Jag ga ma ma ga dhe re ka sa dhe re Jag ga ma ma ga dhe re ka sa dhe re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Hare Krishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shlok number 87
Jatayamatha tanmukto krutva snanam sachailakam Dheyam danam gruhi janehi shaktyaneshwar charishwarah
And after the eclipse is over, after bathing with clothes, those of our householder satsangis should give charity according to their capacity.
And those who are renunciants should worship God.
After chanting during the eclipse, when the eclipse is over, one should bathe with the clothes one is wearing.
Householders should give donations of gold etc. after bathing, according to the resolve they made at the time of liberation.
It is said in the Maharaj that householders should make a resolve to give charity.
So, one should make a resolve only at the time of the eclipse's liberation.
And then, after bathing and washing, one can do whatever one wants.
Householders should give donations of gold etc. after bathing, according to the resolve they made at the time of liberation.
In Hemadri, there is a saying of learned men that when the sun or moon is eclipsed, one should bathe when it touches.
When the sun or moon is eclipsed, one should perform japa or homa.
When the eclipse begins to recede, one should give charity, and after it has receded, one should bathe again.
If someone does not bathe on the occasion of an eclipse,
A nice sequence is given.
Bathing before the eclipse
Then chanting and homa
So, food, and then charity at the time of release, then bathing, then whatever else they do, like food.
When the sun or moon is eclipsed, one should bathe when it touches.
When the sun or moon is eclipsed, one should perform japa or homa.
When the eclipse begins to recede, one should give charity, and after it has receded, one should bathe again.
If someone does not bathe on the occasion of an eclipse, then the Chaturvinshati Matam Dosha of Bhargavarchan Chandrika is mentioned.
After an eclipse, if a person does not bathe during that period of impurity, then that person is considered impure until another such eclipse occurs.
When the next eclipse comes and one properly observes the eclipse, then that impurity is removed.
Until then, one remains impure in the intervening time.
To remain impure means that one should not touch them.
When we observe an eclipse, it is like this:
One should not touch the clothes worn by others or washed clothes.
One should only touch after bathing.
If one touches before bathing, then one has to wash again.
This one also
One has to wash until then.
Even if one washes, one does not become pure.
One becomes pure only when the next eclipse comes.
This bathing on the occasion of an eclipse should be done without mantras.
Thus it is stated in Smriti Ratnavali.
There might be some mantras for bathing, but we don't chant any mantras.
Take Maharaj's name.
But there is no problem in taking Maharaj's name while bathing. If there are Vedic mantras, they should not be recited.
But the name should be taken during the eclipse and also like this.
Those other than householders, who do not have a collection of items suitable for offering, should perform the mental worship of God and the external worship with whatever means are readily available.
Truth, others, worship God.
So, 'others' means those renunciants other than householders should worship God.
Through that worship, the fruit of all types of charity is attained.
It is said in Vishnu Dharma that the fruit a person attains by performing various types of charity, yagna, penance, and vows, is attained by worshipping Lord Keshav.
In reality, in our Sampraday, householder devotees perform worship.
After the eclipse, they bathe and perform worship, and also give donations.
And renunciants only perform worship, but the ritual is that only householders should resolve to donate, and renunciants should perform worship.
Commentary: Then, when the eclipse is over, everyone should bathe with their clothes on for purification. Then, householders should donate according to their capacity, and others who are not householders should only worship God, so says Shri Hari.
When the solar and lunar eclipses are over, those residing in other ashrams, apart from householders, should only worship God.
Householders should give donations and also perform worship, because householders have the right to do both.
Oh, then it is said in this that it is to be done, it is said in other scriptures.
It is not mentioned in the original shloka.
Shloka number 88.
Birth impurity, death impurity, according to one's own relation, should be observed according to the scriptures by people of the four varnas, by me.
And those devotees of ours, the people of the four varnas, should observe the impurity of birth and the impurity of death according to their respective relations, as prescribed by the scriptures.
It is mentioned in the Hutak Nirnay, isn't it?
All Udaki and two, from one to seven generations and from seven to fourteen generations.
From one to seven generations, observe for 10 days; from seven to 14 generations, observe for three days.
If it's beyond 14 generations, they just need to take a bath.
This is mentioned in the Sutak Nirnay.
Just as the Tithi Nirnay is very extensive, similarly, the Sutak Nirnay is also very extensive.
So, we used to give the Sutak Nirnay in the daily rituals before.
Nowadays, the Sutak Nirnay is given separately in some calendars.
So, one should learn a lot from that.
When to observe Hutak.
But,
It divides it like this: one to seven generations, one to seven generations.
How to count seven generations?
For example, a son was born in someone's house.
So, his father, his father, his father, his father, in that way, whoever comes at the seventh number.
If he, in another place, among his brothers, becomes one and the same at the seventh generation.
Then he should observe it for 10 days.
And if it becomes one at the 14th number, then it should be observed for three days, those beyond the seven generations.
Now, no one even knows about seven generations, let alone 14.
Who will be in our 14th generation?
No one knows about seven generations, and even the third or fourth generation is unknown to today's children.
That we still have these old ones who know up to three or four generations, but they don't know anything up to seven generations. No one knows the names of their father's seven generations now.
So, all of them have to observe it by looking at that. The Sutak Nirnay is very extensive, and the shloka is also very long.
So, we haven't taken it much further.
The bath for the occasion of the eclipse was mentioned in the above shloka.
On that occasion, despite being well-known, it is stated.
Shri Hari says that my dependents of the four varnas should observe the impurity of birth and the impurity of death.
One should observe the sutak according to one's relationship and as per the scriptures.
That sutak is for 10 days or more or less.
