are slayers.' Hence it is not a requirement to abstain from eating meat only, but also to refrain from all of the above acts. Manu goes on further to say that meat eaters will never enjoy the peace and tranquillity of heaven - instead they will suffer terribly in the cycle of births and deaths.
The great Bhishma has said to Yudhishtira in Dana Dharma of Mahabharat, 'He who performs monthly, the great Ashwamedha Yagna and who abstains from intoxicants and meat; both of these derive equal fruits for their actions,' hence the greatness of such a Vrata of non-consumption of meat and alcohol. Bhishma adds, 'Great Saints (Rishis) such as Marichi (son of Brahma) and Saptarshis (seven great saints mentioned in Shastras) praise whole heartedly those who refrain from meat and alcohol.'
Shatanand Muni proclaims that abstinence of meat should be three-fold - (1) Not to even think of eating meat - no such wish should even enter the mind; (2) Not to speak of eating meat; and (3) Not to physically eat meat. Such three-fold abstinence of meat will always keep a person pure and in control of himself. Only such people are promoted to the Heavens.
Once our great Rishis asked Vasu Raja, 'Is meat eating acceptable or not?' The Kings reply was, 'Yes it is'. Saying this he fell from his throne to the ground. The persistent answer of the King to the Rishis question then caused the King to be forced to the nether regions.
Smrutis say, 'He who partakes in intoxicants, who eats meat and who intentionally kills (commits Himsa) is considered an Asura (demon).' In Anushasan Parva of Mahabharat the discussion between Brahma and Indra reveals, 'Those who abstain from eating meat reach the greatest of God's Heavens - Goloka,' therefore such a great Vrata is worthy of praise and attention.
Shatanand adds that those who conform to Dharma, who are devoted to their parents, are truthful, praise Brahmins and is good natured, are perpetually reserved a place in Golok Dhaam. Thus Lord Swaminarayan here affirms the Great Dharma of Ahimsa mentioned by the great Shastras, Rishis and scholars alike of the past in this brilliant epistle of precepts.
Vegetarianism and non-cruelty are the foundations of Ahimsa Dharma. It is pleasing to say that this preaching is becoming increasingly popular 'ways of life' for many in the West. It is heart warming to find that people are changing their ways, as they become to realise that Himsa is blatantly inhuman. As a result they take note of what they eat and what they are purchasing - making sure they are both animal-free and cruelty-free.
Great intellects of the past - Phythagoras, Socrates, Da Vinci, Newton and Einstein could not condone the eating of animals. They could not accept that they should fill their bellies by slaughtering innocent animals. We must follow these great intellects of all fields - philosophy, science and the arts in their realisation of the truth.
There are many reasons why man should not eat meat. One argument is for Health reasons. Medical researches have reported that a vegetarian diet is much healthier than a meat based diet. They have linked a meat diet to such killers as Heart disease and Cancer. The Journal of American Medical Association reported, 'Ninety to ninety seven percent (90% - 97%) of heart disease can be prevented by a vegetarian diet.' There is also a link to high cholesterol, high blood pressure and even strokes. The report notes on the causation of Cancer providing a strong correlation between Cancer and meat-eating.
Another argument is that the human body is not designed to consume meat. The intestinal tracks are different for different animals. They are shorter in relation to body size for carnivores and longer for herbivores. A human has a comparatively longer intestinal track comparable to that of herbivores and so it can be logically inferred that humans should be herbivores.
Vegetarian food is the best source of nutrition providing all essential vitamins and minerals. Dr Irving Fisher of Yale University concluded that vegetarian's perform twice as well as meat eaters after his studies for fitness.
There is also a very convincing economical argument. It is far more expensive to produce meat. Extensive data shows that the cost of producing one pound in weight (1lb) of meat is equivalent to producing sixteen pounds in weight (16 lbs.) of grain. Thus the meat industry is wasteful of natural resources. The amount of food, grains etc used to 'fatten' animals for meat production is huge compared to the actual amount of meat derived. This wastage could be employed better elsewhere.
There is also a huge wastage of water. To grow one pound of wheat, sixty pounds of water is required but the production of one pound of meat requires anywhere between two and half thousand to six thousand pounds of water (2,500 lbs. - 6000 lbs.)
Another argument is the Ethical reason why animals should not be killed. This is by far the most important argument or reason why people become vegetarians. It is based on the fact that animals have feelings just as we do, and to deprive them of their God given right to live is utterly wrong on our side. Have we humans become so superior that we out rank even God? This is an argument of compassion that cannot condone the suffering of any form of life.
Meat is produced by slaughtering animals in an unscrupulous way such as hammer blows, electric shocks and concussion guns. Such sick and demented ill treatment of animals is wholly unacceptable. Such thoughts of ill treatment and their inevitable death are disgusting to us and that is why we choose to be vegetarians.
Pultarch wrote, 'For the sake of a little meat we deprive them (animals) of Sun, the light and duration of life that they are entitled to by birth and being.'
Let it be understood that all major religions speak of compassion and non-injury. It is not just Hinduism that has this belief of Ahimsa, but it is only Hinduism that truly enforces all aspects of Ahimsa Dharma. The saying, 'Thou Shalt not Kill' is familiar to all and similar saying in different languages are echoed in every religion across the world, so why aren't people staying true to such a commandment? Sadly it is through ignorance and misinterpretation.
We must never forget that this human body is a temple for the Lord himself has said that He resides in all bodies through the soul. We must not insult this temple by making it a burial ground for dead animals. Through this body we are to perform penance, offer service to saints and to praise the Lord. We must never perceive it to be an instrument of personal satisfaction.
One may feel that I have gone into too much depth here and that such emphasis is irrelevant as most Satsangis are vegetarian anyway. However there is still a very big problem. We are not striving to become Pure Vegetarians. Most people outside Satsang who become vegetarians automatically become pure-vegetarians for they make a conscious decision in their life through realisation of the truth. But as Satsangis we are born vegetarians and so are not always able to bridge this gap to pure vegetarianism.
It is my opinion that today's youth are not fully in touch with the essence of Ahimsa Dharma. Sure they understand the overlying facts, but they are unfortunately not aware of the deep meaning and significance of Ahimsa Dharma. They have lived as vegetarians their whole life but have not bothered to find out why there is this emphasis on not eating meat.
I feel that not questioning the Dharma and improper or incomplete knowledge is where the problem lies. They thus live ignorantly not bothering to read ingredients of food's that come into a house and also not bothering to find out whether these products have been tested on animals, for the industry of testing on animals is also a sickening one where animals are subject to all sorts of painful tests so that humans can 'smell nicer' or 'look nicer'.
They then begin to lapse in the strictness in their vegetarianism that they should always uphold. They don't bother about the purity of foods and thus eat what they want and where they like, thinking that it is vegetarian, but not realising that it isn't pure vegetarian. They are uneducated of exactly what purity entails and they feel that so long as they do not eat meat in it's blatant form, they are doing their bit as vegetarians.
I have added a great deal to the commentary by Shatanand Muni for this Shloka in the hope that youngsters have a better understanding of what our great Dharma of Ahimsa is, in the hope that they make a conscious decision today to change their eating habits.
Now the second important commandment: Na Payam Cha Suramadhampi - to refrain from the use of liquor. Manu first and foremost defines what liquor is:
Sura Vai Malmananam Papma Cha Malmuvyate |
Tasmad Brahman Rajanyau Vaisyacha Na Suram Pibet ||
'Liquor is the dirt or filth extracted from fruit and vegetables. Such filth is considered as a means of sin and therefore members of all four castes should refrain from consuming alcohol.'
Shatanand Muni explains what the three types of Sura or alcohol are: Gauri Madvi Tatha Paishti Vigneya Trividha Sura - Firstly, it can be made from raw sugar (Gor), secondly, from a kind of fruit called Mahudi and thirdly from flour.
The eleven types of Madh or intoxicants are: Panasam Drakshamadhukam Karjuram Talmaikshavam | Madhutham Sairmarishtam Mairayam Nalikerjam || -
(1) a type of fruit called Farnas,
(2) grapes,
(3) Mahudi,
(4) dates,
(5) fruits off a palm tree,
(6) sugar cane,
(7) honey,
(8) coconut,
(9) berries,
(10) raw sugar
(11) a fruit called Mairaya.
