Shikshapatri (Shlocks 76-100)
English
All my disciples shall take a vow to observe additional austerity during the four month of monsoon (beginning from the eleventh day of bright half of Ashade month and ending on the twelfth day of the bright half of Kartika month) and those who are unable to do so, may observe it at least during the month of Shravana.
Gujarati
અને અમારા જે સર્વે સતસંગી તેમણે ચાતુર્માસને વિષે વિશેષ નિયમ ધારવો અને જે મનુષ્ય અસમર્થ હોય તેમણે તો એક શ્રાવણ માસને વિષે વિશેષ નિયમ ધારવો.
Spanish
Todos mis discípulos tendrá un voto de observar austeridad adicionales durante los cuatro meses del monzón (a partir del undécimo día de la mitad brillante del mes Ashade y final a los doce días de la mitad brillante del mes de Kartika) y los que son incapaces de hacer así, puede observar al menos durante el mes de Shravana.
Explanation
Chaturmaas means a group of four months of monsoon. Aashadh, Shravan, Bhadrapada and Aashvin are those four months. This period begins effective from the eleventh day of the first fortnight of the month of Aashadh and ends on the twelfth day of the first fortnight of the month of Kartik. This entire period between the above two dates is called Chaturmaas. This is conventional definition, one should know it's meaning as per the religious scriptures. All my followers - means all female and male followers - should undertake special religious observances during these four months. The religious scriptures have prescribed good many observances and have classified then in light of Varna (caste) and Ashram (life stages). One should follow at least one such Niyam befitting his caste and life stage and which is most effective in pleasing God, from the Niyams which I am to narrate now. Now, those who are weak in practising the Niyam for four full months, must practise such Niyam strictly in the month of Shravan. It is said to be important to practise this Chaturmaas Vrata in Himadri region of India. 'Beginning with the eleventh day of the first fortnight of Ashadha month, men should practise these Niyam by performing fast on that day and should control all his sense organs. This four-month Niyam should be concluded on the twelfth day of the first fortnight of Kartika month. One who fails to perform Vrata in this manner becomes a sinner for the whole year. Those who are weak, should perform this Vrata for one month. The procedure of this Vrata may be known from Vrata Rajya.'
English
The following are the best methods of observance to be adopted and followed daily as rules: Reading or listening to the divine stories of Shree Bhagwan. Singing in praise of his divine qualities. Performing Poojas on a grand scale. Repeating his Mantras. Reading the books of his Stotra (praise). Going round his icon or image keeping it to the right side. Falling prostrate in reverence before God. Along with the observance of daily religious austerities, my disciples, shall choose any one of the above methods as a special feature for Chatur-masa and follow it daily with deep devotion.
Gujarati
અને તે વિશેષ નિયમ તે કિયા તો ભગવાાની કથાનું શ્રવણ કરવું તથા કથા વાંચવી તથા ભગવાનના ગુણનું કીર્તન કરવું તથા પંચામૃત સ્નાને કરીને ભગવાનની મહાપુજા કરવી તથા ભગવાનના મંત્રનો જપ કરવો તથા સ્તોત્રનો ,ાઠ કરવો તથા ભગવાાને પ્રદક્ષિણાઓ કરવી.
Spanish
Los siguientes son los mejores métodos de observación para ser adoptado y seguido todos los días como las normas: -(1) Leer o escuchar las historias divina de Bhagwan Shree.
(2) Canto de alabanza de sus cualidades divinas.
(3) Poojas Escénicas en gran escala.
(4) Repetir el mantra.
(5) Lectura de los libros de su Stotra (alabanza).
(6) dando vueltas a su icono o imagen de mantenerlo en el lado derecho.
(7) La caída de postrarse en reverencia ante Dios.
Junto con el respeto de todos los días austeridades religiosas, mis discípulos, deberá elegir cualquiera de los métodos anteriores como una característica especial para Chatur-masa y siga a diario con profunda devoción.
Explanation
Katha of Lord Vishnu means Katha of Lord Shri Krishna which is told by a devotee of Lord Shri Krishna. Means, in procedure, one should listen to the discourses on Shrimad Bhagwat everyday and with all required rituals. The procedure or the rituals for listening to such Katha should be known from Shrimad Bhagwat Mahatmya. Attributes of a speaker and attributes of the listener have been listed in that scripture. A true speaker of this Katha should be a learned person in scriptures, he should be a good speaker, he should be good in preaching, he should be an Aryan, he should be a devotee of Lord Shri Krishna, he should be a strict practitioner in personal religion and should be a Brahmin by caste. Attributes of a listener are purity, religious life, concentration and attention, devotion, belonging to any one of the four castes, having faith in God, not chewing betelnut and not looking at women. He is not lazy, does not wear a head gear, does not speak, does not sit cross legged does not act oversmart, does not wear footwear, does not tie cloth around the legs and back while attending Katha, worships the words of the speaker and is free from prejudice and anger. Bhagwat Katha should be recited as per procedure everyday and should be recited to those who are desirous of listening to it and such Katha should be recited near Bhagwan. In narrating and listening to such Parayana one should know the rules, regulations and restrictions prescribed in regard to halting or not halting at a particular chapter, number of chapter prescribed for a particular day etc. These may be known from 'Vidhan-Nidhan'. This is second such rule. Third such rule is to read and recite the attributes of Lord Vishnu written in vernacular. This is for daily practice. Moreover, Vishnu Maha Pooja, Panchamrut Snan, Maha Abhishek, Maha Naivedya, Grand Aarti and Pooja with such Aarti fall under rule four. The fifth rule is to chant the sacred hymn of Lord Vishnu consisting of eight letters. One should chant thise Mantra as per his capacity and according to procedure. To practise daily and as per procedure the divine hymns of Vishnu Stotra and Vishnu Sahastra Naam is the sixth rule. Seventh rule prescribes 108 Pradakshina of Lord Vishnu.
English
8. lying down prostrate before Him. These eight rules are considered best by Me. My followers shall adopt anyone of them as additional rule (Dharma) with devotion.
Gujarati
તથા ભગવાનને સાષ્ટાંગ નમસ્કાર કરવા એ જે આઠ પ્રકારના નિયમ તે અમે ઉત્તમ માન્યા છે તે માટે એ નિયમમાંથી કોઇ એક નિયમ જે તે ચોમાસાને વિષે વિશેષ પણે ભકિતએ કરીને ધારવો.
Spanish
Los siguientes son los mejores métodos de observación para ser adoptado y seguido todos los días como las normas: -(1) Leer o escuchar las historias divina de Bhagwan Shree.
(2) Canto de alabanza de sus cualidades divinas.
(3) Poojas Escénicas en gran escala.
(4) Repetir el mantra.
(5) Lectura de los libros de su Stotra (alabanza).
(6) dando vueltas a su icono o imagen de mantenerlo en el lado derecho.
(7) La caída de postrarse en reverencia ante Dios.
Junto con el respeto de todos los días austeridades religiosas, mis discípulos, deberá elegir cualquiera de los métodos anteriores como una característica especial para Chatur-masa y siga a diario con profunda devoción.
Explanation
Pranaam means offer respect with all eight parts of the body. This has been explained earlier. These eight are the best. These are giver of the best fruits - with closer relation to Lord Shri Krishna. As this term contains 'etc.', there are other rules also. In Chatur Maas Mahatmya of Skand Puran, it is said in dialogue between Brahma and Narada that eyes should be kept away from the vision of things other than Lord Shri Hari. Same should be followed in regard to other senses. This should be practised more rigidly during Chatur Maas. Wise people should always try to control the mind. In Chatur Maas, there should be special observance for more concentration on Lord Shri Krishna. Ego is like poison in the bodies of human being, therefore people should try to discard ego. This is particularly significant at the time of Lord's rest (Chatur Maas). Wise people should always speak the truth; they should not speak lies. Particularly in the period of Chaturmaas and for the pleasure of Lord Shri Krishna, one should speak the truth. All wise people should try with all out efforts to earn the pleasure of Lord Vishnu- who is meditated by Yogis. The name of Lord Vishnu, realises celibacy, is the highest of all the religious acts and gives strength to other religious attributes. There is nothing beyond celibacy. Celibacy must be practised during Chatur Maas. Just as the Kama is a big enemy, in a similar way anger, greed and taste are also enemies. These should be controlled in Chatur Maas. One rule is to practice fullest devotion. That is to be practised just for the pleasure of Bhagwan, nothing else. No other fruit is to be expected.Herein it is said to practise this special observance, the refore the reought to be some general or sub-observances under such special observance, that must be understood and should be practised accordingly. For such, as Bhavishyottar Puran has said, vegetables should not be consumed during Shravana, curd should not be consumed during Bhadrapada, milk should not be consumed during Ashwin and pulses (pod- bearing) should not be consumed during Kartika . Skand Puran says : A person with devotional attributes should not sleep on a cot, he should not consume garlic and other non-consumables during the sleeping period of Bhagwan (Chatur Maas). It is said that brinjal, water-melon, radish and garlic etcetera should not be consumed and companionship of spouse should be avoided completely for one whole month. One should control all the sense organs and mind and should donate as per capacity. Achardeep says : God stays away from those who consume brinjal, watermelon, Bila and Umarada fruits. Parashar says: Animal hair, water from leather bucket, over-seedy fruits, pulse of Masoor, fluid substances sold by any twice born, the salt taken at the time of having food, the food consumed without lavely offered it to Lord Vishnu, unfiltered water, milk with salt, milk of animals other than cow, goat and buffalo are called non-vegetarian items. Things which are produced from animals are called meat, wise people should avoid such things, other observances on the similar time may be had from Vrat Himadri.
English
All shall observe devoutly and with proper festivities, the Vratas of all Ekadashi days of every month as well as the birth day of Shri Krishna and Shiv.
Gujarati
અને સર્વ જે એકાદશીઓ તેમું વ્રત જે તે આદરથકી કરવું તથા શ્રીકૃષ્ણ ભગવાનના જે જન્માષ્ટમી આદિક જન્મદિવસ તેમનું વ્રત જે તે આદરથકી કરવું તથા શિવરાત્રીનું વ્રત જેતે આદરથકી કરવું અને તે વ્રતના દિવસને વિષે મોટા ઉત્સવ કરવા.
Spanish
Se deberá observar con seriedad rápido en todos los días Ekadasi (el undécimo día de cada mes y medio lunar), Janmashtami (cumpleaños de Krishna) y Shivratri. También se celebran estos días con gran fiesta.
Explanation
Ekadashi day means each eleventh day of both the fortnights of every month. These Ekadashi days should be celebrated with complete fast, Pooja of God and in complete waking state without sleep. This should be performed with due respect and festivity and should not be discontinued under the fear of paining the body. Because all our bodyly pains are our routine matters and those pains are supposed to stay with us till the body stays with us. Shri Narada says in Nirnay Sindhu, 'The people with devotional fervour and the devotees of Vishnu should perform fast on Ekadashi day.Katyayan says in Kaal Madhava : Those who are above eight and below eighty years of age are required to perform fast on Ekadashi days of both the fortnights. Himadri and Laghu Narada says : It is beyond any doubt that the person who consumes food on Ekadashi day, becomes sinful and flows in the river consisting of night soil, urine and pus. In some cases the Ekadashi days of second fortnight of the months - other than Chatur Mass period, have been forbidded for fasts by householders, but that restriction is for the Non-Vaishnavas,. According to Tattva Sagar, one who treats all Ekadashs equal in their succession is the true Vaishnava. Details about this observation may be referred to in Himadri. Now, about the loss of the Vratt. Deval Rishi says : Repeated consumption of water, mouth-freshner, day sleep and the company of women destroys the Ekadashi Vrata. Vrata without faith, Vrata with anger and Vrata without celebacy bears no fruit. A single look, a slightest touch or a single utterance with a woman destroys the Vrata and destroys celebacy on cohabiting with one's own wife. One falls from the Vrata on crying, quarreling and showing anger. This applies equally to men and women . Donation, Vrata, Observances, Knowledge, Meditation, Holy Sacrifices and Japas performed with great care become fruitless if carried out in the state of anger.