Shatanand says 'Surapaanam Mahapaatakameva' - consumption of alcohol or liquor is a great sin, for Rishi Manu has explained 'the acts of killing a Brahmin, drinking alcohol, stealing and association with a Guru's wife are great sins (Mahapaps).' He further adds 'Even those who associate with these types of people are great sinners.'
Prayaschit for drinking alcohol is extensive, explains Prachetus Muni: 'Those who drink liquor or who associate with a Guru's wife should for twelve years practice the Prayaschit Vrata for committing the murder of a Brahmin.' Even to consume a small amount of alcohol is considered sinful.
Prayaschit for consumption of intoxicants is now given. Brihaspati writes, 'The twice born who unintentionally partake in intoxicants should perform Atikruchra Vrata (special Vrata involving fasting), perform a ceremony of purifying Kings (Raja Sanskar) and they should feed Brahmins.'
Our Shastras have not differentiated between Sura (alcohol) and Madh (intoxicants) and so Mitakshara has said: Brahmanasya Suramadhey Kshatriyavaishyoha Sura Sarvakaalam Sarvathaiva Nishidhvani - 'Brahmins, Kshatriyas and Vaishyas are prohibited from partaking in alcohol and intoxicants always and in all forms.'
It was commonly thought that Kshatriyas or Kings can partake in such vices, but this is completely untrue. In the Vidurniti it is written, 'Kings should stay refrain from contact with other women, gambling, hunting, intoxicants (alcohol), speaking harshly, punishing harshly and spending unwisely.' He explains further, 'Kings should always refrain from these seven vices for such vices destroy even the Gods.'
Manu Raja has explained eighteen bad habits or addictions of Man, of which addiction to intoxicants he has noted as amongst the worst. Ten of these are evolved from Kama (lust):
(1) hunting,
(2) gambling,
(3) sleeping during the day,
(4) slandering of others,
(5) relations with other women,
(6) intoxicants,
(7-9) three types of desire for musical instruments and
(10) donating in vain.
Eight of these are evolved from Krodha (anger):
(11) wickedness,
(12) rash thoughtless actions,
(13) maliciousness,
(14) begrudging,
(15) envy,
(16) spending wastefully,
(17) speaking harshly and
(18) judging harshly.
Mitakshara explains the various Prayaschit for these eighteen addictions. The Vratas last three months and are often intense, thus we should all refrain from such addictions without question.
Even to touch such vices is sinful and destructive to a person says Manu: Madhasya Sparshayapi Doshamaha - 'Those who touch (or come into contact) with intoxicants (or alcohol) should perform a 3 day fast, one day fast or have a bath as a way of Prayaschit if touched above the navel, between navel and knees or below the knees respectfully, in order to cleanse themselves of such impurity.' Harit Muni goes further, forbidding us from drinking water from a vessel or container that has been previously used for storage of alcohol.
Shatanand then forbids all ages from drinking alcohol and the like, and then he explains the effect of sin on different people and thus what Prayaschit is to be performed by various persons. Angira Muni says, 'Those who are eighty and over, sixteen and under, women and those who are ill should perform half the Prayaschit mentioned in Shastras (thus they receive half the sin). The Prayaschit of those who are between the age of five and eleven should be performed by their parents and other family members. Those below the age of five do not receive any sin for their actions and therefore need not perform Prayaschit on their behalf.' (Although some sort of disciplinary action should be practised).
The use of alcohol and intoxicants has been strictly and especially prohibited in this age of Kali for the nature of such vices are damaging to a person. For such reason it's use and even it's touch are forbidden. Mitakshara explains, 'Meat and alcohol are the food and drink of Asuras and Rakshas' (demons) and so should never be consumed by humans.'
Mahabharat's Mokshadharma (ninety second verse) reads, 'This supposed tendancy of eating flesh is disgusting and unpraiseworthy. Alcohol, fish, intoxicants, meat and wine have all been famed and accepted to be consumable by those who are deceitful shrewd and wrong. Under no circumstance have the Vedas endorsed this act.'
It is written that those who drink liquor are consigned to Hell where they are forced to drink burning hot liquor. They are then reborn upon the earth as an animal. Bhaarat's Anushasan Parva explains, 'Those who go on pilgrimage to Holy places with liquor or meat in their body never derive any fruits for their pilgrimage.' Thus all should accept that those who perform Vratas, Tapa, Pooja, Seva etc. but have meat or alcohol in their body (in any shape or form) do not receive the desired fruits of their action.
Finally, offerings of alcohol and meat should never be made to God or received by Satsangis. The reason for this is that the Gods are Sattva (pure), man is Rajas (worldly) and the Asuras are Tamas (impure): Devaha Satvika Rajasa Manusyastamasa Asura - and so offering meat and alcohol which are Tamsik, food and drink of Asuras can never be offered to the Gods, who are always Satvik - pure.
The great Vaishnavacharya Vallabhacharya has said: Yagno Vai Vishnuriti - explaining that Satvik foods such as fruit, vegetables etc, offered to Lord Vasudev and then consumed as Prasad is pure enough to destroy the sins of man.
Anushasan Parva adds, 'A Yagna (fire sacrifice) is accepted as Lord Vishnu incarnate, by Brahmins. Only by offering milk, rice preparation and flowers, does one please God.' Swami Shatanand concludes his Bhasya by saying: Tasmadevniveditmapi Suramadham Na Peyamiti Shri Swamicharanam Sidhantaha - 'Thus not accepting alcohol or intoxicants even if they're offerings to Gods, is a firm teaching of Lord Swaminarayan.'
It is displeasing to have to announce that man in this age of Kali has fallen servant to alcohol and other intoxicants. Most youngsters today are taking to drink as a way of making themselves more socially acceptable. Many youngsters drink without their parents realising.
In the West there is a very strong pressure to act a certain way. There are pleasures of being in the right crowd. Pressures to go certain places and in order to enjoy these pleasures many are beginning to drink - these social circles outline a way to behave, a way to look, a way of being and ultimately it is a way out from parental pressures.
Alcohol is a drug. It is addictive and we must find a way of pulling our children from the clutches of these addictions and find another focus for them. This is a widespread problem that has hit society in general. We have already looked at the religious problems of Alcohol. I would like to give a number of arguments that are more 'meaningful' to man today.
Alcohol is Unhealthy - health risk from alcohol consumption include damage to the liver and brain, stomach disorders, high blood pressures, strokes, cancer of the mouth and throat, breast cancer, pancreatitus and ulcers. Indeed the long-term problems are widespread with various health risks involved.
Alcohol and the Brain - there is a slowing down of certain brain functions. Since the Brain is very important it isn't wise to subject the brain to such lapses. Changes in concentration and co-ordination are apparent which raise the chances of an accident especially when driving. It also affects speech, memory and judgement. As a result you may take risks or act in a way you might not have otherwise done.
Alcohol and your moods - alcohol sometimes makes you relaxed and happy but sometimes makes you feel miserable, argumentative, tired or low since alcohol is a depressant. Thus mental health problems include anxiety, tension, depression and paranoia.
Alcohol and your weight - alcohol can be high in calories leading to weight problems. Alcohol dependency leads to malnutrition as alcohol is substituted for food.
Alcohol and the family - this is by far the strongest argument. The effects of drinking alcohol have repercussions on others around you - especially your family. Financial problems are involved, arguments and relationships between people suffer as a result. It can make a person violent and uneasy, which family members have to endure. Thus this irrational behaviour affects all the people around you.
It can leave a person staggering with double-vision, unbalanced and sometimes unconsciousness. The fact is that alcohol has great adverse effects on the system as a whole. It is an object that leaves the mind in tangles for such reason it doesn't suit a person. A drunken person or a person who drinks has no place in society. He is undependable and untrustworthy. His conduct is poor.
Only a person who is alert at all times is worthy of praise. He can only promise such behaviour if he never drinks. All must realise that our ultimate aim is to reach the Heavens, where we will be able to find the true pleasure of serving the Lord. We will not be deriving pleasure through consumption of alcohol there and so we must focus our mind in finding pleasure in devotion upon this Earth, if we are ever going to secure a place in the Heavens. We must learn to leave these addictions of drugs and alcohol and become addicted to Bhakti - devotion.
It is very important that we reject those social circles which are based on drinking, going to pubs, night clubs, who eat and do what they please, disregarding true Vedic teachings. Even a drop of alcohol in the system affects the body adversely according to the teachings of our saints and Shastras and therefore to say that sensible drinking is acceptable, is utterly wrong.
In peoples quest to become socially 'with-it' they lose sight of who they are, their heritage and their true purpose of life. We must counter act this propensity for people, to fall in this vortex of drink and other vices. Parents must wake up to themselves and be able to spot whether their child is on the right path or not. If not, they must have the necessary ability to pull back their children from ultimately the clutches of Hell.
It is even more saddening to have to say that girls are also taking to drink. Women are the very representation of Moksha or salvation. They are praised for their motherhood and they are depended upon for the very upbringing of society. For nine months they bear a child within such time they are asked to live such pure lives so that the child in the womb isn't subject to impurities, which can ultimately affect the foetus.
Mothers who drink alcohol, whose womb is impure with alcohol, can never house such luminous, pure, great children. As a result, from such a mother are born disrespectful, wicked children. For this reason women must never fall servant to such bad vices for once in the blood it will surround the whole body and subject a child to such defective blood and hardship.
Drinking alcohol serves no advantage. It brings misery to those around you. It causes a person to lose control of their mind, body and speech resulting in foolish behaviour. It can be dangerous to you and to those around you. There is a 'feel-good' factor associated with drinking but it is false and temporary. Only devotion to God can bring happiness that is permanent. In the long run it does more harm than good.
For these reasons all must make a conscious decision to never drink, or to stop today if you do drink.
English
When an untoward action is committed either by oneself or by others, none shall through anger or excitement cut or mutilate one's limbs or limbs of other persons by means of any kind of weapon.
Gujarati
અને કયારેક પોતાથી કાંઇક અયોગ્ય આચરણ થઇ ગયું હોય અથવા કોઇ બીજાથી. અયોગ્ય આચરણ થઇ ગયું હોય તો શસ્ત્રાદિકે કરીને અથવા ક્રોધે કરીને પણ પોતાના અંગનું તથા બીજાના અંગનું છેદન ન કરવું.
Spanish
Uno puede cometer cualquier delito contra la otra, o puede venir bajo el hechizo de la furia, todavía nadie puede cortar o dañar, con cualquier instrumento cualquier parte de su propio cuerpo o de los otros
Explanation
This is getting back to the Dharma of Ahimsa, the great duty of non-violence or non-injury. Often somebody may as an act of penance or as a way of nullifying sins (Prayaschit) committed, cut off or mutilate a part of their body. For example, in a state of anger and frustration somebody may decide to cut off their hands because they may have been the cause of some great sin such as murder. In such circumstance they should perform Prayaschit as suggested by Shastras or learned saints but never mutilate their body in this manner.Lord Swaminarayan strictly forbids the action of mutilating oneself or others in any circumstance for it is the cause of sin and never a means of dissolving sin. It is written that to even think of harming or hurting another or to speak of such action is unacceptable, for the Dharma of Himsa should be obeyed in thought, speech and action always.
Shrimad Bhagwat says, 'The Lord becomes greatly impressed and pleased by those who show compassion to all creatures. Those who perform great austerities do not derive such pleasure. Therefore shed the demonic nature which you possess and show compassion for all creatures. Doing so not only delights Lord Hari, but it comforts the whole world (bringing peace and harmony in the Universe).'
Never in a state of anger should Himsa be practised for anger is very destructive and losing control of oneself in this way can lead to foolish and arrogant behaviour. Even to say something threatening in a state of anger that you don't really mean is unacceptable and so control of the tongue is imperative. Swami explains: Krodhasya Swakrutakhil Purnayanashitutvaditi Bhavaha - anger is the cause of destruction of all fruits of one's labour (Punya). Madanratna explains, 'Dana (devotion), Vrata (religious vows), Niyam (resolution), Gnaan (knowledge), Dhyana (meditation), Homa (sacrificial offerings) and Japa (chanting) are all futile and without fruits, if anger is present in a person.'
Lord Swaminarayan here gives the message that violence isn't a means to an end. It solves nothing and that other solutions to resolve situations should be sought in all such case.
English
None shall ever commit theft, even for the sake of performing an act of Dharma. Even articles such as firewood, flowers, etc. owned by others shall never be taken without their permission.
Gujarati
અને ધર્મ કરવાને અર્થે ( ધર્મ કાર્યને માટે ) પણ અમારા સત્સંગીએ કોઇપણ ચોરીનું કાર્ય ન કરવું અને ધણિયાનું જે કાષ્ઠ પુષ્પ આદિક વસ્તુ તે તેના ધણીની આજ્ઞા વિના ન લેવું.
Spanish
Uno no se roban la propiedad de otros, incluso para fines religiosos o de beneficencia, y no tendrá siquiera un pequeño palo o flores, etc (incluso para ofrecer a las deidades) sin el permiso del propietario.
Explanation
The Lord forbids the act of stealing: Stainkarma Na Kartavyam - even to the extent of forbiding taking something for religious or 'Dharmic' reasons - Dharmarthampi Kenachit. Shatanand here explains the unacceptability of use of articles or wealth earned dishonestly in the name of Dharma (such as donations). Such use is without merit and even sinful. Daandharma of Mahabharat explains, 'Only wealth gathered through hard worked, through honest means is meriteous and proper. Only such worthy wealth should be employed in righteous activities. By donating such pure wealth to Brahmins and the poor, one removes sin.'Mokshadharma says: Na Kartavyam Paradhanmiti Dharmaha Sanatanaha - 'To not steal is considered as Sanatan Dharma - the eternal law.' It further adds, 'Those who steal from others definitely attain hell.' Danakhanda of Skanda Purana and Yama Smruti say, 'Those who steal lose all their Punya (benediction) to those who they steal from.' Linga Purana for such reasons of undesirability of stealing writes, 'One should control such urge to steal by removing it from mind, speech and action.' Shatanand instructs that even in times of financial difficulties, one should never fall servant to urges of stealing. None, including a Guru or Acharya should steal says Shatanand. None should take even flowers etc. without the owner's consent, for that is considered as stealing also. Smruti defines what stealing is: Tat Stayam Yadupadanamnagnapraptapradatyoha - 'Stealing is to take without permission or consent.' Gautam Muni goes so far as to say, 'The hands of a person who take grass, wood, flowers and fruits without the owners permission are fit to be cut off.' Furthermore Vishnu Smruti explains, 'Killing of insects or birds, partaking of intoxicants and stealing food, wood, flower results in a sin called Malinkarma.' Hence stealing is considered to be equivalent to killing insects and birds and consumption of intoxicants. For this reason one should always refrain from stealing. Shankar in Mahabharat explains, 'Those who do not even think of taking something that belongs to someone else will definitely reach the Heavens.' There are various exceptions to the rule of stealing or taking without permission: Yagnavalkya and Shankha Muni write, 'Brahmins may take flowers and grain for offering in a Yagna. Similarly to take grass for a cow would not be considered as stealing.' Manu says, 'Poverty stricken Brahmins who take two sugar canes or two radishes (Mura) should never be punished.
Similarly to take a handful of grain that seemingly does not belong to anybody would not be considered as stealing. Also to take a handful of food on the fourth day after being without food for three days would not be considered as stealing.' Shatanand concludes by saying that in every case, the permission from the owner should always be taken if in any doubt. Stealing is a great sin regardless of what others say. Ten pounds earned honestly will be shadowed by the fact that you have earned one pound dishonestly. The problem needs to be put into context for it has become somewhat an epidemic. It has to some extent, become a bad habit. Stealing has many forms, many of which may not always be obvious. We may even pass off these 'steals' as little and negligible. 'Fiddling' is often a cover word for stealing. Fiddling the tax, falsifying information or lying for personal gain, all constitute stealing. We must all realise that God is the very embodiment of truth - 'Sat'. He is not interested in any wealth offered to him which is earned dishonestly and so to use such wealth in Dharma Karyas is futile and sinful. Therefore it is imperative that our wealth is earned honestly. Stealing is taking that which is not rightfully theirs to begin with. We should learn to accept that which is ours and not have this urge to further our wealth through dishonest means. Many commit all sorts of sin to increase their wealth, further their standard of living and to enjoy the luxury and happiness derived from this. Only through truth (Sat) will we gain a level of consciousness (Chit) which derive eternal bliss (Anand). Thus devotion to Satchitanand God and obeying the truth will derive eternal happiness. Wealth is never a means to eternal happiness.