Methodology of the fast has been explained by Katyayana and great saint Vashishtha. Fast means rejection of all the comforts of life and living a virtuous life. To perform Japa of personal God, to meditate and listen to religious discourses are a few of the attributes of the person who performs fast. Other attributes are kindness etc. Herein 'God' means personal God or the deity of particular Vrat. The state in which one becomes free from the sinful acts and acts upon virtuous acts by leaving food, is called fasting. The use of tooth brush of green tree branch is prohibited earlier during such fast. The performer of the fast should perform twelve gargles and should clean his tongue and mouth with leaves. Narada Vratark prohibits even looking at cooked food. The performer of fast should not see, smell or think about food, and should not even cook for others. Those who are physically weak for performing a fast, should take fruits in a small amount. Nirnay Sindhu says : There are ways for physically weak people they may consume roots, fruits, milk, and water during the fast. Nobody suggests food on a fast day. Not only that, but Bhagwan prohibits consumption of those things during Ashadha and other months . One who consumes roots and fruits on the fast - days of Dev Podhi the first day of the Sleeping Period of God in Chatur Maas, Dev Uthi Ekadashi (the last day of Chatur Maas when Lord rises from the last Chatur Maas sleep.) and on Zoolana Ekadashi (Ekadashi day of Lord's bathing ceremony in fresh flowing water) pierces my heart and gives pains. The ailing people are exempted for consumption of food Vayupuran prescribes the consumption of suitable food on that day for such people. Food should be consumed in the latter part of the day (evening) wholesome food such as wheat, milk etc may be consumed except for rice and rice products. Fruits, til, milk, water, butter, oil, Panchamrit and air are the successive best consumables in this order of listing. The day before the day of the fast and the day after the day of the fast are not allowed for consuming flowers and sandal wood etc as per Naradiya Puran : 'Oh King ! For the three days effective from the tenth day of each fortnight, one should leave tastes, betel leaf, flowers, company of women and day sleeping. Sleeping state and lack of Poojan of Lord Vishnu reduces the fruit of Vrat in to half. Therefore every Vaishnava should awake and perform the Poojan of Lord Vishnu to strengthen the reward of the Vrata. The procedure of this Vrata may be referred from Vratchandrika.
Besides Ekadashi days, the Vrata should be performed-on Krishna Janma days of Janmashtami, Ram Navami etc as mentioned in scriptures along with the Vrata on Shivaratri day- with festive celebration. The procedure of such celebration should be known from the scriptures of Vrata. All these Vratas should be performed in a festive mood by singing and chanting devotional songs and hymns to the tune of musical instruments and Maha Pooja should be performed in such environment. Sumptuous food should be offered to the Sadhus and Brahmins, the Katha - Parayan should be arranged amidst devotional singing and complete waking state. The householder's conventions should not be performed on such fast days. If it is a quarantine period on the day of Vrat (fast) due to some incident like birth or death, then the quarantine period should be observed for the personal self and the fast should be observed but the Poojan of the personal God should be performed through the others. The woman who is undergoing menstruation period should undergo the observance pertaining to personal self and Poojan of personal God should be carried out by others. The failure in observing these observances attracts sins, as those observances are treated as daily religious routine. Katyayan Muni says in Madhaviya : Chandrayan Vrata should be performed in the case of failure in Ekadashi Vrata by the way of eating food in day time or at night. Bhavishyottara Puran says: The one who is not performing Vrata of Vishnu Jayanti, undergoes the pains of the hell and becomes a prisoner of Yama. Skand Puran says: person, who is not performing Vrata of Maha Shivaratri, roams in this world for thousands of births. Narada Panchratra recommends the practice of all those Vrata : All pure Ekadashi days (not affected by the tenth day), Vaman Dwadashi, Ramnavami which gives divine power, Krishna Janmashtami, Nrisinha chaudasha and Shivaratri are the main Vratas.
English
All shall avoid with care sleeping by day time on such days, for such an act destroys merits of the fast just as sexual intercourse does on such days.
Gujarati
અને જે દિવસે વ્રત નો ઉપવાસ કર્યો હોય તે દિવસે અતિશય યત્ને કરીને દિવસની નિંદ્રાનો ત્યાગ કરવો; કેમ જે, જેમ મૈથુને કરીને મનુષ્યના ઉપવાસનો નાશ થાય છે, તેમજ દિવસની નિંદ્રાએ કરીને મનુષ્યના ઉપવાસનો નાશ થાઇ છે.
Spanish
En los días de ayuno, dormir en el día se evitará de la que hará el ayuno sin sentido como es el caso con el disfrute conyugal en estos días.
Explanation
On the day of Vrata or fast, the people are free from the duties pertaining to their bellies, as such, they spend their fast day in utmost laziness or day-sleep. To avoid such thing in His devotees, He prohibits such things during the fast days. Day sleep should be avoided in Ekadashi fast and atonement fast, because the day sleep and the sexual indulgence nullifies the Vrata. The day sleep and sexual indulgences are closely correlated in their negative effects. Sexual indulgence destroys the fast, and in like manner the day sleep destroys the Vrata!
English
Shri Vitthalnathji, son of Shri Vallabhacharya, a king among the Vaishanavas, has given decisions regarding all Vratas and festivals.
Gujarati
અને સર્વ વૈષ્ણવના રાજા એવા જે શ્રીવલ્લભાચાર્ય તેના પુત્ર જે શ્રી વિઠ્ઠલનાથજી તે વ્રત અને ઉત્સવના નિર્ણયને કરતા હતા.
Spanish
Sobre la cuestión de decidir las fechas (días) de ayuno, los festivales y en las costumbres de servicio diario (en el templo) para Shree Krishna, mis discípulos se ajustará a las decisiones ya adoptadas por Shree Vithalnathji, el hijo de Vallabhacharya, el Acharya de Vaishnavas. (Para más detalles consulte el capítulo SATSANGI JEEVANNA canto cuarto 55-62.
Explanation
The judgement about the day of Vrata and Utsava (fasts and festivals) shall be accepted from the judgements passed by Shri Vaishnavacharya. This is clearly ordered here. The decision in regard to the days of Vrata (fasts), Utsava (festivals), Ekadashis and Anna Koota Shall be accepted from the judgements passed by Shri Vithalesh, who is the son of the King of all the Vaishnavas - Shri Vallabhacharya. Therefore, whatsoever has been directed by him to his devotees, shall be accepted and acted upon.Following and practicing that, means-not following the decisions passed by others. Not a single day or date from the decisions of others should be considered. All the festivals are to be performed according to the decision of Shri Vithalesh. His decisions are taken as the direction. It clearly indicates that no decisions from others are to be accepted or to be acted upon. It applies equally to all Vratas and Utsava. Now suggestion part of this direction is indicated here: If the tenth day of the fortnight exceeds fifty four becomes about of the fiftyfive Gharis (a ghari is consisted of twenty four minutes) than the Ekadashi day following it comes under the effect of tenthday and therefore fast shall not be observed on that Ekadashi day. Now, if Ekadashi is free from such effect but are two in the number, or may be two twelfth days, then the second following day should be observed as fast day, not the first. In the case of Janmashtami, the day at the time of sunrise shall be observed as Janmashtami day. If that part of the day is under the effect of the seventhday of the month, the fast may not be observed. If the Eighth day with such effect is a Kshaya Tithi (missing date) then the fast shall be observed on the ninth day. And if such eighth days are two, then first day in these two shall be observed as the fast day. In Vaman Jayanti, the Vrata shall be observed if there is conjunction of Vishnushrinkhal Yoga or Shrvan Nakshatra on the Twelfth Day and shall be taken noon-time of such date if there is no such conjunction . Ramnavami Vrata day should be free from the effect of the eighth day. And if the ninth day with such effect is a Kshaya (missing) Tithi (date), then the Vrata should be observed on the eighth day. And if pure ninth day are two in number then the fast should be observed on the first ninth day. Nrisimha chaudash should be free from the effect of the thirteenth day. And if such polluted date is a missing (Kshaya) date, then the same day should be observed as fast day. If pure fourteenth day are two in number, then the first such date should be observed as Vrata. In Falgun Purnima etc days, Fuldol Utsava should be celebrated in the later part of night when there is Uttara Falgun Nakshatra. There shall be no insistence for particular date. In similar way, Anna Koota should be performed on the first day of the first fortnight of Kartika Maas - right before appearance of the moon and in the portion of Amavasya (last day of the month). The judgement on Shivaratri has not been given by Shri Vithalnathji - therefore - the decision in regard to this may be taken from Samay Mayukh, for example: Shivratri should be taken as midnight, and if there are two dates, then without considering midnight portion, the next day shall be taken as Vrata day.
The procedure of serving Lord Shri Krishna should be taken from him. Service should be offered every day. Should know about different services in relation to time, clothing, ornaments, food etc. to be offered to Lord Shri Krishna. All such services are to be performed according to the teaching of Shri Vithalesh. These have been given in detail in annual calender of Vrata Utsava Vidhi and Satsangi Jivan.
English
All shall observe them accordingly. The mode of worship of Lord Shri Krishna as explained by him shall also be followed.
Gujarati
અને તે વિઠ્ઠલનાથજીએ કર્યો જે નિર્ણય, તેને જ અનુસરીને સર્વે વ્રત ને ઉત્સવ કરવા, અને તે વિઠ્ઠલનાથજીએ કહી જે શ્રીકૃષ્ણની સેવા રીતિ તેનું જ ગ્રહણ કરવું.
Spanish
Sobre la cuestión de decidir las fechas (días) de ayuno, los festivales y en las costumbres de servicio diario (en el templo) para Shree Krishna, mis discípulos se ajustará a las decisiones ya adoptadas por Shree Vithalnathji, el hijo de Vallabhacharya, el Acharya de Vaishnavas. (Para más detalles consulte el capítulo SATSANGI JEEVANNA canto cuarto 55-62.
Explanation
The judgement about the day of Vrata and Utsava (fasts and festivals) shall be accepted from the judgements passed by Shri Vaishnavacharya. This is clearly ordered here. The decision in regard to the days of Vrata (fasts), Utsava (festivals), Ekadashis and Anna Koota Shall be accepted from the judgements passed by Shri Vithalesh, who is the son of the King of all the Vaishnavas - Shri Vallabhacharya. Therefore, whatsoever has been directed by him to his devotees, shall be accepted and acted upon.Following and practicing that, means-not following the decisions passed by others. Not a single day or date from the decisions of others should be considered. All the festivals are to be performed according to the decision of Shri Vithalesh. His decisions are taken as the direction. It clearly indicates that no decisions from others are to be accepted or to be acted upon. It applies equally to all Vratas and Utsava. Now suggestion part of this direction is indicated here: If the tenth day of the fortnight exceeds fifty four becomes about of the fiftyfive Gharis (a ghari is consisted of twenty four minutes) than the Ekadashi day following it comes under the effect of tenthday and therefore fast shall not be observed on that Ekadashi day. Now, if Ekadashi is free from such effect but are two in the number, or may be two twelfth days, then the second following day should be observed as fast day, not the first. In the case of Janmashtami, the day at the time of sunrise shall be observed as Janmashtami day. If that part of the day is under the effect of the seventhday of the month, the fast may not be observed. If the Eighth day with such effect is a Kshaya Tithi (missing date) then the fast shall be observed on the ninth day. And if such eighth days are two, then first day in these two shall be observed as the fast day. In Vaman Jayanti, the Vrata shall be observed if there is conjunction of Vishnushrinkhal Yoga or Shrvan Nakshatra on the Twelfth Day and shall be taken noon-time of such date if there is no such conjunction . Ramnavami Vrata day should be free from the effect of the eighth day. And if the ninth day with such effect is a Kshaya (missing) Tithi (date), then the Vrata should be observed on the eighth day. And if pure ninth day are two in number then the fast should be observed on the first ninth day. Nrisimha chaudash should be free from the effect of the thirteenth day. And if such polluted date is a missing (Kshaya) date, then the same day should be observed as fast day. If pure fourteenth day are two in number, then the first such date should be observed as Vrata. In Falgun Purnima etc days, Fuldol Utsava should be celebrated in the later part of night when there is Uttara Falgun Nakshatra. There shall be no insistence for particular date. In similar way, Anna Koota should be performed on the first day of the first fortnight of Kartika Maas - right before appearance of the moon and in the portion of Amavasya (last day of the month). The judgement on Shivaratri has not been given by Shri Vithalnathji - therefore - the decision in regard to this may be taken from Samay Mayukh, for example: Shivratri should be taken as midnight, and if there are two dates, then without considering midnight portion, the next day shall be taken as Vrata day.
The procedure of serving Lord Shri Krishna should be taken from him. Service should be offered every day. Should know about different services in relation to time, clothing, ornaments, food etc. to be offered to Lord Shri Krishna. All such services are to be performed according to the teaching of Shri Vithalesh. These have been given in detail in annual calender of Vrata Utsava Vidhi and Satsangi Jivan.
English
All followers shall undertake pilgrimage to place like Dwarika and others, observing all rituals properly, and shall always be kind to the poor according to their means.
Gujarati
અને સર્વે જે અમારા આશ્રિત તેમણે દ્વારિકા આદિક જે તીર્થ તેમની યાત્રા જેતે પોતાના સામર્થ્ય પ્રમાણે યથાવિધિએ કરીને કરવી અને વળી પોતાના સામર્થ્ય પ્રમાણે દીન જનને વિષે દયાવાન થવું.
Spanish
Deberán ir en peregrinación a lugares santos como Dwarika, realizar allí los ritos religiosos por la forma prescrita por las escrituras y la benevolencia muestran hacia los pobres en la medida de lo posible.
Explanation
According to writer of treatise, the Dwarika means the place with the beautiful doors and gates. Our followers should perform the pilgrimage of holy shrines which includes prominentholy Shrine of Dwarika. This pilgrimage should be performed according to procedure and their personal capacity. Such pilgrimage enables the pilgrim to cross the ocean of worldly ways and therefore, these places and Shrines are called Punya Kshetra or Tirth. Maha Pooja should be offered to Bhagwan at such Shrines, Sadhu and Brahmins should be satisfied, and festivals should be celebrated there. As pilgrimage has the main objective of devotion, the statement has been addressed in general to all. Ugrashravas says, 'Oh Brahmins ! Services offered to great people and saints, pilgrimage paid to the holy shrines, desire made for listening Parayan Katha, faith etc. encourages interest in the Katha. Parayan of Shri Vasudeva. As per capacity means those who are not capable to perform pilgrimage of so many holy places should perform the pilgrimage only of the Shrine at Dwarika. Our personal God Shri Krishna resides for ever at Dwarika. Ekadash Skandha of Shrimad Bhagwat says: The Dwarika, which was abandoned by Lord Shri Krishna and was sunk into bottom of the water by the ocean, has become the permanent residence of Bhagwan Madhusudan since the day of sinking. That place removes all evils, revives all auspicious memories and has become most auspicious symbol.It's procedure has been mentioned in Kashi Khanda of Skand Puran. One who is desirous of proceeding on such pilgrimage, should perform fast at home and offer Poojan to Lord Ganapati, manes, Brahmins and the saints . Thereafter, should conclude the fast, should under go holy observance and proceed on such pilgrimage. The Poojan should be performed of manes on reaching the pilgrim place to share the fruits of pilgrimage. The Brahmins at the pilgrim place should not be put to the test, and food should be offered to the needy. Fast, removal of hair and mane's offering should be performed at the pilgrim places. The donations should be distributed as per personal capacity and should not look at the woman with a sensuous vision, should not perform violence, should not speak lies intentionally. The one, who is well controlled bodily, controls his mind and has the knowledge of God, performs penance and has earned fame always earns the reward of such pilgrimage. He never takes birth in the class of birds. He never takes birth in the region of evils. He never suffers pains. He becomes happy forever. He finds the means for the emancipation. The sins committed at the other places are destroyed in the holy shrine, but the sins committed at the holy shrine becomes everlasting and undestroyable.
A Physically strong pilgrim should not take food twice during the day at the pilgrim place. Skand Puran says: One third of the Punya of the pilgrim lapses on taking food twice at the pilgrim place. Three quarter of the Punya lapses of the pilgrim on performing trade at the pilgrim place, and all his Punya he looses on accepting donation or alm at the pilgrim place. He looses half of his Punya on riding a vehicle at the pilgrim place and looses a quarter of Punya on using footwear and umbrella. Krutya Ratna says in it's Prabhas Khanda : If a poor Brahmin takes donation at pilgrim place, and donates tenth part of it to God, stays free of any fall in his Punya, Vamanji says that learned people takes donation as per their bare needs, therefore no drawback effects them. Deval Rishi says in Nirnaya sindhu about the removal of hair at different pilgrim places and holy shrines: It is imperative to remove hair and perform fast at all the holy shrines excepting Kurukshetra, Badarikashrama, Lonar and Gaya. Fast and removal of hair is a must on second visit of the pilgrim place or holy shrine within the span of ten months. Hemadri Granth is particular in regard to the offering to the manes during the pilgrimage of a holy shrine. At the time of performing offering to the manes, one should avoid Arghya (offering water), Aavahan (rousing call), Poojan of toe of Brahmin and the questions like 'are you satisfied?'. Also should leave violence. During a pilgrimage, the God presiding over that holy shrine should be worshipped through Maha Pooja. Alpa Pooja and the offerings as per personal capacity. Accordingly the donations should be made as per capacity to the Brahmins and sumptuous food should be offered to them. Vaishnava should be worshipped there and cows should be donated.
And this third phase now is to be related to all the following sentences. Everybody should be kindhearted towards the weak and poors. And should take care of them as per his capability. Treating them like personal friends he should welcome them with good hospitality but should not insult them. Vyasji says, Poors, handicaps, trouble torns, diseased, women and misfortunates should be shown mercy. Bhagwat also asks such impartial Brahmins to show mercy to the others. A Brahmin, who is pious and impartial, if ignores poors, loses all his divine powers as a pure Brahmin like water flowing out from a broken utensil. Bharat mentions that harassment to the poors invites disasterous calamity: One who harasses poors or makes fun of them invites great trouble on himself. A strong person, who troubles the weaker one, invites destruction for his entire clan right from its roots.
English
My followers shall regard the five deities named here with reverence – Vishnu, Shiva, Ganpati, Parvati and the Sun.
Gujarati
અને અમારા જો આશ્રિત તેમણે વિષ્ણુ, શિવ, ગણપતિ, પાર્વતિ અને સુર્ય એ પાંચ દેવ પુજયપણે કરીને માનવા.
Spanish
Mis discípulos mantendrán en gran reverencia a todos los cinco dioses a saber, Vishnu, Shiva, Ganapati, diosa Parvati y Surya (sol).
Explanation
All my follower shall reverently worship five Gods. These five Gods are Vishnu, Shiva, Ganapati, Parvati and Surya (Sun). In these, Lord Vishnu who is called as Padmanabh (one with lotus flower from his navel), is the incarnation of all incarnations and Omnipresent supreme God and therefore he is worshipable. Lord Shiva is The supreme of all Vaishnava religion. Therefore, he is worshipable. Lord Ganapati is worshipable, because as per Ganapati-khand of Brahmvaivarta Puran, he is part incarnation of Lord Shri Krishna and has been established as most worshippable amongst the Gods. Goddess Parvati is to be worshipped, because she is spouse to Lord Shiva and is helpful in receiving pleasure of Shri Krishna. This the reason, why does the Gopies at Vraj, Shri Rukmaniji at Kundinpur and Shri Vasudeva at Dwarika have worshipped her and the events are narrated in Shrimad Bhagwat. Lord Suryanarayan is the deity of the divine hymn of Gayatri and is the form of God and the form of Veda. He therefore is the root of the religious activities and is therefore worth worship and meditation. Therefore with these five Gods for worship, there is no room for thinking about other Gods to be worshipped. In this, vaishnavas are to worship these five Gods with prominence of Lord Vishnu as supreme God. The placement of Gods therefore in personal temple should be like this: In the front of the worshipper devotee and in the centre of the throne shall be the seat of Lord Vishnu. In it's north-east direction sits Lord Shiva, in south-east sits Lord Ganapati, in south-west sits Lord Suryanarayan (sun) and in north-west directions its Goddess Parvati. According to Padarthaadarsh : If Lord Shiva is in centre, then in north-east sits Lord Vishnu, in the same order comes then Lord Surya (Sun God), Ganapatiji and Godders Parvati. And Lord Vishnu if sits in center, then beginning with north-east shall be Lord Shankar, Lord Ganapati, Lord Surya (Sun God) and Goddess Parvati. And if Goddess Parvati is in centre, then beginning with north-east shall be Lord Vishnu, Lord Shiva, Lord Ganapati and Lord Surya (Sun God). If Lord Ganapati is in centre, then beginning with north-east shall be Lord Vishnu, Lord Shiva, Lord Surya (Sun God) and Goddess Parvati. Like this, Lord Shiva's seat in the north-east blesses the worshipper with the greater happiness - and an improper arrangement becomes harmful. Directions and sides indicated here have been supported by Prayagdham Jatam. Face-word side of God should be assumed as East.
English
In times of trouble caused by evil spirits like Ghosts etc. none shall invoke inferior deities but shall repeat the Mantra, known as Narayan Kavach or of Hanuman.
Gujarati
અને જો કયારેક ભૂતપ્રેતાદિકનો ઉપદ્રવ થાય ત્યારે તો નારાયણકવચનો જપ કરવો અથવા હનુમાનજીના મંત્રનો જપ કરવો, પણ એ વિના બિજા કોઇ ક્ષુદ્રદેવના સ્તોત્ર અને મંત્રનો જપ ન કરવો.
Spanish
En el caso de las afecciones causadas por un mal espíritu, mis seguidores deberán cantar el Stotra de Narayana KAVACHAMorHANUMANSTOTRAM pero nunca se canta el mantra de las deidades otros de menor Stara.
Explanation
Ghosts etc. Some times means in the time of impure state. The nuisance of the evil spirits if takes place in such times. Evil spirits means ghosts, spirits, demons, Vampires, Brahm Rakshasas etc. One should chant Narayan Kavach which is mention in the sixth part of Shrimad Bhagwat and Lord Narayan is the deity of that Kavach. One should become pure by proper wash of hands and feet, and should take seat facing north, should take Achamana (Sip water from right palm) and with total withdrawal of the Indriyas (sense or gans) and mind and with absolute control on speech one should chant Mantra of Narayan Kavach ('Aum-Namo narayanayeti - Aum - Namo - Bhagate - Vasudevaya'). Thus one should perform Japa of Narayan Kavach. Moreover, to eradicate that evil nuisance, One should perform Japa of "Hanumat Veera" either original hymn or chanting on the rosary-beads. The procedure of performing Japa should be confirming to the rituals prescribed in the scriptures of the hymns. But in no case the Japa of the hymns not related to Lord Shri Krishna and his devotees should be performed. Because, Chanting of mantras of other deities, attracts drawback in devotees unconditional refuge in Shri Hari. Such drawback is not attracted on performing Mantras of Lord Hanuman. Lord Shri Raghunathi has said in Ramayana that one who worships Hanuman is worships me as I reside as soul in Lord Hanuman.
English
On the occurrence of lunar or solar eclipe, all shall suspend their daily routines immediately, take bath, make themselves pure, and chant the Mantra of Shree Krishna repeatedly.
Gujarati
અને સુર્યનું ને ચંદ્રમાનું ગ્રહણ થાય ત્યારે અમારા જે સર્વે સત્સંગી તેમણે બીજી સર્વે ક્રિયાનો તત્કાળ ત્યાગ કરીને પવિત્ર થઇને શ્રીકૃષ્ણ ભગવાનના મંત્રનો જપ કરવો.
Spanish
En la aparición de lunares o eclipse solar, todos los suspenderá sus rutinas diarias de inmediato, tomar el baño, que ellos mismos pura, y cantar el mantra de Shri Krishna en varias ocasiones.
Explanation
Eclipse makes one unholy, Our followers should leave their household works in the period of Sun or Moon eclipse, should become pure by taking holy bath and should perform Japa of Ashtakshara Mantra (eight lettered hymn) of Lord Krishna after such ablution. This means that nobody should left without ablution and no worldly activity should be performed during the period of eclipse. Great Rishi Vasishtha has said that all become impure on appearance of Rahu. Ablution should be performed in the beginning of eclipse, and Japa - Homa should be performed during the course of eclipse. Purashcharana Chandrika says: All active people should perform ablution (to purify himself) and should perform Japa of the mantra of God till the end of sun or moon eclipse. Markandeya Muni says ablution with cold water is more beneficial than that with the hot water. Own water is more favorable than the water borrowed or taken from others. Water on the surface of land is more beneficial than underground water. Flowing water is more regardful than such surface water. Water of a lake is more rewarding than the water of a falling spring. Then comes river water whichis, comparatively better than all these, but the water from then holy shrine is far better in comparison to river water. Then comes greater rivers and then river Ganges, but the highest in reward is ablution in sea water. As Kamalakar explains, the hot water bath, that mentioned here stands for sick or ailing people, Great saint Vasishtha says that the ablution recommended here, should be practised in the time of defilement owing to birth or death in relations. Such defilement is not effective during the period of eclipse and the person stays pure of such defilement, till the release of the eclipse. Brahma Siddhanta prescribes the method for the Darshan of the eclipse and recommends a curtain of cloth to look at aclipse, also suggests to look at the reflection received in the dish of oil or water. But a pregnant women should not see such views without a curtain of the cloth. Also know that no food should be consumed three Prahara (a period of three hours) prior to moon-eclipse and four Prahar (a period of three hours) prior to Sun eclipse. Great Gautam recommends in Madhaviya that no food may be consumed in the period beginning four Prahara (a period of three hours) prior to Sun-eclipse and three Prahar prior to Moon eclipse. This restriction excludes children, older ones and ailing people. Nirnaya Sindhu prohibits such food to children, older ones and sick people for the period one prahara prior to the eclipse. In dusk, if such eclipsed sun sets, no food should be taken for the rest of the day and the night following such sun-set. And such eclipsed moon, if sets early morning in such eclipsed state, then no food should be consumed during the remaining part of the night and for the day following such moon-set.
English
When the eclipse is over, they shall bathe with their clothes on. Then, the householders (Grihasthas) shall give alms to the poor according to their means and others (non householders) shall offer Poojas to the deities.
Gujarati
અને તે ગ્રહણ મુકાઇ રહ્યા પછી વસ્ત્રસહિત સ્નાન કરીને અમારા ગૃહસ્થ સત્સંગી હોય તેમણે પોતાના સામર્થ્ય પ્રમાણે દાન કરવું અને જે ત્યાગી હોય તેમણે ભગવાનની પૂજા કરવી.