Such sinful wealth for personal pleasure will linger in the family for generations and ultimately the generations will suffer great pain as a consequence. The West worship wealth, it is what all strive for. However Eastern tradition and precepts are to the contrary, for they teach that God is the highest pleasure and wealth is often something which leads a person away from God. We must learn to be satisfied with what we have because only then, will we be able to put everything else aside and worship the Lord unreservedly.
English
All my followers, males and females, shall never practice adultery and/or gambling and such other bad habits, nor shall eat or drink intoxicants like hemp, opium etc.
Gujarati
અને અમારા આશ્રિત જે પુરુષ તથા સ્ત્રીઓ તેમણે વ્યભિચાર ન કરવો. અને જુગટું આદિક જે વ્યસન તેનો ત્યાગ કરવો અને ભાંગ, ભફર, માજમ, ગાંજો, એ આદિક જે કેફ કરનારી વસ્તુ તે ખાવી નહીં અને || પીવી પણ નહીં.
Spanish
Mis seguidores, hombre o mujer no cometerás adulterio. No se lleve a los juegos de azar u otros juegos con apuestas. También que no se consumen bebidas alcohólicas, tales como el hachís.
Explanation
Vyabhicharo Na Kartavyaha - Neither sex should ever behave adulterously says the Lord. Males should not hanker after women and women should not hanker after men. Thus, there should not be even needless association between the two sexes.Manu explains the consequence of such acts. 'Adulterous women in this world are defamed and slandered. She is endowed in sin and great sickness befalls her. She is then reborn upon this Earth after death as a fox or a jackal. Similar consequence befalls a man who is adulterous also.'
Vidura explains how association with another woman is the root of total destruction - Paradaryasya Sarvaksheyahetutvahaha. Mahabharat's Anushasan Parva concurs, 'To steal another's wealth, to commit adultery and to renounce loved ones (break contact with) are the cause of great destruction. For this reason such acts should be refrained from mind, body and speech.'
All castes should refrain from adultery because the act of adultery leads to a reduction in life expectancy, which is sinful as well as undesirable. It is also written that, 'Those fools who look upon other women with lustful intent are reborn blind upon this Earth. Endowed with wicked qualities they then face great suffering and sickness upon the Earth.'
In Vasudev Mahatmya (of Skanda Purana) it explains, 'One should never look at another woman with lustful intent. On days of Shraaddh, Vrata and other religious days, man should stay aloof from his own wife. Similarly one should not even talk to another woman jokingly or otherwise.'
Deval Smruti pays attention to the reverse as women should not commit adultery also. 'Those women who lustfully associate with other men are subject to being reborn upon the Earth a further seven times as a donkey between which she is tortured in the Hells.'
Shrimad Bhagwat explains these tortures of Hell, 'Adulterous women go to a Hell called Taptasurmi. There she is beaten with clubs and then forced to embrace a burning hot statue of a man repeatedly. A similar consequence awaits an adulterous man. Therefore one should not even dream of or fantasise of adulterous acts.' Shatanand writes here that the veto of adulterous behaviour and association with another woman is considered as a basic Dharma to be followed by all - it is a fundamental directive.
He then explains that lustful association with the wife of one's Guru is considered as a great sin (Mahapapa). Similarly such association with a sister etc. is also a great sin. Prayaschit for such acts are therefore greater. Thus Mitakshara has explained, 'One should not even associate with those women who have lustful relations with their Guru (teacher) or Shisya (disciple), those who take another's husband and those who associate with people who drink alcohol.'
Many believe that it is acceptable to have relations with a prostitute, as she is not considered as another's woman. However Shatanand Muni explains that this statement is completely inappropriate. He explains further that such women are termed as 'Vrushli' and that associations with such women are worse, with even greater sin attached to it. Mitakshara and other Smrutis explain the five types of Vrushli as: (1) Chandali - a low born (2) Bandhki - the imprisoned (3) Veshya - a prostitute (4) Raja Kanya - a woman during her period of menses (5) Sagotra Kanya - a woman who is related to you. Prayaschit for such association according to Manu is, 'To leave your home for three years chanting the Lord's name and surviving on foods which have been begged for, for such time.' This Prayaschit is for only one night of passion!
Shatanand explains that Brahmins have a greater responsibility to never fall servant to lust for such actions have greater consequence. Harit Muni writes, 'Adulterous Brahmins disgrace themselves greatly. If by such action pregnancy results, then there is no question in the fact that great ruin will befall such person. For that reason, all should refrain from sexual relations with other women. Only relations with one's own wife, sanctified through holy matrimony, witnessed by Agni (fire) and Brahmins should be sought.'
Yagnavalkya forbids even crossing the shadow of a woman: 'One should never pass - disregarding a God, a sacrificial priest (Brahmin), a learned person, an Acharya, a King or even the shadow of another woman. Similarly they should never cross over excrement, urine, or mucus.'
Angira does not allow even passing across an area where there is a group of females: 'One should never pass between a Brahmin and Agni, two Brahmins, two Agnis, Vishnu and Garuda (Bhakta & Bhagwan), a Guru and Shishya, a husband and wife, two women or between Lord Shiva and Nandi, his vehicle.' Shankha Muni explains the Prayaschit for doing so as the performance of Shantpan Krutchra Vrata.
Although Shatanand has not explained the reasons why we must not pass such places, it is for reasons of disrespect and disturbance that these laws are written. Also specifically for crossing the shadow of a woman or between a group of women, we can see that the Rishis imply that even the shadow of a woman is destructive and lust enticing.
'Kama' - lust or desire is very destructive. It can in an instance drive a person away from the truth and righteousness, towards dishonesty and corruptness. It is extremely attractive and seductive to all. It is beyond reasoning and common sense. We all can quite easily fall servant to desire, disregarding everything else in a pursuit to satisfy our desires.
Equipped with intelligence, cool mind and even the truth, we are still not able to conquer desire. Lust for the opposite sex is that much more seductive and enticing. Even the God's and Rishis have fallen servant to it and the results have been extremely damaging. Lord Swaminarayan here forbids any adulterous behaviour. Indeed Shastras forbid man from even socialising with other women. Man may often say that 'she is a friend' and that 'I do not have any lustful intent with her' and thus try and approve such contact with the opposite sex. However, as explained, few have conquered lust and though you may feel that lust does not come into question, you never can tell and relax in such situations.
We must be very careful in socialising situations and never let such thoughts enter the mind. By staying away from such situations as prescribed by Shastras we are able to overcome such desires and only then are we able to affirm our mind in the Lord.
Recent studies have shown people are waiting longer to get married. They are also divorcing more rapidly and that the length of marriages are falling. Research shows that Adultery did play a part in marriage divorces: 23 per cent of divorces were awarded to women for his adultery and 39 per cent to men for her adultery. Thus we can see that in the West, marriage is seriously at threat. We must all be very careful that we do not become a statistic through lustful behaviour by never even letting the thought of Adultery enter our minds.
This fundamental fact should be instilled in our younger generation by teaching them that marriage is a sacred event and that we should wait for marriage in order to have a relationship with the member of the opposite sex. Before that time we must stay pure and free from the clutches of lust.
Many may think that the Lord here forbids adultery that applies only to the married, and so the younger generations are free to have relations with the other sex, but this is completely untrue. Before Grihastashram (married life) we are all bound by living in Brahmcharyashram (student life). In this ashram, Brahmcharya Vrata (vow of celibacy) must be taken and thus we are led to live a life of segregation - away from the opposite sex. We are just as vulnerable to lust in our younger/teenage years as we are to it in our marriage years.
Indeed these younger years are very important for they build and affect a person greatly. They mould a person preparing them for their later years and therefore it is imperative that they do not fall servant to desire and lust that could seriously compromise their marriage. This can only be done by following the teachings of Shastras that prescribe a strict rule of conduct of segregation of the sexes. In this day and age of sexually transmitted diseases such as AIDS and other killers, it is extremely important to refrain from acts of adultery.
The second message in this Shloka is: Gutadi Vyasanam Tyajyam - to refrain from various bad habits such as gambling. Swami Shatanand gives a greater explanation to the meaning of 'Vyasan' here :
Vishesherasyati Chyavayati Shreyomargat |
Vyasyate Parityajyate Iti Va Vyasanam ||
'That which sends a person astray from the path of righteousness and salvation (Shreya Marga) is termed as Vyasan - a bad habit or addiction.'
Lord Swaminarayan writes - Gutadi Vyasanam. The 'adi' succeeding 'Guta' is elaborated upon by Daksha Prajapati who explains ten such bad habits: (1) Stree - women, (2) Gutam - gambling, (3) Mrugya - hunting, (4) Madham - intoxicating substances, (5) Nrutyam - dancing, (6) Gitam - singing (other than that of God's praise), (7) Vrathatanam - tendency to frequently 'go out', (8) Vadyam - playing of musical instruments, (9) Ninda - slandering and (10) Diva Svapo - sleeping during the day.
In addition, Shatanand explains that speaking too much needlessly, speaking rudely or offensively, sitting in the market place, too much affection or attachment towards one's children and study of Shastras devoid of the greatness of Dharma and Bhakti, are all things to be avoided as well.
Kapil Dev writes, 'One should never play the gambling game of dice, nor should they ever take another's wealth (steal).' Yama Raja has said, 'Those who gamble, who are fond of Himsa (code of violence) and who disrepute their family, suffer miserably in the Hells.'
Shatanand explains that gambling leads to deception, dishonesty and treachery that are extremely undesirable and for that reason gambling is unacceptable. Manu outlines the punishment suitable for persons committing such acts in Mitakshara. 'Kings should administer the death penalty to those who commit the act of gambling and other such vices. Those who indulge in such vices should immediately stop the act and perform 'Vrata' for three months to cleanse oneself of sin and to ultimately free themself from the clutches of these vices.'
The final message in this Shloka is to never partake in the likes of Bhang, tobacco and various other drugs or intoxicants such as opium, heroin etc. Shatanand explains, 'Those fools who intoxicate themselves with these drugs are narcotic - Madak, and as a result become weak, useless and irresponsible. They should therefore never use such substances for they are similar to alcohol in effect.'
Naradiya Purana extols: Na Bhakshyam Madakam Kigchichitvibramkrudhi Tad - 'One should never partake in Madak substances which paralyse a persons consciousness.'
Only those who refrain from these bad habits or addictions can be called a Bhakta. A Bhakta is he, whose sole addiction is God Himself and nothing else. Dependency should be upon the Lord and not upon material substances. It is the duty of parents to make their children addicts of Bhakti and not let them wander allowing them to become drug addicts. The younger generation must realise the greatness of Bhakti and to forgo these other addictive vices which bring nothing but hardship to the abused and those around them.
The only requirements of this body are the necessities of life such as water, air, shelter, food etc. All other things should be cut off. These are the things a body is dependant on and so anything else which you may become dependant on or which you feel you cannot live without (but can) should be considered bad for you - a vice, and should be renounced. Many people are addicted to tea, for example. They feel they cannot live without their daily cup 'a' Cha. They have a headache if they do not get their tea. This is the addictive nature if tea which should be counteracted.
Vices are deadly in any form. They turn you away from God. They indeed make your body unliveable for God, as it is polluted with this filth. This body that we are given by God is to be kept clean and pure so that the Lord can reside within it and thus support us. Those who indulge in such vices are never given the support of God!
Our younger generation is forever falling in this vortex of vices as they strive to 'become something or somebody'. They take to cigarettes, alcohol (as already discussed) and other stronger more deadly drugs. We must uplift these lost souls who are drunk in desire and arrogance. We must instil control into the youths, get them off this retched path and onto the path of piousness. Smoking is quite a big problem in this Sampradai and those who do smoke bring nothing but shame to themselves, their families and ultimately this Sampradai.
Tobacco should be rooted out in all forms. Many have a tendency to chew tobacco or substances such as betel nut mixed with tobacco. Even youngsters seem to get a thrill from such substances. I believe a popular brand of such substance is 'Tulsi', which to a Vaishnav is auspicious but in reality is quite the opposite as such substances are known to be injurious to health causing diseases such as mouth cancer. Many say that Tulsi is just some harmless fun which they use in place of chewing gum or sweets and that it isn't an addiction, but beware, smaller evils leads to bigger evils and by condoning use of such substances will inevitably lead to use of stronger addictive substances.
Gambling was mentioned as a vice in this Shloka as well, however it is necessary to grasp a fuller understanding of what Gambling is. Gambling money, wealth, assets etc. on a dice game, card game, fruit machines etc are obvious aspects of gambling, but there are aspects less obvious.
Gambling should really be understood to mean any action which employs one's wealth in any form and which does not guarantee the fixed or minimum return equivalent to the value employed. Therefore to 'invest' in stocks or shares is a gamble and should be avoided. Indeed any investment that does not guarantee the return of amount invested is a gamble and so should be refrained from. Lottery fever has hit the UK. This again is a gamble that a true Satsangi should not waste their money on. Our Shastras are very clear in declaring the fact that there is no happiness derived from these actions. Though we may feel compelled to play the Lottery in the event that we may win millions of pounds someday, which seems to be the dream to eternal happiness for all, it is not a means to the desired pleasure. Lottery builds false hope and there are indeed many consequences to winning the Lottery such as selfishness that can break the family unit.
Our great Rishis have despised this pastime of gambling calling it the root of great evils. Let us never forget the great consequence of gambling that played such a startling role in the Mahabharat. These episodes in Shastras are there to teach us things and to learn from these episodes a better way of living. We must forever have faith in these Shastras and the powerful Sanatan Dharma and never fall servant to pressures which are infact wrongdoing.
English
Accepting water or cooked food from the people of some category is forbidden by scriptures. My follower shall not accept it even if it happens to be an offering to Lord Krishna. But the same can be accepted if it is an offering to lord Jagannatha in Jagannathpuri.
Gujarati
અને જેના હાથનું રાંધેલુ અન્ન તથા જેના પાત્રનું જળ તે ખપતું ન હોય તેનું રાંધેલુ અન્ન તથા તેના પાત્રનું જળ તે શ્રીકૃષ્ણભગવાનની પ્રસાદી ચરપામૃતના મહાત્મ્યે કરીને પણ જગન્નાથપુરી વિના અન્ય સ્થાનકને વિષે ગ્રહણ ન કરવું || અને જગન્નાથપુરીને વિષે જગન્નાથજીનો પ્રસાદ લેવાય તેનો દોષ નથી.
Spanish
La aceptación de agua o alimentos cocinados a la gente de alguna categoría está prohibido por las escrituras. Mis seguidores no lo aceptan, incluso si sucede a ser una ofrenda al Señor Krishna. Pero lo mismo puede ser aceptada si se trata de una ofrenda al Señor Jagannatha en Jagannathpuri.
Explanation
Shastras forbid the consumption of food and water given by certain persons. The categories of these persons are documented in scriptures and include prohibition through caste, country, community and family. Such food and water should not be taken even though it may be Prasad of the Lord.However, Lord Swaminarayan says that those prohibitions do not apply at Purushotampuri (Jaganathpuri). To take such food or water anywhere else results in a sin called 'Sankarikarana' says Vishnusmruti. Such sin results through killing an animal as well and thus we can realise how important this directive is. Prayaschit for this sin involves living off water only, for a period of one month.
It is written that, 'To obey one's caste laws results in the strengthening of one's Bhakti, Dharma and Gnaan.' Thus it is extremely important to obey these laws that apply to a person through his caste. These laws are here for man's own benefit, so much so that even 'Prasad' is not always pure generally. Those who disregard these laws can never derive Bhakti, Dharma, and Gnaan.
The question here arises - 'Why is Jaganathpuri free from these laws?' To answer this question we must realise the greatness of Jaganathpuri and the greatness of Prasad of Jaganathpuri.
During the installation ceremony of Lord Jaganath, the main thirty-three God's came to witness the ceremony. Brahma, Vishnu, and Shiva were present. During the ceremony, cooked rice was offered as Prasad to the congregation. However, in the hustle and bustle of things, much of the Prasad fell to the floor, not reaching many of the Gods, saints and people. Though the Prasad was on the floor and crushed by the feet of those present, many picked the cooked rice from the floor and ate the Prasad.
Lord Shiva also picked some Prasad from the floor and ate it. Lord Brahma who began to ridicule Shiva, refusing to eat it himself witnessed this. Brahma then looked towards the idol of Jaganath but could not see it - it had become invisible to him. He began to question "Where has Lord Jaganath gone?" Shiva then spoke, "We can all have Darshan (sight of) the Lord, why is it that you cannot?" Brahma deluded, then came to the conclusion that, "Maybe it is because I did not partake in Prasad, I did not have faith in the Prasad." So saying he picked up some rice from the floor and ate it. Instantly the vision of Lord Jaganath came to him and so he was finally able to have Darshan of the Lord.