Spanish
Cuando el eclipse ha terminado, que se baño con la ropa puesta. Entonces, los cabezas de familia (grihasthas) deberá dar limosna a los pobres de acuerdo a sus medios y otros (jefes de familia no) se ofrecen Poojas a las deidades.
Explanation
Now, after the performance of Japa and on release from enclipse, the householders should perform bath with cloth on and should donate gold etc. That donation should be made as per personal capacity. As per the vow made in regard to donation during eclipse-Japa, in accordance to that vow, one should make the donations, that is the advice from the wise greats. Hemadri says: Perform bath in the beginning of eclipse. Perform Japa during the period of eclipse. Give donations on release from the eclipse and perform again bath on complete release from eclipse. Not performing bath attracts drawback as says Bhargava in Archan Chandrika chapter : 24 : One who does not perform bath on release from eclipse becomes Sutaki (impure) for the entire period till forthcoming eclipse. Smriti Ratnavali suggests to perform that bath without chant of any Mantra. Now says about those recluses who have nothing to donate. What should they do ? They should worship mentally that supreme God by offering available objects if any. They whould get the reward of donating on such worship. Vishnu Dharma says that the reward which is earned through the donation of Various objects, may be earned on whole hearted worship and Poojan of Lord Vishnu.
English
All the four castes shall observe the ceremonial defilement (SOOTAK) owing to the birth or death of their relatives, for certain days as prescribed by the scripture. deities.
Gujarati
અને અમારા સત્સંગી એવા જે ચારે વર્ણના મનુષ્ય તેમણે જન્મનું સૂતક તથા મરણનું સૂતક તે પોતપોતાના સંબંધને અનુસારે કરીને યથાશાસ્ત્ર પાળવું.
Spanish
Todas las cuatro castas observará las contaminación ceremonial (SOOTAK), debido al nacimiento o muerte de sus familiares, por algunos días según lo prescrito por la escritura.
Explanation
My followers of all four castes means Brahmins, Kshatriyas, Vaishyas and Shudras. They should maintain Sutak - the period of impurity caused due to brith or death. They should maintain it in accordance to their blood relation. They should practice it in accordance to the rules prescribed by Dharmshastra. If a female child is born in the family, then Sutak - the period of impurity becomes of ten nights for all those who are related to this child in extent of seven generations. Angir Smriti says: After the period of ten days of impurity all four Varnas (castes) becomes pure according to Shatatapa. Relatives till fourteen generation are required to maintain Sutak of three days as per Agni. In the case of birth of a male child Sutak period is of ten days for the seven generations. And the same is of the three days for fourteen generations, whereas some recommends only one day for such Sutak. And some people recommend only three day Sutak on birth of a female child. Now Angiras says about the touchability of such Sutakis (impures). If it is a Sutak due to birth, then there is nothing wrong in touching other than Sutaki. And on touching Sutaka (one who has given birth), one should perform bath to become pure. Prachetas Muni says in Haralata : Sutika become free from Sutak in all four caste after completion of the ten nights, and (she) can not attend to the works related to Gods or manes during those ten days. Paithansi Muni says about the right to work : If she has given birth to a male child, then she can attend to the normal work after the twenty nights, and if that is a female child, she should be allowed after the one month. This period of the twenty days or one month should be counted after the ten days of Sutak. There is no objection in donating or receiving the donation during such birth impurity period and for that Vyasji specifically says that there is no objection in receiving or giving the donation on the first, sixth and the tenth day of Sutak. This according to Nirnay Sindhu, applies equally to the birth of a male or female child.It is said more precisely about the period of impurity caused due to death in the family. Brihaspati says that the relatives up to seven generations should maintain ten days for the purity from such Sutak and relations up to fourteen generations are requires to maintain it for three nights and Gotris - means - the relatives of thirty one generation should perform bath for the purification from such event. Further, Yagyavalkya and Parashar says that the event of death in the age group between new-born to teething period, requires simple bathing for the personal purity, and if such death is in the group of first hair-cut, attracts one nights impurity period, but said period of impurity becomes of the three nights in the case of a death in the age when deceased had Sankar (ceremony) named 'Vratta'. The age beyond this Sanskar (ceremony) attracts the period of impurity for ten days. A Kshatriya becomes pure of such Sutak after the twelve days, Vaishya after the fifteen days, Shudra becomes pure after fifteen days. A married woman if gives birth at her fathers house then in that Sutak for her brother is only for one day. Same is the state of Sutak if a married woman dies at her fathers house.
Now, Nirnaysindhu says about the extent of Sutak and it's foundation on the proximity of the relation. On the death of Acharya, mother, father, daughter son, performer of holy-fire, priest of holy-fire and sister's son, the Sutak becomes of three days and three nights. And relations up to the fourteen generations have to practice such Sutak for the same period. It applies at the same extent both in birth and death. The Sutak in the case of the death of the performer of holy fire, son of a daughter, class-mate, brother in any of the three relations, disciple, mother-in-law, intimate friend, father-in-law, sister, sister's son, becomes of two days and one night. The Sutak in the case of death of a disciple, Upadhyaya, relative in fourteen generations and others mentioned above in previous sentence, becomes at least of one night irrespective of their death in the own house or at other place. One becomes free from Sutak on performing bath with cloth on in the case of death of the one who has common Acharya for the administration of sacred - threads. This rule applies equally to all the castes. Following Shloka in Mitakshara defines Sutak period very clearly : The deceased son of the sister or daughter, if has expired after his sacred - thread rites, then in that case Sutak - period becomes of one night. And in the case of mother's brother etc, it becomes of two days and one night if he was staying in proximity and same becomes of one day if he is at other place. If in the same village, Sutak period becomes of one day. And that of a Ritvik (performer of holy fires) who was performed Shrout and Smarta sacred fires, the Sutak becomes respectively of the three nights and one night on the death of such Ritvik. Similarly, at other places also Sutak period becomes of one night and two days in this capacity. Further details based on the classification in accordance to age and position are not being given to avoid expansion of the topic. This may be referred in Dharm Shastra. Others should not touch those people who are under such Sutak.
Paithinas Muni shows the manner in which this Sutak-the period of impurity - is to be maintained : The Sutak becomes effective right from the moment of death in the case of the death of a twice born (one who has been initiated sacred - threads ) but without Agnihotra ceremony, and becomes effective right from funeral rites if deceased was with Agnihotra. If news of birth are received after ten days, there shall be no Sutak on such birth. Deval Rishi says in Madhaviya Puran : Sutak is non-effective after the passage of the period of impurity. Great sage Vasishta says : The Sutak of a death becomes of three nights if the news received after the three months, becomes of two days and one night if received after six months, same becomes of the one night on the news after nine months and only ablutive bath is enough for such Sutak on receiving news of the death after nine months. If deceased was in other place, the bath only should be performed. Brihaspati defines the term other place as the place situated between big rivers or mountain or the place where the language spoken is quite different. Some define this term on the bases of distance more or equal to the sixty Yojan. But such arrangement according to Smriti Artha Saar stands only for those who are not Pitris (belonging to same clan). The son should maintain the Sutak of ten complete days on the death of his father or mother, though he may be residing at a distant place and the news if comes even after a long interval of one year. In similar way, the Sutak for the same period should be maintained by a husband, wife and stepwife on demise of a spouse or step-wife. Reclused saints are required to take ablutive bath on death of their parents, no other impurity period is applicable to them. According to Himadri of Linga Purana : Recluse saints are beyond the effect of the period of impurity caused by Sutak. They are required to perform ablutive bath on the death of the preceptor and parents. Yama says in Madhaviya Puran : During a birth Sutak if arrives another birth Sutaka, or during a death Sutak if comes another death Sutak, then predecessor purifies the successive Sutak. If birth Sutak comes after death Sutak, the birth Sutak becomes pure, but if death Sutak comes after birth Sutak, then that death Sutak can not become pure and affected has to maintain that death Sutak for the relevant period. Small Sutak becomes free and pure in duration of a big Sutak but a big Sutak can not become pure in duration of a small Sutak.
Exceptions from a Sutak have been shown in Kurma Puran for example : Satpurushas are not recommending any Sutak-the period of impurity-to the residents of forests, celibates, hermits and those with firm religious faith (Naishthika ) on their lapse or death. The a text indicates 'birth and death'. Shuddhi Tattva and Kurma Puan says that simple bath is enough for such ablution during an emergency or unfavourable times. Shuddhi Ratnakar also reveals in the words of Daksha that all these Sutaks are for a peaceful period and no Sutak effects in unfavorable times. Only bath is enough in such circumstances. Trinsh Shloki opines : One who practises Annasatra, one who performs Vratta, king, groom, priest of the holy-fire, scholar of the scriptural learning, Vaidya, one who extracts oil from the oil seeds and an ailing person if all these are engaged in their respective duties and time changes forcing them to run away for their native place, then in such circumstances, no Sutak - whatsoever - effects. While performing donation, rite of sacred-thread, holy-fire, offerings to manes, war, first hair-cut, pilgrimage, Japa, marriage ceremony, then during such activities the Sutak becomes ineffective, and only ablutive bath stands enough for the purification. One should refer Nirnay Sindhu for a proper interpretation of this Shloka. Yagyavalkya says: The priest and host of the holy-fire and the people associated to it, the organizers of Annakshetra, the performers of Vrattas, the celibates, the donors, the knowers of Brahm-the ultimate reality all these people and during the acts like distribution of the donations, marriage ceremony, performance of holy-fire, battle, transfer of political powers in the state, calamities, unfavorable times, requires only ablutive bath for a purification from Sutak. Mitakshara gives detailed interpretation of this Shloka. Readers should refer to it. Sandhya etc, religious rituals are not permitted during the period of impurity.
English
The followers, who are Brahmins, shall acquire the qualities of tranquility, self–restraint, forbearance and contentment, the Kshatriyas shall acquire the qualities of valor, fortitude etc.
Gujarati
અને જે બ્રાહ્મણ વર્ણ હોય તેમણે શમ,દમ,ક્ષમા અને સંતોષ એ આદિક જે ગુણો તેમણે યુકત થવું અને જે ક્ષત્રિય વર્ણ હોય તેમણે શૂરવીરપણું અને ધીરજ એ આદિક જે ગુણ તે યુકત થવું.
Spanish
Mis devotos brahmanes se cultivan las cualidades de tranquilidad, de moderación, tolerancia, el medio de contenido, etc. Los kshatriyas se cultivan las cualidades de valor, fortaleza, generosidad, etc
Explanation
The Brahmins should cultivate the virtues like blissfulness, withdrawal of the senses, forgiveness and satisfaction. And Kshatriya should cultivate bravery and tolerance. Here the ethical duties of all four castes have been described. Brahmins should cultivate Shama - blissfulness - the control on the mind. Shama gives true happiness, therefore, it has been given the first place. Smritis also say that how can one get happiness without control on the mind ? Dama means the control on the senses. The importance of this may be judged on the bases of 'Aapad-Dharm' given in Bharat. All great and wise people have considered Dama as a giver of benediction. And particularly for the Brahmin it is axiomatic religion. Kshanti-kshma - means to forgive others to tolerate untoward acts of others. God pleases to such people who forgives others. Therefore this attribute has been considered as a virtue. Jamadgni says in Bhagwat, Oh great ! This virtue of forgiveness had rewarded us with our due position as Brahmin., but this great virtue of forgiveness has given the highest position of Parameshwar to Lord Brahma who is the preceptor of the Lokas. It is said that Kshma-forgiveness- beautifies Goddess Lakshmi, Brahmani and Goddess Prabha - Kanti (luminosity) of Sun-God. And Lord Shri Hari pleases immediately to the people who adorns the virtue of forgiveness. To be satisfied with the food and clothes received effortlessly, is called satisfaction. Dissatisfaction opens the gates of hell. Naradji has said, 'Oh King ! The scholars who are capable to remove religious illusions from the mind of learned people and are well read in religious scriptures with the leadership in the assemblies of scholars are consigned to hell if they live without satisfaction. An unsatisfied Brahmin loses his brightness of knowledge, penance, glory, and greatness due to his unsatisfied desire for sense objects. God has also said that all the objects of life are fulfilled by satisfaction. Brahmin if lives with absoulute satisfaction, never diverts from his personal religion and all his desires are fulfilled. In fact the dissatisfaction is the cause of life and death for the man. One who is satisfied with whatsoever has been given by the destiny, attains emancipation as per the Smritis. The Brahmin who is satisfied with the wealth given by destiny, attains luminosity and loses it like fire extinguished by the water, on his dissatisfaction. Shloka contains words 'Satisfaction etc.', therein Penance and Mercy too are included. The body of a Brahmin is not for the satisfaction of the desires, but such means is for attaining ultimate happiness after death which is attainable through penance and Vrattas like Kruchchha chandrayana Vrata etc. Shrimad Bhagwat Geeta says: Shama (subsidence), Dama (self restraint), Tapa (penance), Shauch (purification) Kshanti (forbearance), Aarjava (modesty), Gyan (knowledge about ultimate reality), Vigyan (science) and Aasthikta (faith in God) are the natural attributes of a Brahmin. Mokshadharm also says one who is neither angry on being insulted nor happy on being respected and gives Abhaya (freedom from the fears) to all living beings is called a Brahmin by the Gods. One who's life is for the religion and practices such religion for Shri Hari and performs virtuous duties day and night is called a Brahmin by the Gods. Sanat sujatiya advises to imbibe twelve virtues and give away twelve vices : Dharma (religion), Satya (truth), Dama (self-restraint), Tapa (penance), freedom from Matsar (wrath), Lajja (modesty), Titiksha (endurance), Anasuya (freedom from jealousy), Yagya (sacred fire), Daan (donation), Dhriti (steadfastness) and Shriti (scriptures) are the great twelve vrattas of a Brahmin. And Krodha (anger), Kama (carnal desires), Lobha (greed), Moha (temptation), Desire to work, Akripa (unkindness), Asuya (jealousy), Maan (pride), Shoka (sorrows), Spriha (wishful desire), Irshya (envy) and Ninda (negative remarks) are the twelve vices or drawbacks which the people should leave.Now, 'Bahujai' means those who are born from the arm of Vairat Purusha (cosmic God). These are Kshatriyas (caste of worriers). Explains here two duties of such Kshatriyas, Shruti says that Kshatriyas are born from the arm. They should imbibe virtues of Shaurya (bravery) and Dhairya (tolerance). Bravery means great courage in the battle field and Dhairya means capability of tolerating. Shloka contains etc' suffixed to these two virtues, therefore, the virtue of Udarata (generosity) should be considered along with those two virtues. Ekadasha Skandh of Shrimad Bhagwat says: Tej (inner light), Bala (power), Dhiraj (patience), Shaurya (bravery), Titiksha (endustriousness), Sthirta (steadiness) Brahmanya (purity) and Aishvarya (prosperity), are the virtues of a Kshatriya.