The Prasad seemed unacceptable to Brahma for the greatness of such Prasad deluded him. For this reason the Prasad at Jaganathpuri is considered to be prominent and great and so Rishis have praised it adequately by allowing such Prasad to be taken regardless of restrictions otherwise. Taking of such Prasad has great benefit and results in great Punya.
Indeed any Prasad (sanctified food) in accordance with Shastras have great benefits to those who partake in it. Such blessed food leads to the person who eats Prasad to be also blessed. Many say that the power of Prasad is beyond comprehension, deriving Punya equivalent to numerous fasts (Upavaas). Prasad is said to contain spiritual powers or even miraculous powers and hence the greatness of Prasad can never be fully praised. It is food or drink that is first offered to God and then consumed by us and so it is divine food, pure food or sanctified food. Thus Prasad should never be under estimated as 'just ordinary food or drink.' For such reasons it should be a point for all households, that they always make offerings to God before they themselves eat in the home as a family.
I write this because many are unappreciative of Prasad. Many fail to see greatness and so end up not taking Prasad or even throwing it away and ridiculing it sometimes. There is a saying, 'Jevu Ann Tevu Mana' - The mind is affected by what you eat. Thus by eating such Prasad, the mind also becomes pure and healthy.
English
No one should level false accusations against anyone, even for the sake of achieving some self–interest or shall utter indecent words/abuses to others.
Gujarati
અને પોતાના સ્વાર્થની સિધ્ધિને અર્થે પણ કોઇના પર મિથ્યા અપવાદ આરોપણ ન કરવો અને કોઇને ગાળ તો કયારેય નદેવી.
Spanish
Ninguno nunca se imputan cargos falsos a nadie, ni siquiera en aras del interés propio, y ni en ningún momento se usan palabras abusivas e indecentes.
Explanation
Lord Swaminarayan now describes the various sins committed by man verbally, through impure and uncontrolled speech. Note that sin is accumulated through physical (bodily) action, through speech and through impure thought. Lord Shree Hari, in this Shikshapatri has made a point to address all such methods of committing sin.Mithyapavadaha - false accusation; thus one should never falsely accuse somebody of something, especially in order to acquire money. It is said that to falsely accuse results in sin that is greater than even the five deadly sins. So much so, that Prayaschit for the five great sins is given in Shastras, but no such information is given for false accusations.
Yagnavalkya writes, 'If a great sin is committed and somebody is falsely accused of such crime, then the accuser receives double the sin of actually committing the crime. He also receives the sin of lying and for falsely accusing. Additionally the accuser inherits other sins committed by the accuser.' Hence it is quite striking that such an act can have such mammoth consequence and so one must never falsely accuse anyone, adopting the philosophy of 'innocent until proven guilty'.
The Mahabharat explains, 'Those who speak harshly, who slander others, who are cruel and who speak without thinking are reborn upon this Earth as a deer or a bird.'
There is a great Gujarati saying, 'Vani ane pani gari neja vaparvu' - Water and speech should be sieved first and then used, it should always be cleansed. Speaking without thinking causes great sin. The consequence of such action could be devastating to a person. Indeed, our Shastras forbid broadcasting an embarrassing truth. Thus, it is unacceptable to glorify the fact that a person has committed sin, even if the sin has been committed by the person. Instead, you should have a one-to-one discussion with the person in order to put him back on the right track and resolve the situation by suggesting a course of action to dissolve the sin. One should never use the situation as a means of generating money through bribery.
Now let us consider the second part of this Shloka - never to hurt, abuse or swear at anyone. There is a saying, 'The lash of a sword can be cured often, but the lash of abuse can never be cured.' Thus, what we say to another person can often leave deep scars and so must always be controlled.
Through inappropriate speech, swearing etc, it is said that one's Punya is washed away. Therefore, never even in a state of anger, should you hurl abuse at anyone. One must always maintain absolute control over their speech. Swearing and abusive language is undesirable in a person - indeed it defames a person.
Many have a habit of swearing. Even though this habitual swearing may not be in order to verbally abuse anyone, it is none the less wholly undesirable and such tendencies should be reversed. This habitual swearing is developed to the stage where every sentence spoken contains a swear word.
We all know of Shishupal's consequence of hurling abuse and insults at Shree Krishna - THE DEATH PENALTY! Therefore one must realise that to speak in such inappropriate manner directly, indirectly, intentionally, or unintentionally is a great sin with grave consequences.
The voice is a powerful tool and must be used with care and consideration. Effective communication in society, groups and committees should always be practiced, because only then can there be stability and unification. To speak blatantly without regard can lead to a break down in a community. People must be willing to listen to each other and we must all learn to use the power of speech effectively for the betterment of society.
Arguments often start because communication has broken down or because somebody has said something which is offensive to another, and for that reason it is very necessary that we master the art of speaking.
English
None shall ever speak or hear ill of deities, places of pilgrimage, Brahmins, chaste women, Sadhus and the Vedas.
Spanish
Nadie puede vencer a cualquier uso o palabras injuriosas o indecentes en contra de los dioses, los brahmanes, los lugares santos, las mujeres castas, los Vedas santo o las personas santas y nunca oirán las palabras pronunciadas por si alguno-.
Explanation
This is a very important Shloka with a lot of information within it. Primarily it refutes slander in all forms. Here Sahajanand Swami specifies six types of people or things:Devtatirithavipranaam Sadhvinaam Cha Sataamapi |
Vedanaam Cha Na Kartavya Ninda Shravya Na Cha Kachit ||
(1) Devta - slander of any God. Therefore devotees of Lord Rama should not slander Lord Krishna or even devotees of Lord Shiva. Similarly devotees of Lord Swaminarayan should never slander any other deity, be it Rama, Krishna, Shiva etc.
(2) Tirtha - no place of pilgrimage should ever be slandered. Any famed 'holy place' of Shree Krishna, Rama, Swaminarayan or any other deity.
(3) Vipranaam - Brahmins. No Brahmin who is faithful to his duty should ever be slandered. Indeed even those Brahmins who are not faithful to their Dharma should not be slandered. Brahmins are always praised and famed in Shastras, as the very form of God.
(4) Sadhvinaam - devout or chaste women, these Pativrata women should never be slandered.
(5) Sataamapi - any renounced devotee of God. Sadhus should always be praised and never slandered.
(6) Vedanaam Cha - The Vedas, Holy Scriptures. Here the 'cha' is used to specify 'the like', and so all Holy Scriptures with their root in the Vedas, is included. Therefore the Puranas, Upanishads, Bhagwat, Ramayan, Gita, Shikshapatri, Satsangi Jivan, Vachnamrit etc. are all worthy of praise and are never to be slandered.
Shree Hari's Shloka reveals 'Na Kartavya Ninda' - never should such things be slandered and 'Shravya Na Cha Kachit' - slander of such things should never be listened to. Such a directive is very important and is prominent in many Shastras.
Markandeya Purana explains, 'Deva, Veda, Dwijati (Brahmins), Sadhu, Tirtha, Mahatma (great men), Guru, Pativrata, Yajvi (those who perform Yagnas) and Tapasvi (those who perform penance) such things should never be slandered even jokingly - Parivaadam Na Kurvit Parihaasepi. Similarly such slander should never be listened to.
Nor should such persons be physically beaten. Shatanand explains here that it is acceptable or appropriate to hit (i.e. punish) one's own child or disciple in the lower part of their body. But never to punish in such a way involving the upper part of the body - the head or the chest.
Sumantu Smruti explains how slandering even once, such great men or women has great consequences. 'Those who slander a Devarshi (great saint - God like), Brahmin, Acharya, parents, King, Sadhu and Sati (devout women), should have their tongues burned and should be severely punished.'
Skanda Purana says, 'Those who slander (those mentioned) become childless and destroy their family.' Yogeshwar Yagnavalkya explains the slander of the Vedas and others is comparable to committing the murder of a Brahmin - Vedadinindayastu Brahmanhatyasamatvamapyuktam.
The Mahabharat says, Guruninda Dahatyayurmanushyaram Na Sansheyaha - 'To slander one's Guru leads to a shorter duration of life' - so saying Shatanand concludes his Bhasya of this Shloka.
Much has been covered in this Shloka. It is a very important Shloka. Ninda or slander is something I feel many do not mean to do but something that happens. Often they may not know what they are saying is slanderous and so it is important to broaden our understanding of this Shloka.
What does 'Deva Ninda' mean? In broader terms to slander any one of the 330 million Gods that Shastras speak of is Deva Ninda. To utter even a word which in anyway defames the greatness of any God is Deva Ninda.
Much of this slander is often through a superiority complex that their God is greater than any other. There seems to be too much talk of one God being greater or better than another. Instead, we need to change this ideology to the fact that a specific God is better for me and say - 'Rama is best for me,' or 'Swaminarayan is best for me.'
There is only one God. The various incarnations are mere instruments of that one supreme Lord. To slander any one of these God's is to slander the supreme Lord, their own 'Ishwara'. Those who cannot accept the greatness of the various God's - Rama, Krishna, Swaminarayan, Shiva, Ganapati, Surya, Parvati etc. have not yet understood the Sanatan Dharma.
A person should believe his own personal God - Ishwara, to be the greatest and in this way strengthen his devotion to his personal God. However he has absolutely no right to slander any other deity and their devotees.
Sometimes slander of deities takes place as a result of some irreligious practice. For example Maa Parvati and her forms have often in the past and present been associated with animal sacrifices and the like. In such situations Goddess Parvati should never be slandered, for she is not to blame. These practices take place because people neglect the true meaning of Shastras and follow the wrong principles.
Places of pilgrimage should also never be slandered. They praise only those places associated with their own God. Other places are disregarded. Chappaiya, Dwarika, Ayodhya and other such places are all holy places. Those who cannot see this and who on their Tirtha start slandering various places do not reap the desired fruits of their pilgrimage. Many often complain about the places they went to saying something like 'the living facilities were not good' - as if they are on holiday to that place! They thus fail to grasp the essence of performing a Tirtha.
Brahmins should never be slandered. The superiority complex again arises here where people are obsessed with the greatness of their own caste or 'Jata'. Brahmins are famed in all Shastras as the very essence of truth and purity. They are the very form of God and so worthy of praise and respect.
The God's have placed the Sanatan Dharma in their hands and these true, pure Brahmins will continue their duties as Brahmins to uplift the Dharma. It is inevitable that some Brahmins may go astray, just as any caste member may go astray from their duty, but again to slander any Brahmin is unacceptable.
Many great Brahmins in our society exist who are continuing in Vedic tradition and are also trying to rebuild the Brahmin caste to its former glory. It is our duty to help in this cause and never to slander them as their blessing in a wedding, Yagna and other Vedic rituals are necessary.
It is said that Brahmins are the face of God, Kshatriyas the arms, Vaishyas the thighs and Shudras the feet. Therefore to slander any caste is absolutely unacceptable; as to do so would be to slander the Lord himself.
Chaste women, who live in the shadow of their husband, who follow the rules of conduct prescribed for a wife to the fullest, should never be slandered. She may be often slandered by their Western counterparts, who do not fully understand what it means to be a true Hindu wife. They have totally different views about being a wife, not at all based in accordance with our scriptures. Only such Pativrata women are worthy of praise and are famed in this world. They are to be respected, but never to be slandered.
A Sadhu, Acharya, or Guru should never be slandered. Those who renounce all worldly pleasures and desires, who live a life of absolute celibacy, whose only reason for living is to serve the Lord are worthy of praise and never to be slandered. Sure, some Sadhus are better than others, but to glorify this fact and to slander those who are less developed is unacceptable. All Sadhus cannot be the same and we cannot expect all Sadhus to be the epitome of sainthood - they do what they can, just as we do what we can as householders.
There is a saying that saints do not keep their Punya (benediction) or Papas (sins). Instead it is distributed to those who he comes into contact with. Those who slander a saint take away with them the saint's sins. Those who praise a saint inherit the saint's Punya.
Lastly to slander any of the Holy Scriptures is also unadmirable. The Vedas are the most prominent Hindu scriptures of Sanatan Dharma. The great knowledge of Vedas has been expanded upon in various Shastras. The works of Vyaas - Upanishads, Mahabharat, Puranas, of which Bhagwat Purana is prominent, are all great Shastras which have given mankind the Vedic knowledge in simple form and so should never be slandered.
The works of prominent Rishis including various Smrutis, Srutis, Darshans, Itihases and so on are also very great. Lord Swaminarayan's specific aim was to have scriptures written by prominent saints, which covered all aspects of Hindu Vedic philosophy and so all such Shastras are with merit.
All these scriptures are equally important and so should be studied to get a better understanding of our Dharma if capable. To disregard any such scriptures and to even slander a specific scripture is sinful and against all Vedic teachings.
In Mahabharat it is said that those who do not slander receive Punya equivalent to a tenth part of performing a Yagna. Those who do slander receive the sins of those persons he slanders. Thus, slandering is wholly undesirable. It is one of the eleven prohibitions in our Sampradai and therefore we must make it a point to fully obey this directive and to never slander
English
None shall ever accept prasad of a deity to whom offering of meat and/or liquor–wine are offered and /or before whom goats and/or other living beings are sacrificed.
Gujarati
જે દેવતાને સુરા અને માંસનું નૈવેધ થતું હોય અને વળી જે દેવતાની આગળ બકરા જીવની હિંસા થતી હોય તે દેવતાનું નૈવેધન ખાવું.
Spanish
Ninguno deberá aceptar cualquier cosa, incluso la comida vegetariana ofrece a la deidad ante quien, ofrendas de vino, carne, etc son hechos y ante el cual los animales como las cabras son sacrificados como parte del sacrificio.
Explanation
We have already spoken much about the subject of Ahimsa and so Shatanand has not gone into too much further detail.Shree Hari asks us not to partake in offerings of alcohol or flesh - Suramaasnivedanam. Vishnudharma explains, 'One must never partake in foods from those who are intent on Himsa and who themselves partake in meat and intoxicants. Vaishnavas are forbidden especially as such foods destroy one's Satva Guna (righteous qualities). Shrimad Bhagwat further explains, 'Impure (Aetho) foods, non-vegetarian foods, food prepared by somebody in an angry mood, food from a low born and food even seen by a woman during her menses, should never be consumed,' as such food is considered impure and destructive physically and mentally.
Therefore foods such as alcohol and meat are considered extremely foul and should never be accepted even if it is a part of an offering to a deity.
English
When (my followers) on their way, come across temples of Shiv, and other deities, they shall bow down to them and have their darshan respectfully.
Gujarati
અને માર્ગને વિષે ચાલતે શિવાલયાદિક જે દેવમંદિરો આવે તેને જોઇને તેને નમસ્કાર કરવા અને આદર થકી તે દેવનું દર્શન કરવું.
Spanish
Cuando mis seguidores ver templos del dios Shiva o deidades otros, en el camino, que se inclinan con reverencia y tienen "Darshan" de ellos.
Explanation
Na Cha Kasya Api Devtaya Apamanana Na Karyetyha - the reason for this commandment is to prevent an insult to such deities from being committed. Shatanand explains that it is an insult to the Gods if we pass by a Deva Mandir and do not pay due respects to the deity. He insists that when passing temples (Deva-Mandirs) of Shiva, Devi, Ganesh etc. we must pay our respects - Shivalai Deviganeshadidevmandirani Syuaha.Vashista Smruti explains, 'Those who do not pay humble respects to a Deva Murti, a Sanyaas or a Yogi after passing are destined for Prayaschit.' Therefore to prevent insult to the Gods and invoke their wrath, we must pay our respects through Darshan, Namaskar, Daan etc.
This Shloka shows the true greatness of the Lord. A truly brilliant Acharya of Sanatan Dharma, who accepted the fellowship of all major deities. He himself worshipped many of these deities through Pooja. We must follow this example set by the Lord and offer equal praise to such deities. We must never walk the path of disregarding any accepted deity.
English
None shall discard his duties which he has to perform as a member of a particular caste and none shall indulge in doing the duties assigned to a member of another caste, likewise no member of the order (of life) shall discard his duties which he must perform as a member of a particular order and none shall indulge in doing the duties assigned to the member of the other order. (Ashrama) And none shall follow (the religion propounded by the religious impostors) the religion which is not Vedic.
Gujarati
અને પોતપોતાના વર્ણાશ્રમનો જે ધર્મ તે કોઇ સત્સંગીએ ત્યાગ ન કરવો અને પરધર્મનું આચરણ ન કરવું તથા કલ્પીત ધર્મનું આચરણ ન કરવું.