English
The Vaishyas shall go in for agriculture, trade, banking etc. and the Shudras shall take to service of the above three varnas (classes).
Gujarati
અને વૈશ્ય વર્ણ હોય તેમણે કૃષિકર્મ તથા વણજવ્યાપાર તથા વ્યાજવટો, એ આદિક જે વૃતિઓ તેમણે કરીને વર્તવું, અને જે શૂદ્ર વર્ણ હોય તેમણે બ્રાહ્મણાદિક ત્રણ વર્ણની સેવા કરવી એ આદિક જે વૃતિઓ તેમણે કરીને વર્તવું.
Spanish
La casta Vaisya tendrá a la agricultura, el comercio, la banca, etc, y los sudras deberá hacer el servicio a las tres comunidades.
Explanation
Vaishyas means those who are the third in the caste system. Agriculture means farming, commerce means trade and money - lending means banking etc. financial occupations. From these, the occupation of agriculture should be carried out as per advice of great saint Parashar. To trade means to sale and purchase non-restricted goods to earn profit. In occupation of money-lending one should act in accordance with Vyavaharadhyaya and should make profit accordingly. Contemptible means those who are paining on this earth as per Kshir Swami.Aaranyak says, 'Oh Aquatic ! one who eats cooked vegetables on the fifth or sixth day, one who is free from the debts, one who has not to travel are always happy. Shudras (fourth and last group in the caste system) should serve all three castes inclusive of Brahmins. The service extended to Brahmin benedicts shudras. It is said in Anushasan Parva of Mahabharat . Shloka here contains 'etc'. There, in interpretation to that word, shudras should serve their own parents besides those three castes and should practice religion founded on non-violence. While describing common religion for all four castes, Yagyavalkya Rishi has said that the non-violence, truth, not stealing, purity, control on senses, donations, suppressions of desires, mercy and forgiveness should be practised as the means of religion. Refer Dharmashastra for further details in personal religion of castes.
English
The twice born people (the Brahmins, the Kshatriyas, and the Vaisyas) shall perform the sixteen "Samskars", the daily rites and rituals and the Shraddha (ceremonies for the dead) at the prescribed time, following the methods mentioned in their respective Grihya Sutras, spending within the limits of their means.
Gujarati
અને જે દ્વિજ વર્ણ હોય તેમણે ગર્ભાધાનાદિક સંસ્કાર તથા આહનીક તથા શ્રાદ્ધ, એ ત્રણ જે તે પોતાના ગૃહ્યસુત્રને અનુસારે કરીને જેવો જેનો અવસર હોય અને જેવી ધનસંપતિ હોય તે પ્રમાણે કરવા.
Spanish
El pueblo nacido dos veces (los brahmanes, kshatriyas, y Vaisya) se encargará de las dieciséis "Samskars," los ritos y los rituales diarios y la Shraddha (ceremonias para los muertos) en el momento prescrito después de los métodos mencionados en sus respectivos Sutras Grihya , el gasto dentro de los límites de sus medios.
Explanation
Twice-born means Brahmins, Kshatriyas and Vaishyas. Sacraments means the rites which purifies the body. Those are sixteen and begin with the rites on conception. Daily rituals means such religious acts, which are to be performed daily (e.g. Sandhya-meditation). Parashar also says: body-bath, Sandhya, Japa, offerings to sacred-fire, religious-study of the scriptures, offerings to manes, worship to God and deities, these six rites are to be performed daily. Shraadha means - offered with absolute faith. This word stands for Pitri Tarpan - rites to manes. Marichi has said in Prithvi Chandrodaya : Shraadha means offerings to the manes - departed souls and ancestors offered in the form of tasty food. It is prescribed in singular form to apply it individually. Nirnay Sindhu has narrated ninty six such offerings to the manes and departed souls: Ama means - on the last day of the month - Amaavaasyaa, Fourteen Manvantars, Four Yagas (kali etc), twelve Makar Sankrantis, thirteen Dhritis, thirteen Paata, Sixteen Mahaalayas, Eighth day of the each fortnight of a month and in the eight number and four days as are the days preceding such Eighth day of the month this make all togather ninety six. All these Shraaddhas are to be perforated in accordance to personal Grihya Sutra . Therefore, there are many Kalpasutras created by Aashwalaayan, Kaatyaayan, Laatyaayan etc. Munis from those one should follow the one befitting his Veda, Shakha and Rishi, and should act according to it. Grihya Sutra enlists relatives and family members - such as wives, sons, daughters, future sons and daughters etc and those have been treated as drawees to the family. In the rituals of pacifying the deities and in other rites they are required to be accommodated in the performance of such rituals. Also the Sutra entrusted by the Acharya should be taken as Grihya Sutra. Now defines the term 'according to time'. The rituals are to be performed at the specific time, for example - the rituals pertaining to God should be performed in the first part of the day, the acts pertaining to human beings are to be performed during the middle part of the day and the acts pertaining to the manes and departed souls should be performed in the opinion of the Shritis. Smritis also says that the acts for God should be performed in the first part of the day and the acts for the manes should be performed in the later part of the day. Therefore, one should perform the rituals without flouting these norms. 'within permissible means'- prescribes that there should be no misery in spending money after such rituals if one has enough of money. The shlokas, pertaining to these rituals and mentioning woman, man, child should be chanted with appropriate correction in accordance to gender and caste of related one. That would give appropriate reward. Grihya Parishista says that the rituals performed according to Grihya Sutra (personal or of others) give appropriate reward to the performer.Now in version Yathaa-Balam, it is to be interpreted as per capacity. If there is no capacity to perform all the Samskars separately, then in that case one should perform the ritual of the first hair-cut and sacred- thread ceremony and other rituals should be covered in those two. In similar way, three time bothing, three time Sandhya worship one should cover the rest two in the performance of the same ritual in the morning. Also in Sandhya worsihp, if whole ritual can not be performed, then in that case Aachaman (sip water from palm), Praanaayam (to regulate vital air), offering to God and ten chants of Gayatri Mantra should be performed. Similarly, instread of ninety six types of Shraadhha (offerings to manes) one may perform the two offerings to manes on Mahalaya and annual if he is not capable enough and may perform only Pindadaan if he has no capacity at all. He himself should offer only Pinda without any donation or Brahmin, and should perform fast in accordance to Dharmashastra.
What if Shaadha falls on a fasting day? Katyayan Muni resolves this confusion in his Madhaviya Puran : If the fast is a fast of routine, in that case observe a fast (as of Ekadashi fast) and inhale only smell of the Pinda. As per some ancient scholars, if Shraadha comes on a fast day of routine, such Shraadha should be performed on the next day of the fast. In Pushkar Khanda of Padma Puran it is said : Oh Rama ! If Shraadh comes on the day of regular Ekadashi fasting, then that day should be omitted and Shraada should be performed on the next day - twelfth day. Brahm Vaivart Puran says, 'Oh King. The Shraadha performed on Ekadashi day, consigns the mans, recipient of donations and performer of such Shraadh to the infernal regions'. This Shloka mentions 'Dwija' (twice born) therefore this should be observed by the three castes. Shudra (fourth in caste-system) have no access to Veda. All these Sanskars (rites) are not to be performed by them. Therefore, they should perform the Samskars other than these prescribed for the three castes. Shruti says brahmins were created by invoking Gayatri, Kshatriyas were created by Trishtubha hymn and Vaishyas from the hymn of Jagati, but the Shudras were created without any hymn. Vyas prescribes ten rituals (sanskar) for Shudras in the scripture of Sanskar Mayukh : 1. Garbhaadhan in the ritual of conception, 2. Punsavan (the ritual of feeding milk performed on the third month of conception), 3. Simant (the ritual performed on the fourth, sixth or eighth month of pregnancy), 4. Jaat Karma (the ritual performed on the birth of the child), 5. Naamkriya (the ceremony of naming the child), 6. Nishkram ( a ritual performed in which the four month old child is taken out of the house for the first time.), 7. Anna Prashan (the ceremony of giving for the first time rice cooked in milk to the child of six month age ), 8. Vapan Kriya (the ritual of sowing seeds), 9. Karna Vedha (the ritual of piercing ears of the male child) 10. Vratadesh (the ritual of religious vow), 11. Vedarambh Kriya Vidhi (the ritual of beginning study and learning of the scriptures), 12. Keshant (the ritual of tonsure ceremony), 13. Snan (the ritual of bath), 14. Udvah (the ritual of marriage), 15. Vivahagni Parigraha (the ritual of auspicious marriage fire), and 16. Tretagrisangraha. Now in above sixteen Sanskar, the sanskars up to karnavedha the nine Sanskars are for ladies and are to be performed by them without any Mantras. The Mantras - hymns - are to be uttered only in Vivah Sanskar. And no Mantras are to be uttered in all the ten Sanskars, if the Sanskar is for a Shudra. Brahmpuran says that, as per Prajapati, the shudras are not evolved with Vedic hymns, therefore, the hymns are not to be used in the marriage ceremony of a Shudra. But as there are divisions like 'Sat' and 'Asat' amongst the Shudras in accordance to time and place as is sald in Nirnaysindhu. As per Shudrakamalakar, the Shudras are required to stay away from Sandhya - Vandan and should chant the names of Shri Hari in their routine and on the beads of rosary. They should follow same procedure in Shraaddha.
English
Whenever an untoward action or sin is knowingly or unknowingly committed, all concerned shall make amends (as shown in the Shastras and by saintly persons) for it as best as they can.
Gujarati
અને કયારેક જાણે અથવા અજાણે જો નાનું મોટું પાપ થઇ જાય તો પોતાની શકિત પ્રમાણે તે પાપનું પ્રાયશ્ર્ચિત કરવું.
Spanish
Si en todos mis seguidores suceder a cometer cualquier pecado, grave o insignificante, voluntaria o involuntariamente, se quedan llevará a cabo los rituales expiatorios por los pecados dentro de los límites de sus medios y capacidad.
Explanation
If committed any sin knowingly or unknowingly, one should perform as per his capacity the oblation of such sin. The oblation should be within ones capacity. Such sin may be a minor sin or a major one. This sin may be due to one's own nature or may be due to bad company. Sins means such acts which brings down fall in one's virtuous life. The sins like killing a Brahmin are not minor sins. Those are major sins. Those sins can not be classified as minor sins. Further to this, major and minor has a little difference in extent of their harmfulness. Minor sins bring in the fall of the sinner but such fall is not very fast or spontaneous. The acts of smaller sins bring fall on reputation of such sinfull acts. As such, the small follies turn into minor - sins. The ablation of such sinful acts should be performed within one's personal capacity, because as Yogishwar says, 'One is consigned to hell on not performing the duties prescribed by the scriptures on indulging in non-virtuous acts and on not holding sense organs under self-control.' Therefore, one should undergoablation to get free from the sin. This gives pleasure to the soul and Loka. As per Vigyaneshwar, this word - ablation is a well definined and conventional word in our rituals and in the distruction or the sins. The people, who are not performing ablation and indulge constantly in the sinful acts are sure to be consigned to hell. Thus, the sinners, not undergoing ablation, are consigned to the hell in accordance to Smriti. Bharat also says that the sin should not be hided by any means: 'With this purpose, the sin should not be hided, as those increase on hiding it, sins are destroyed, if those are disclosed before a saint'.