Spanish
Ninguno se deseche sus funciones que tiene que realizar como miembro de la casta particular, y no habrá quien disfrute de hacer las funciones asignadas a los miembros de una casta otros, del mismo modo que ningún miembro de la orden (de vida) se deseche sus funciones que debe realizar como miembro de un determinado orden y no habrá quien disfrute de hacer las tareas que le asigna el miembro de la orden de otros. (Ashrama) Y no habrá quien siga (la religión propuesta por los impostores religiosos) de la religión que no es védica.
Explanation
It is forbidden to abandon duties pertaining to Varna - code of conduct according to caste viz. Brahmins, Kshatriyas, Vaishyas or Shudras. As well as duties pertaining to Ashrams - code of conduct according to station in life viz. Brahmcharis, Grihastramis, Vanaprastas or Sanyasis. Thus one should always obey Varna and Ashram Dharmas. Those who abandon such Dharmas are destined for sorrow in this world and in others. Following such laws are the tools for attaining Bhakti (devotion) and Mukti (salvation).Narad Muni explains - Svabhavvihito Dharmaha Kasya Neshtaha Prashantaye - 'Ordinary duties (those not in accordance with Vedic laws) will never derive peace.' Thus only the Dharmas outlined in Shastras will derive peace. Only by following personal Dharma - Svadharma, does man achieve Bhakti and Gnaan (knowledge). God himself has said, 'Those in this world who obey Svadharma, who are free from sin and who are pure can acquire true knowledge and devotion with the blessings of the Gods.'
Acrura has said, 'Those who abandon their Dharma fall to the nether worlds.' Manu also explains, 'Those who live beyond their duties live in darkness, shadowed by sin. For such reason, one must never even think to abandon their Dharma under any circumstance.'
Similarly one must never forego ones own personal Dharma in favour of somebody else's Dharma. All have their own specific Dharmas to follow dependent on Varna, Ashram etc. To follow one's own specific Dharma is the best way to derive Bhakti, Gnaan and Moksha, never by following another's Dharma. Manu explains, 'One's own Dharma is the best, even though it may seem to be devoid of qualities. Another's Dharma can never be considered the best, as such Dharma, if adopted will cause a person to be shunned within his community.'
Also, we must never follow Dharmas that are Pakhanda or Kalpit. Shrimad Bhagwat explains these two Dharmas: 'Pakhanda is the very sign of sin. Pa represents protection or salvation. That which causes destruction - Khanda of salvation is considered as Pakhanda Dharma. Those Dharmas that cause a furtherence in sin is Pakhanda. Pakhanda is a Dharma that is contrary to Vedic law. Such Dharma is Kalpit or made-up and so such Dharmas should never be followed. Both of these are Adharmic - contrary to true Vedic law.'
Shrimad Bhagwat further explains - '(1)Vidharma - Dharma which hinders one's personal Dharma, (2)Pardharma - another's Dharma, (3)Updharma - Dharma contrary to Vedic laws, (4)Chaldharma - Dharma which is deceptive and (5)Abhasadharma - illusive or desireful Dharma; these five are Adharmic and should never be adopted.' Such Dharmas are unpraiseworthy and incur sin. They will invariably lead to one's downfall.
It is very important that people follow the right Dharma. They must always follow the Dharma that is in accordance with their Caste and Ashram. They must always initiate into a Dharma that is in accordance with true Vedic laws and precepts.
There are many Kalpit or made-up Dharmas in this age of Kali which teach the wrong disciplines. They enjoy and fulfil their desires, often lustful desires. Shrimad Bhagwat has explained that in Kali Yuga, such Updharmas will be many in number. Many may bestow God-hood in a Guru or Acharya. For this reason we must not fall into such fellowships. We must understand our Sanatan Dharma, the eternal law based on Vedic laws and so follow only those Dharmas that are enlightened by Sanatan Dharma.
The Swaminarayan-Udhavi Sampradai is one such Dharma. Lord Swaminarayan's message of true Vedic principles continues to flourish in this Sampradai headed by the true Gurus of the Sampradai - the two Acharayas as established by Lord Swaminarayan himself. Only by living and being initiated into the Sampradai by either Laxminarayan or Narnarayan Gadi, can we ever devote ourselves to Lord Swaminarayan and then enjoy the bliss of Satsang and ultimately Akshardhaam.
This great Shikshapatri is Dharma personified. It is the best Dharma, the essence of Vedic Law that has been bestowed upon mankind. To follow such Dharma implicitly will derive eternal rewards; the greatest reward of promotion to the heavens is without question. It is important that we are able to understand each principle or precept so that our dedication to these Dharmas is strengthened. This Doctrine of Dharma as stipulated by Lord Swaminarayan is above all else. It promotes the very limbs of Dharma outlined by Sat-Shastras namely, Satya - truth, Tapa - penance, Pavitrata -purity and Daya - Compassion. Dharma is beyond everything - time, place and situation. It is something that can never be abandoned as to do so would be to abandon God himself. For this reason, to translate this great wealth of knowledge of Sat-Shastras, in the form of the Shikshapatri was very necessary.
English
None shall listen to religious discourses or narrations or stories (even the divine stories) of God from a person whose speech may lead to a fall from the path of devotion to God or from one's religious duties.
Gujarati
અને જેના વચનને સાંભળવે કરીને શ્રી કૃષ્ણભગવાનની ભકિતને પોતાનો ધર્મ એ બે થકી પડી જવાય તેના મુખથકી ભગવવાનની કથા વાર્તા ન સાંભળવી.
Spanish
Ninguno se escuchan los discursos religiosos o narraciones o historias (incluso las historias divina) de Dios de una persona cuyo discurso puede conducir a una caída desde el camino de la devoción a Dios o de los deberes religiosos.
Explanation
Shatanand explains that discourses upon the Sat-Shastras, by those who refute the nine forms of Bhakti or the Caste system, should never be listened to.Shrimad Bhagwat explains, 'Those who do not listen to Katha (religious discourse) of God which is likely to destroy sin, but instead listen to Vartas (talks) of desires which destroy intellect, can never reach the heavens. Such persons who can never find shelter of God are forever enveloped in darkness.' Therefore we must listen to discourses from those who are Krishna-Bhaktas - devotees of Shree Krishna, who are ever faithful to their Dharma.
We must always listen to Katha from those who have a true understanding of Shastras and who know the nature of God. We must listen to only the Sat-Shastras - true Vedic Shastras such as the Vedas, Upanishads, the Puranas, Ramayan, Bhagwat Gita, Satsangi Jivan etc. but never those which have no Vedic foundation, which lead one away from Shree Krishna and Dharma.
Vishnu Rahasya says, 'Never listen to discourses from those who do not accept and respect Brahmins, Sat-Shastras and saints.' Sanat Kumar Samhita explains the nature of those who should be listened to: 'Those who follow Swadharma, who are not sinful, a staunch devotee of God, one who speaks of true Vedic knowledge, who is well learned in the Shastras and who has overcome his senses; such a person is a true Purani or Vakta (deliverer of Katha).'
Therefore it is very important that we listen to the right person who displays all such qualities, so that we are never led astray through imperfect knowledge.
It was vitally important for Lord Swaminarayan to write upon this subject as Vaktas of such calibre are few and far between. Lord Swaminarayan incarnated upon this Earth to clean up the Vedic knowledge being imparted. He had pious virtuous saints initiated into the Sampradai. Such saints of the highest calibre were asked to write and lecture upon true Vedic philosophy and so paved the way for future generations.
Other great Brahmins and Shastra-Kars exist in society (outside the Swaminarayan Sampraday) - who are great devotees of Shree Krishna. Only such persons should be listened to. There are many, who teach the wrong knowledge, who teach contrary to true Vedic law, whose purpose is to build a fellowship for themselves. These are the persons to be bewared of.
Often it is difficult to know what true Vedic philosophy is. In such situations it is important to study Shastras ourselves. This knowledge will help to keep us on the right path and help us to spot right from wrong. Study of the major Shastras mentioned in the Shikshapatri and this Shikshapatri Bhashya itself will help us in the future to make the right decisions.
The right knowledge derived will act as a tool and strengthen us to keep away from that which is false. All sorts of philosophies and views will be forced upon you, but with true knowledge on your side you will then be in a position to reject that which is false. This Vedic knowledge will benefit you in life generally and so it is imperative that a keen interest in learning is adopted.