Smritis have said, "The sins committed out of ignorance may be removed on performing ablation." Then how the sins committed with full knowledge of it, may be destroyed by the ablation ? To remove the doubts like this, he says that, it is not applicable equally everywhere. The sin which may be committed unintentionally, if committed with complete knowledge or intention, the sin of such act becomes two fold. Thus, by these sentences indicates the atonement for the sins committed with absolute co- operation between knowledge and action. There is no atonement for the sin of killing a brahmin. There may be an atonement for an intended killing of a brahmin, but there is no atonement for killing a brahmin with full knowledge. For more details on this, please refer Mitakshara.
Katyayan classifies these sins in five categories : great sin, big sin, sin, miscellaneous sin and minor sin. Killing a brahmin, drinking wine, stealing gold from a brahmin, sexual relation with Guru's wife and companionship with a sinner are five great sins. Sexual relation with the mother, sexual relation with the sister and sexual relation with the daughter - in - law are big sins. These big sins stand equal to the great sins in their negative power. In other words big-sin is the second or another name of the great sins. The sins like insulting a Guru, atheist criticism of the Vedas, killing a friend and forgetting memorized vedas just due to lazyness have been treated equal to the sin of killing a brahmin. The sinful act of eating garlic and other non- eatables with knowledge of such act, conspiring against a Guru, speaking about such act, conspiring against a Guru, speaking lies before the royal family for the self esteem and kissing a women in her menstruation attracts the sin equal to the sin of drinking wine. The act of stealing a horse, diamond, cow, land or security deposit of a brahmin, stand equal to the sin of stealing gold from a brahmin. The act of copulating with a friends wife, a disciples wife, a virgin girl, or with a woman of one's own clan attracts the sin of a copulation with the Guru's wife. The are the miscellaneous sins: to disown personal religion, copulation in day time with a woman, naked bathing and riding a donkey or camel knowingly. These are minor sins : to kill a cow, the act of not giving sacred threads (upavita) untill the age of sixteen years, stealing from brahmin his wealth in the form other than gold, not to maintain his wealth in the form other than gold, not to maintain Agnihotra despite his right and duty to do so, to be married as an younger brother without seeking permission from the existing elder brother and to become Agnihotra as an younger brother, to copulate with a woman like a Guru's wife, to kill a women, to become atheist, to sell wife and son, to remove parents from the family who are not fallen, to read atheist books, to discontinue a vratta, to hunt an animal or bird, to gamble and to sleep in day time. Manu Maharaj has listed some other sins namely Jatibharanshakara, Sankarikarana, Apatrikarana and Malinikarana, sexual intercourse with a man and smelling wine are Jatibhranshakar sins. To kill horses and sheep's is called a Sankarikaran sin. To serve under a shudras (lowest caste), to tell lies etc are Apatrikaran sins. To kill small insects and to consume alcoholic food are called Malinikaran sins.
Now he says about atonement. The Vratta of the twelve years should be performed in the case of great sins. The big sins are the giver of hellish pain. And some have said that there is no atonement excepting the death during the course of atonement. The atonement for a sin is half in comparison to the atonement of a great sin. And in miscellaneous sin one should perform Padakruchha fasting etc, and three month vratta should be observed in the case minor sinful acts. One should perform Santapana Kruchhra Vratta in the event of Jatibhranshakara sin, and should perform Kruchhratikruchhra Vrata in the Sankarikaran sin. Atonement in Apatrikaran sin requires Taptakruchhra Vrata, and in Malinikaran sin also it is Taptakruchhra Vrata. The details about all these may be referred in Mitakshara. The atonement of twelve years and others mentioned above applies only when the sin under the reference has been committed by man himself. The others who are involved in the sin as a giver of the permission for such sin, the organizer of such sinful act and by other means are required to undergo a quarter part less in the atonement, and also in proportion to their extent in such sin. In like manner Paithinas Muni says: Atonement has been prescribed as compulsory for the one who kills, one who allows such killing, one who teaches or preaches for such act of the killer, one who consumes such prey, one who excites the killer for a killing, one who co-operates in such sinful act, one who shows a way to kill, one who shelters such killer, one who gives weapons to such a killer, one who provides food or nourishment to such a killer, one who is capable to stop such killer from such an act but does not act so and ignores such act of the killer and one who supports a fault finder. These atonements depend on the capacity and, extent of the involvement and the nature of the drawback in relation to such sinners. The children and the aged people should be given a half of the atonement despite their personal commitment of such sin. Those people who have exceeded eighty year in their age, the children who are below sixteen years in age, ailing people, and women should be given a half of the prescribed atonement. It has been suggested by Angira Rishi in his scripture of Smriti. Further to this, Shankh Rishi says: The atonement on the behalf of a child below eleven years and above the age of five, should be performed by his brother, father or other relative. This is the reason why an offence committed by an innocent child is not considered as a fault and does not attract a sin. Kings are not punishing them and atonements are not prescribed for them.
All those atonements are for openly committed sins, but for the hidden sins, Vasishta Muni says that one who performs Japa, performes holy fire, meditates on Lord Vishnu, visits religious shrines and performs penance by holding a burning stove on his head becomes free of such sins. Yagyavalkya says that the sinner who has committed an open sin should undergo an atonement prescribed by a committee of the scholars on scriptures, but for the sins which are not open but secret the atonement should be performed secretly. The secret sin means such sin about which others are not knowing and the sinner himself only knows about it. The Japa and home should be performed secretively as an atonement for such secret sins.
You may pose the doubt that it is alright if the atonement is performed due to the fear of Yama, but who says to Yama about the hidden sins of a sinner ? In removal of such doubt, it is said that Yama is the divine form of God and therefore Yama is all knower. Moreover, sun and others are witnesses to such sins. Bhagwat has said, 'Sun, fire, space, air, cows, moon, dusk, day, dawn, directions, water, earth, time and Lord Dharm are the witnesses to the acts of the man.' Mahabharat has said, 'Sun, moon, fire, wind, space, earth, water, one's own heart, Yama, day, night, dawn, dusk and Lord Dharma know about all the acts of man.' Brihaspati has said, 'Earth, wind, space, water, light, mind, time, intellect and soul see the acts of the man constantly.' Manu Maharaj says, 'Space, earth, water, heart, moon, sun, fire, Yama, wind, night, down, dusk and Lord Dharma know about the acts of the man. Therefore it is just to perform atonement in the case of secret sins committed by a sinner. And in the cases like this, if the sinner himself is a scholar of the religious scriptures, he should undergo such appropriate atonement without disclosing his sin to others. But if he is not knowledgeable in regard to the scriptural recommendations pertaining to the atonement of his sin, should contact a learned brahmin and inquire about the atonement on pretext of others by asking such as - what would be the atonement if some one had committed so and so ? and should undergo an atonement according to the advice from that brahmin. But, such atonement should be in accordance to the place and time. It has been said that one should think carefully in accordance to time, place, age, strength and the enormity of the sin and should undergo an atonement where such sin has become inescapable. It prescribes to attain an atonement at the earliest as the human body is fragile-perishable. Shukdevji has said that the sins committed by speech, mind and actions are not destroyed from this Loka. Such sins definitely gives the pains of hell to the sinner after his death. As a good Vaidya (medicine man)who knows the science of diagnosis, treats a patient to remove his ailment, in the like manner, man should perform the atonement for his purification from a committed sin, well before the death of his body. Such atonement should be performed with the devotion of God. An atonement though performed but without devotion or the name of Lord Narayana, is not a fruitful atonement. Oh king ! as the rivers are incapable of purifying a pot filled with alcohol, in similar way the people are not getting purity without devotion and name of Lord Narayan. Above are the words of the great sage Shukdevji.
The atonement, particularly of the disclosed or open sins must be carried out as per the recommendation from the committee of the learned scholars. Angira Rishi has said, 'The sinner should undergo bathing in his clothes and then with wet cloth on his body and politeness in his speech, such a sinner should take permission from the committee of the scholars and submit before them the details of his sin and than should accept the atonement Vrata from the committee. Thereafter again the sinner should take bath to undergo Vrata for the atonement.' Now, who should be called a committee of the scholars. Laghu Parashar has defined such committee in Prayashchit Mayukha : Three or four learned brahmin of Veda and Vedang are called a committee. Yagyavalkya has said that the four or three brahmins knowing Vedic religion or one learned and enlightened scholar in theology, whatsoever say is the religion or ethical duty. Thus, the committee may be consisted of four scholars who are expert on four different Vedas. Those who are learned in three branches of knowledge and forms a committee are called 'Traividya' (knowers of three branches). But they are required to be knowledgable in Dharmashastra. These people may be called a committee. Mitakshara has said that even a single scholar who is expert in Adhyatmagyan and Dharmshastra may be called a committee. Such single member committee should suggest and prescribe the atonement in light of the interpretation of Dharmashastra and by following the prevalent time, place, etc. , but should not prescribe by following other principles. That is the observation passed by Vasishta Muni. But the one, who prescribes an atonement without knowing Dharmashastra draws a drawback for himself, and the sinner who practises on the words of such a person, becomes pure of his sins. Manusmriti has said: Those who prescribes an atonement, a treatment, an astrological prediction or a decision on Dharmashastra without the knowledge of scriptures are the killers of a brahmin.
Gujarati
અને ચાર વેદ તથા વ્યાસ સૂત્ર તથા શ્રીમદભાગવત નામે પુરાણ તથા મહાભારતને વિષે આવેલું શ્રીવિષ્ણુ સહસ્ત્રનામ.
Spanish
Tengo las siguientes ocho Escrituras como autoridad superior y la verdad sobre nuestra filosofía y religión, (Sat-Shastras). Los Vedas, el Brahmasutra de Vyas, Shree Bhagvata Purana, el Sahasranama Vishnu, Shreemad Bhagavad Gita, el Neeti narrado por Vidura (los tres del Mahabharata) Shree Vasudeva Mahatmiyam de Vaishnava canto de Skanda Purana y Smriti Yagnyavalkya entre Dharma Shastras.
Explanation
Here in this Shloka, enlists the scriptures from the religious scriptures for the knowledge of axiomatic religion. Vedas means four Vedas namely Rig, Saam, Yajur and Atharva. There are four Vedas. It is only one scripture containing all four Vedas. Here, one should consider word Veda as complete Veda inclusive of its different parts and branches. In the fourth shloka from this, He recommends study of this Veda. The Veda has six parts or branches: Shiksha (a branch of Veda pertaining to doctrines), Kalpa (the part pertaining to rituals), Vyakarana (the part pertaining to use of words in their correct form and relationship), Chhandas (a branch of Veda pertaining to prosody), Jyotir (a branch of Veda pertains to astrology), and Nirukta (an exposition of Veda). Vyas sutras means the maxims dictated by Vyas. 'Athaato Brahm Jigyaasaa'- is the one from such maxims of Vyas. This and many others together makes the scripture. Sutras has a distinct form. These are in a highly compressed form with the distinct clarity and are consisted of very few words with precise meaning. These are short and brief but highly meaningful. These are universal in its meaning and movement. These are crystal clear of any fault. Shrimad Bhagwat means a scripture by that name. 'Shrimad' is an ornamental adjective for the name Bhagwat. The purpose of this ornamental adjective is to distinguish this great scripture from one upa- puran bearing the same name. The attributes of Shrimad Bhagwat have been narrated in Bhavarthadipika : It has 18000 Shlokas and 12 Skandhas (parts). It contains Brahm Vidya (the science of supreme consciousness) preached by Hayagriva, contains the description of the destruction of Vratrasur and Gayatri rises from that scripture. Sut Purani narrates it's attributes in the like manner: Oh Brahman ! Great Rishis have described the attributes of this scripture. Listen to this with due wisdom and in accordance to the Vedas and scriptures. Scholars have defined ten attributes of the scripture, namely Sarga (evolution of universe), Visarga (final destruction of universe), Sthan (position or place), Raksha (sustainance and feeding), Antar (ages like Manvantra), Vansha (dynasty or lineage), Vanshaj-charitra (life and histories of the heirs of such dynasty), Samstha (retention), Hetu (objective or desire) and Apashraya (destitute). The book with these ten attributes are called Purana or the scriptures by the scholars. Some have narrated five attributes by adjusting smaller attributes in the greater ones. Shridhar Swami has said: The Vritti and Raksha stand for place and feeding respectively. Antar stands for Manvantar. Vansha and Vanshya stand for the emperors and their histories. Samstha stands for retention and Atyantiklaya stands for final destruction or Moksha.Hetu stands for the desire in the refuge of Jiva. There prevails controversy in it's acute form in regard to the creator of this scripture whether is it created by a Rishi or not ? The many have the objection against the statement that it is not created by Rishi. But this controversy has no gravity as it is founded on illogical foundation. The respect or decorum are not to be shown to such contradicting people. This topic has been treated in detail in 'Durjan Mukha Chapetika, Bhagwat Prakash and Bhagwat Shanka Niras etc. 'In Bharat' means in Mahabharat of Veda Vyasa. Vishnu Sahasra naam gaiven in Anushasan Parva (Part) of Mahabharat. Vishnu Sahasra Naam of Mahabharat, but not the one given in Padma Purana. Both are separate from each other. And the mention of Mahabharat stands for that distinction.
English
Shri Bhagvad–Gita and Vidurniti all these (three) from Mahabharat, Shri Vasudev–mahatmya, contained in Vishnukhand of Skand Puran.
Gujarati
તથા શ્રી ભગવદ્ ગીતા તથા વિદુરજીએ કહેલી જે નીતી, તથા સ્કંદપુરાણનો જે વિષ્ણુખંડ તેને વિષે રહ્યું એવું જે શ્રી વાસુદેવમહાત્મ્ય.
Spanish
Tengo las siguientes ocho Escrituras como autoridad superior y la verdad sobre nuestra filosofía y religión, (Sat-Shastras). Los Vedas, el Brahmasutra de Vyas, Shree Bhagvata Purana, el Sahasranama Vishnu, Shreemad Bhagavad Gita, el Neeti narrado por Vidura (los tres del Mahabharata) Shree Vasudeva Mahatmiyam de Vaishnava canto de Skanda Purana y Smriti Yagnyavalkya entre Dharma Shastras.
Explanation
'And Shri Bhagwad Gita, the code of conduct prescribed by Vidur and Vasudeva Mahatmya from Vishnu Khanda in Skand Puran are connected to word Bharat given in previous Shloka. Shrimad Bhagwadgita has been given in the Bhishma Parva of Mahabharat, it has eighteen chapters and holds the status of Brahm-Vidya (knowledge of supreme reality). Therefore, it stands as a scripture. The code of conduct prescribed by Vidur, has been given in Udyog Parva of Mahabharat. It has nine chapters addressed by Vidur to Dhritrashtra. It is a scripture. Skanda - means Kartika Swami, and the Skanda Purana which was told by Kartikaswami, has seven parts. Its Vaishnava khanda means the part pertaining to Lord Vishnu. The glory and greatness of Vasudeva described in that part. This is told by Shri Narnaraya and holds thirty-two chapters under the title 'Shrikrishna Mahatmya.'
Gujarati
અને ધર્મશાસ્ત્રના મધ્યમાં રહી એવી જે યાજ્ઞવલ્કય ઋષિની સ્મૃતિ એ જે આઠ સચ્છાસ્ત્ર તે અમને ઇષ્ટ છે.
Spanish
Tengo las siguientes ocho Escrituras como autoridad superior y la verdad sobre nuestra filosofía y religión, (Sat-Shastras). Los Vedas, el Brahmasutra de Vyas, Shree Bhagvata Purana, el Sahasranama Vishnu, Shreemad Bhagavad Gita, el Neeti narrado por Vidura (los tres del Mahabharata) Shree Vasudeva Mahatmiyam de Vaishnava canto de Skanda Purana y Smriti Yagnyavalkya entre Dharma Shastras.
Explanation
Yagyavalkya Smriti is a scripture of Dharmashastra. Rishi Yagyavalkya was the son of great Brahmarshi Devarat. The scripture written by Yagyavalkya Rishi is known as Yagyavalkya Smriti. The scripture which helps us in recollection of memory, is called Smriti. To recollect on the strength of Yoga the religion which is scattered in the various branches and give it a well knit form of the scripture, is called the Smriti. Thus, to identify particular scripture from this Smriti literature it is precisely indicated that the Smriti which is contained in the Dharmshastra as Yagyavalkya Smriti. Please know that, it is a scripture. Thus, all together, there are eight scriptures. As these scriptures establish that the form of God is true, these scriptures become true scriptures. These scriptures are my favourite scriptures and are benedictory to the Jivas.
English
All my followers who desire to secure their welfare shall hear them and those who are twice–born shall study them, teach them to others and shall read them.
Gujarati
અને એ પોતાના હિતને ઇચ્છતા એવા જે અમારા સર્વે શિષ્ય તેમણે એ આઠ સચ્છાસ્ત્ર જેતે સાંભળવાં અને અમારા આશ્રિત જે દ્વિજ તેમણે સચ્છાસ્ત્ર જેતે ભણવાં તથા ભણાવવાં તથા એમની કથા કરવી.
Spanish
El pueblo nacido dos veces (que consiguió el Samskaras dieciséis realiza de acuerdo a sus Sutra Grihya) estudiará, predicar y difundir todo lo anterior, dijo Sa - Shastras. Y todos mis discípulos que desean su propio bienestar se escuchan estas predicaciones.
Explanation
Here He says that all his followers in four castes should read these. Therein, understand that the Shudras (lowest in the castes) are to be excluded in listening to the scripture of Vedas. Shudras should read and listen to the other (seven) scriptures. Because the Shudras have no right to listen to the Vedas. Moreover, it is also said that followers are not to quit their religious duties defined in accordance to their caste and life stage. Skanda Purana also restricts Shudras from listening to Vedas - "Shudras have no right of listening to Vedas, and listening to Puarna too should be carried out in the presence of God and twice born. Shudras belong to the fourth level of the castes, but as they belong to a caste, they deserve religion but without Vedic hymns like Swaha Swadha and Vashatkar etc. The punishment has been mentioned for the Shudras listening to Veda : Oh ! sorry to say, but his ears which have listened to the Veda, should plugged with lead and sealing vax. Smriti has said about Jatibhransh (fall from the caste) : A shudra (lower caste) becomes a chandal (lowest from the caste) on drinking the milk of Kapila (divine cow), on copulation with a brahmin woman and on studying Vedas. Therefore, shudras are not entitle for the knowledge of Veda as per Parashar Purana. Kamalakar Bhatt says: Shudras have been permitted to listen to the Purans, therefore they are qualified to listen the hymn of the Veda contained in puranas. But shudras have no right to listen to the scriptures created by the Rishis. 'The fifth Veda, named Bharat' - here in this and elsewhere, Rishis are treating Puranas (scriptures) like the hymns of Veda, again 'Like the hymns of Vedas, the Puranas (scriptures) also.' 'Bharat, the fifth in the Vedas.' 'Histories and scepters are treated and called as the fifth Veda,' proves that the Histories and the scriptures have been created by the Rishis and, therefore, those are like Veda. In concluding part of Vishnu Sahasra Bhashya, Shri Shankaracharya has said that the Shudras attain happiness on listening to the scriptures, but not by studying or doing Japa-Yagya. Therefore as per smritis, the shudras should listen to the scriptures without Yagya. Bharata has prescribed in its Udyog Parva that Shudras should not study the Vedas, because the Yagyas are forbided for them. It is said in the Mahabharata that all four Varnas should listen to the scriptures, but this permission is limited to the act of listening, it does not permit the teaching of scriptures to them. Harivansha and Parvanukirtan have said for Shudra's benediction on listening to such Puranas, and in further detail, these have categorically said that Brahmin, Vaishya and Kshatriyas should study it but shudras should listen to it, Shudras should not study it. Further it says, 'Oh King ! The religious duties of Shruti and Smriti have been narrated in this, therefore, the Shudras should not listen to it in absence of a twice-born.' 'Oh King! Shudras and others of the second caste should do first the worship of God and Brahmin (twice-born) and then listen to it'- these is the reference given in Bhavishya Purana and in the chapter of rights of Purana given in Nirnayasindhu. Ramayan by Arya says that the study of the Veda by a brahmin makes him a Rishi, the study by a Kshatriya gives Kingdom to him, the study by a Vaishya gives Punya to him but in case of a Shudra, it gives glory to the shudra if he listens to the Veda.Shudras should recite the praises of God written by the devotees in Vernacular and should sing the praises of God Shri Krishna composed in Sanskrit by modern poets and devotees. Don't raise the doubt that the shudras if study Prakrit works of the praises of God, they would not get any reward for it. As Shrimad Bhagwat has said earlier, praises of God written either in Prakrit or Purana languages are equal in reward. Therefore both gives same reward or fruits. It is opined by Gaud Brahmins that shudras should be given the text of Purana hymns and Shlokas for singing the praises of God. The courtesy and decorum stands as the evidence.
English
Amongst the above scriptures, my follower shall hold the Yagnyavalkya Smriti supported by Mitakshara (Commentary) as the guiding authority in deciding the issues arising over the subjects of the daily routines of rites and rituals, the secular business affairs and the penance or expiation.
Gujarati
અને તે આટ સચ્છાસ્ત્રમાંથી આચાર વ્યવહાર અને પ્રયશ્ર્ચિત એ ત્રણનો જે નિર્ણય કરવો તેને વિષે તો મિતાક્ષરા ટીકાએ યુકત એવી જે યાજ્ઞવલ્કય ઋષિની સ્મૃતિ, તેનું ગ્રહણ કરવું.
Spanish
Entre las escrituras anteriores, mi seguidor celebrará el Smriti Yagnyavalkya con el apoyo de Mitakshara (Comentario) como autoridad de guía para decidir las cuestiones planteadas sobre los temas de las rutinas diarias de los ritos y rituales, los asuntos de negocios seculares y de la penitencia o expiación.
Explanation
Achara means the established rules of conduct and behavior in practice. Vyavahar means the moral obligations which are to be observed as a householder. Nishkrit means to undergo an atonement for the sins committed by the body with knowledge or without of it. For the decisions in all three areas, and for the removal of the confusion if existing any due to different opinions of Various Rishi's on the same topic, one should refer to the Dharm Samhita of Yagyavalkya Smriti. Mitakshara means the treatise written by Vigyaneshwar. Not of any other writer, but Vigyaneshwar. In this also, such treatise should be considered which is not contrary to the principles of this Sampradaya. This was the accurate meaning of word Tu. As the literal meaning of word Pankaj stand as the thing born in mud,' but its comprehensive meaning will be the lotus. In similar way, the literal meaning of Mitakshara may be any thing, but in its comprehensive meaning the Mitakshara is the treatise written by Vigyaneshwar and we should adhere to it. Looking at its literal meaning "in minimum letters" don't assume or infer that how could it explain at satisfaction or solve a doubt or a confusion. Because, each word contained in this book is unique in its meaning, precision and position. It has twelve thousand Shlokas in all, but covers entire span of Dharma Shastra and its meaning with the interpretation. That book it self says that no other is capable of interpreting the scripture of Yagyavalkya. Though it has a very limited number of words, but each his word has a profound meaning with absolute accuracy. Those words are like nectar to the ears. Mitakshara gives meaning with absolute seriousness and in pleasant way with total support from the scriptures.
English
And for realizing glory and greatness of Lord Shri Krishna, the tenth and the fifth skanda of the Shrimad Bhagwat shall be pre–eminently followed.
Gujarati
અને વળી એ આઠ સચ્છાસ્ત્રને વિષે જે શ્રીમદ્ ભાગવત પુરાણ તેના દશમને પંચમ નામે જે બે સ્કંધ, તે જે શ્રીકૃષ્ણ ભગવાનના મહાત્મ્ય જાણવાને અર્થે સર્વથી અધિકપણે જાણવાં.
Spanish
El canto quinto y décimo de Shree Bhagvata Purana será considerada como la mejor entre estas escrituras para la comprensión clara de la grandeza y la gloria de Krishna.
Explanation
Shrimad Bhagwat, the one from the religious scriptures, described in the previous Shloka. It's tenth and the fifth part - these two parts. Skandha means a branch, and this word hints at the entity of Shrimad Bhagwat as a Kalpa-Sutra. Twelve Skandha are twelve branches of this divine tree. It describes the glory and greatness Lord Shri Krishna. Glory and greatness are the unique attributes of the supreme - the divine. The Supreme that controls and directs the Akshara, time and Maya has all the divine faculties and absolute freedom and is worshipable by everybody. He is free from the bonds of action, and holds divine powers to hold others free from such bonds of actions. This greatness and glory which are the attributes of the Supreme, rest in Lord Shri Krishna . Both these Skandha, 10 and 5 respectively, describe the greatness and glory of Lord Shri Krishna and sing the praises of Lord Shri Krishna. Compared to the rest of the religious scriptures, these two Skandhas of Shrimad Bhagwat holds apex position among the scriptures and therefore, these two scriptures are the chief among the scriptures of this Sampradaya. The Dasham and Pancham Skandh of Shrimad Bhagwat enlightens the follower without any special effort by the follower for the enlightenment. The Dasham Skandha describes the benediction of the souls residing or moving in Vrindavan and other places about Vrindavan. It praises the glory and greatness of God in freeing the souls from the ties of actions. The middle part of this Skandha describes the event of bringing the son of the preceptor, 'The son of my preceptor has been brought here due to his actions. He, Oh Maharaj ! may please be given back to me in light of the territory.' This and others are indicative of the glory of Shri Krishna. Pancham Skandha (fifth part of Shrimad Bhagwat) describes and explains many folded meditation of Lord Shri Krishna. As it does not contain specific name of Lord Shri Krishna, one should not think that it is about other Gods. No such doubts are to be posed, because there in that part it is said, 'Oh Brave ! The memories of the worship of Lord Shri Krishna in the form of the deer, still are not leaving me.' This and others are indicative of Lord Shri Krishna's existence in the form of a Golden-deer. Therefore, the Pancham Skandha of Shrimad Bhagwat meditates upon Lord Shri Krishna manifested in different forms.
English
The tenth and fifth skanda of Srimad Bhagvad shall and the Yagnavalkya Smruti shall be treated as My favorite Bhakti shastras, Yoga shastras and Dharmashastra respectively.
Gujarati
અને દશમસ્કંધ તથા પંચમસ્કંધ તથા યાજ્ઞવલ્કયની સ્મૃતિ, એ જે ત્રણ તે અનુક્રમે કરીને અમારું ભકિતશાસ્ત્ર, યોગશાસ્ત્ર અને ધર્મશાસ્ત્ર છે, કહેતા દશમસ્કંધ તે ભકિત શાસ્ત્ર છે, અને પંચમ સ્કંધ તે યોગ શાસ્ત્ર છે અને યાજ્ઞવલ્કયની સ્મૃતિ તે ધર્મશાસ્ત્ર છે, એમ જાણવું.
Spanish
Yo sostengo que el canto décimo y quinto de Shreemad Bhagavata Purana como Bhakti Yoga Shastra y Shastra, respectivamente, y la Smriti Yagnyavalkya como Dharma Shastra.
Explanation
The tenth Skandha of Shrimad Bagwat, the fifth Skandha of Shrimad Bhagwat and Yagayavalkya Smriti stand respectively as science of devotion, science of Yoga and science of Dharma. I have taken Dashama Skandha as our science of devotion, Pancham Skandh as our science of Yoga and Yagyavalkya Smriti as our science of Dharm or our Dharmashastra. Indirectly he proposes us to take these as sciences of devotion, Yoga and Dharma. Same interpretation is to considered in the following discussions and this acceptance is to be taken as a direction and order for us. In these, the Yagyavalkya Smriti is taken as Dharmshastra, because the religion, as per the Smritis, has six distinct aspects namely-established rules of conduct, practice, atonement, Vrata, death and the consequences of the actions carried out. Now the question is, why the Dashama Skandha is the science of devotion?He answers it : God Shri Krishna, who is the refuge to all his devotees and dependents, has been described and praised everywhere in this Skandh. Lord Shri Krishna says to the Gopis : Though I have the length of the age of God, I have not been able to access your virtuous and pious deeds related to your innocent relations. God has said that the devotion you are offering by breaking the chains of the worldly ways are enough for your benediction. This Skandha describes infinite love of Gopis to Shri Krishna and the devotion as a fruit of such innocent love. Therefore, it is called Bhaktishastra - the science of devotion. If there my be a doubt like - when the Gopis as such have never described Lord Purushottam with the knowledge of His divine form, then how could they possess such higher level of devotion ? To discard such foggy doubt, it says to know the hard truth that the devotion with such independence from the knowledge is possible. It is said, 'After acquiring complete knowledge about me or without getting any such knowledge about me, one who worships me with devotion, becomes my dearest devotee. Bhagwan has said: With this purpose a yogi with my devotion and a devotee who believes me as his soul, attains ultimate benediction by asceticism or ultimate knowledge.' And the words of Brahma : ' Were offering worship by giving away the efforts of the knowledge' represents single and uniform truth. 'Oh Muni ! Gopis knew Shri Krishna as their husband, but not as Parabrahm (supreme reality) : Thus those were with intelligence and Gunas, then how they detach themselves from these Gunas of Maya?' Shukdevji answers this question, 'Oh King ! That aspect of God and that personality of Bhagwan stands for the benediction of human beings. That God is non-perishable, unfathomable, beyond the reach of Maya and Gunas, and he is like soul of the Gunas. The man who is attached to God - Shri Hari - by desire, anger, fear, love or friendship constantly unifies himself in the form of Shri Hari.
The greater love of God is called devotion. The devotion shall the described in the later stage. The God has resided mainly at the four places, namely Vraj, Mathura, Dwarika and Hastinapur. Therefore the people, residing in these four places, have greater love for God. In the case of love of the residents of Vraj, it is said, 'Oh Nand ! We, the residents of Vraj have great and inseparable love for your son, but on other side, why he has very little love for us ?' For the love for Shri Krishna in the heart of the residents of Mathura, it is said that those people, when saw Shri Krishna and Baladeva, became over excited like a person who over joys on return of the wealth which he has lost long back, due to reunion with Shri Krishna-Baldevji after a long interval. Now about the love of the residents of Dwarika : The Yadavas, though were closely attached to Shri Krishna in all their ways of daily life and were attentive to Shri Krishna at the greater extent, perhaps failed to recognize him as the greatest or supreme soul. For the love of Pandavas and the residents of Hastinapur to Lord Shri Krishna, it is said that Pandavas rose like body which rises on the entry of the Prana (vital air) in the body, as Lord Mukund and Supreme Lord of Cosmos - Shri Krishna - arrived. Moreover, Narada also says that the Pandava's devotion was with great love. It is said that Gopis due to their desire, Kansa due to his fear, Shishupala and other kings due to their jealousy, Vrishini - Yadavs due to their relationship, you are due to your love and we are due to our devotion have become of Lord Shri Krishna. This is why the description of leaving kingdom and of the pilgrimage into the forests has been given while listening to the divine Leela of God's merger in the divine. Thus, the people and Shri Krishna residing in these four places and people's love in Lord Shri Krishna has been described in this Skandha. Therefore, this scripture has been called Bhakti Shastra.
Now explains the reason behind introducing Pancham Skandha (Fifth Part) of Shrimad Bhagwat as Yoga-Shastra the science of Yoga. This Skandha describes Yoga Shastra : Hiranyagarbha is the supreme head of Yoga Shastra. He has established the principle that meditational concentration of the mind in whole in the Supreme Lord is called Yoga. This principle has been explained in detail in this fifth part of Shrimad Bhagwat : 'Oh Yogeshwara ! As it is said by Yoga's expert Lord Hiranyagarbha Bhagwan, one should at the time of his death give away all his desires for the sense-objects and should receive Supreme God you in his heart. Here the word Antakala (the time of death) has been used to indicate and stress the need of previous experience (during one's life), failing which, the mind of him may not come out from the worldly affairs and may not concentrate in the form of God at the time of his death. Those, who are attached to the sense objects constantly, can not concentrate their mind in God - Lord Vishnu. Prahladji has said, 'How one may be hopeful in regard to getting his soul released, when one is attached grossly to the family and sense objects ?' In the same chapter it is said : How could one leave such thirst and longing for the wealth which he has bought at the cost of life and with a risk to his life as a thief, a servant or a merchant ? How could one give away his affection to the private company of a pitiable woman, a tempting conversation, companionship of the friends, love and affection for his innocent children, sweet memories of the sons - daughters - brothers - sisters and dependent parents, a decent and beautifully furnished house, a family business, - servants and pets ? One who labours day and night like a silk-worm for such things could he leave these ? And the one who is engrossed in the tastes of sexual organs and tongue, could he give away such temptation ? Therefore the scripture of Shri Bhagwad Geeta says: 'I am easily available and attainable to the one who does not divert his mind elsewhere, remembers me without pause and follows Nitya Yoga like an Yogi. Oh Arjuna ! I am available to him in an usual course.' 'Only those who are practising daily, leaves their body without any pain and remembers God till their last breath.' That is what Bhagwat says. Further : Those who drink the nectar of Bhagwat Katha and remember divine lotus feet of God, never face mental confusion in their final journey'. Now, this does not require further expansion. Lord Hiranyagarbha was the founding Acharya of Yogashastra, and this episode about him has been narrated in the Narnarayani - Akhyan given in the Mokshadharma of Mahabharat : The Sankhya Shastra was founded by Kapil Rishi and Yoga - Shastra was founded by ancient Yoga-narrator Harnayagarbha, but the nobody else. Bhagwan Patanjali formed the Sutras (dictums) of Yoga. Yoga means absolute hold on the mind and lower mind. And this has been presented repeatedly in this Skandha by presenting life and works of the Yogic-people. Therefore, this Skandha has been called Yoga-Shastra. Moreover it has been narrated accordingly in the beginning at the juncture of describing the deeds of Priyavrata. In this it is said about Priyavrata that he was offering to God all his actions which were performed in uninterrupt Samadhi - Yoga. Also it describes the divinities of Yoga - such as to ride a divine chariot. Also it describes the life of his son Agnighra to establish that the one who undergoes eight folded Yogic meditation but with an intention of attaining heavenly pleasures, and as such meditates upon some other God, earns inferior type of fruits. In that episode, he indicates his higher status as an Yogi by saying : Nardevkumar, the royal prince, opened his lotus like eyes which were still not closed with Samadhiyoga Yogic trance) and looked. Thereafter in the description of his son it is said : With the help of Samadhi Yoga (yogic trance) he worshipped Lord Narnarayan Bhagwan and attained greatness and glory of God after a longtime.' That was about king Nabhi and following that, Lord Rishabhadeva who was born as son to King Nabhi, practised Samadhi Yoga. The same has been mentioned in this scripture : He was practising on different Yogi processes. Then comes, Yogic status of Bharat (great son of Rishabhadeva) : Maha Yogi (great yogi) and virtuous son Bharat was born in his lineage as son to Rishabhadeva. King Rahugan has addressed him as Yogeshwara and has compared his words with the sacredness of the scriptures and an enlightened twice born - which unties the knots of the ignorance of the mind. And in all the parts of this great scripture, Shri Shankar has called such person an Yogi one who controls his lower mind and concentrates absolutely in the divine form of Bhagwan Sankarshan : '....by attaing through an absolute meditational trance :' '… by attainining proximity of God through Atma Samadhi (spiritual trance). '... by Samadhi Yoga (Yogic trance) attained through the uninterrupt and unique Bhakti - Yoga (devotional Yoga). '... through the firm Bhakti Yoga.' All those words and descriptions have been used to praise the Yoga and same is to be infer in the description of universe or cosmos. Some of them have suggested that the divine flame nestled in Shishumar Chakra it self is Lord Vasudeva's Yoga . Thereafter, in the description of lower Lokas, Yogacharya Patanjali has described Yoga while he had been in the form of Sheshanaag (divine snake). Also , we should know that Bhagwat (part III) has narrated : 'His Yogic status is known to everybody as Yogeshwara and his followers have accepted it.' 'Lord Vasudev Bhagwan opened his lotus like eyes for the resurgence of the deities.' Maya Danav, Bali, Prahlad were great Yogis, and elsewhere, it has been indicated occasionally. To make this fifth part known as Yoga- Shastra, Shukdevji, who himself is Indra amongst the Yogis, has began this part with the famous dictum of Yoga by reproducing it in prose and has justified Yogic status of the scripture in preceding part and succeeding part both by placing this enlightening lamp on the threshold. It illuminates both the sides. Moreover he himself has posed the doubt by questioning devotional status of the part ten, and Yogic, status of the part five, and has concluded the same with his own opinion.
English
And the commentary on Vyas–sutras and Shri Bhagvad Gita by Ramanujacharya shall be treated as my favorite Shastras on philosophy.
Gujarati
અને શ્રીરામાનુજાચાર્યે કર્યું એવુ જે વ્યાસસૂત્રનું શ્રીભાષ્ય તથા શ્રીભગવતગીતાનું ભાષ્ય એ જે બે તે અમારું અધ્યાત્મશાસ્ત્ર છે એમ જાણવું.
Spanish
Hay que tener en cuenta que los comentarios de Vyasa Sutra (Sutra del Vedanta) y el Bhagavad Gita, tanto por Shree Ramanujacharya son aceptados por mí como la única autoridad en mis decisiones filosóficas y espirituales.
Explanation
The Sutras (dictums) of Vyasa which are known as Sharirik and the treatise on Bhagwat Geeta written by Ramanujacharya (or Lakshamanacharya) and known as Shri Bhashya. Bhashyas are defined as under : There are sentences to explain Sutras (dictums) and describes each Pada (word) . This is called a Bhashya . These two Bhashyas have been accepted by me as spiritual science. You all the followers must know this fact. This also has hidden sense of reading it and listening to it as it propound the theory of God in human form and are founding this theory at a greater extent. It distinctively suggests the Bhashya written by Ramanujacharya, therefore, it should be understood that other Bhashyas are not liked by Him.