There is no external sign of it; it is known only through the scriptures.
When sutak comes to someone, it is not known from outside.
It is mentioned in the scriptures, and one should observe it with faith in the scriptures.
If one gets a disease, its external symptoms are visible.
Similarly, if sutak comes, no external symptoms are visible.
Whether this person has sutak or not.
But it is said in the scriptures, the sages have said it, so one should observe it.
My devotees of all four varnas should observe the sutak related to birth and death according to their respective relationships and as per the scriptures.
The sages used to know it just like that.
There is that incident of Durvasa, Durvasa was married to Kadali, and Durvasa cursed Kadali, and Kadali died, so her father, who was a sage, realized that some sutak had occurred.
Then he went into meditation and saw that Durvasa had sent the sutak.
So Durvasa came forward doing something, saying that it was not his fault.
Generally, there were many tricks in tying the side, but when they came home, it became difficult.
So it is said that the sages used to see sutak, so they must have had some subtle vision.
It is transcendental, not perceived by our senses.
But the sages could see it, so the sages have written it according to the scriptures.
So Maharaj has said that sutak should be observed according to the scriptures.
My devotees of all four varnas should observe the sutak related to birth and death according to their respective relationships and as per the scriptures.
That sutak is for 10 days or more or less.
For one to seven generations, it is 10 days.
For eight to 14 generations, it is three days.
And then for some, it's one day, and for others, it's by bathing.
There is no external sign of it; it is known only through the scriptures.
Sadhus only observe sutak for their parents.
Because there is a blood relationship of this body with them.
But for brothers, nephews, and such, no sutak applies.
One doesn't even have to bathe for that.
When one hears about their parents, one should bathe with clothes on.
Maharaj removed all sutak and bathing sutak for sadhus.
All debts were removed.
Deva runa, Pitru runa, Matru runa, all these debts, one becomes free from them if one worships God. God has freed him for the sake of worshipping God.
If one worships God, then there is no sutak, no bathing, no debt, no bondage to anyone.
If one keeps only the debt of God.
There is no external sign of it; it is known only through the scriptures.
Therefore, never disrespect it.
But follow the rules of that sutak.
As long as there is sutak, do not perform any sacred work.
This is a common dharma for all four varnas.
Even if my devotees are devoted to me, as long as the soul has a connection with the body.
If he has unwavering devotion.
In Maharaj.
Even then, Maharaj says to observe sutak.
Observe the eclipse.
The eclipse cannot do anything to us.
Do not believe that.
Even if my devotees are devoted to me, as long as the soul has a connection with the body, the varna dharma of the body, such as that of a Brahmin, does not go away.
Therefore, people of that varna, according to their relationship, should observe the sutak as per the rituals, and my devotees who are experts in rituals should also observe it.
The decision regarding this sutak should be known from the Dharma Shastras related to that matter.
Currently, we are not making an effort to decide on it.
Verse number 89.
One should be endowed with qualities like self-control, restraint, forgiveness, and contentment.
Brahmins, with valor, courage, and other qualities, should be endowed with these virtues.
And the Brahmin varna should be endowed with qualities like sham, dam, kshama, and santosh.
And the Kshatriya varna should be endowed with qualities like bravery and patience.
Now, in two shlokas, the dharma of all four varnas is described.
Among them, Brahmins should be endowed with qualities like sham, dam, kshama, and santosh.
Sham means self-control, controlling the mind.
Only a controlled mind brings happiness.
Therefore, sham is considered first.
Smriti says, how can an unpeaceful person find happiness?
Dam means to keep the external senses under control.
The importance of dam can be seen in the Mahabharata's Apaddharma. The elders, who understand things clearly and directly, have called dam a source of welfare.
Among them, Brahmins, in particular, should cultivate the quality of dam, which is controlling the senses.
Because it is the Sanatan Dharma.
Peace, forgiveness, enduring the offenses of others, forgiveness is the root of pleasing God.
Therefore, that quality is indeed a virtue.
Jamadagni Muni told his son Parshuram, 'O father, we Brahmins have become venerable only through forgiveness. Through forgiveness, Jagatpita Brahmadev attained the supreme abode like Satyaloka.'
The glory of Brahmins is due to forgiveness.
Just as the sun's radiance, the glory of Brahmins shines like the sun's radiance because of forgiveness.
The omnipotent Lord Shri Hari is pleased only with the forgiving. Santosh means that he is not pleased with those who easily get entangled in divine obstacles.
If someone is a weakling and gets entangled in a fight, God doesn't say, 'Blessed, blessed' like that.
He gives thanks to those who have endured.
Santosh means to consider the food, clothing, etc., received effortlessly by divine will, as sufficient and complete.
Brahmins need contentment.
All the qualities of Brahmins should be present in a sadhu.
So, all these, including contentment, are needed in it.
There's that beautiful subhashit, isn't there?
The wind drinks, the snakes drink the wind, yet they are not weak.
Wild elephants become strong on dry grass.
The best of sages spend their time on roots and tubers. Contentment is indeed the greatest treasure.
The snake is wind, it drinks wind.
Once, a snake came out here.
And that snake was our first tree for the havan.
So it had broken that corner.
We broke the corner of the wall, and a snake came out there and went into the bottom.
Then, after about fifteen days, when we dug it up, the snake was lying there coiled up.
So we thought, if it didn't come out for fifteen days, what could it have eaten?
And it was just lying there coiled up.
Then, after about fifteen days, we had to dig it up and all that.
So it was broken after about fifteen days.
So, when we looked, it was still lying there like that.
So, they say about the python, 'The python doesn't do, it just waits.'
A python can lie there for a month, just lying there, and it still drinks wind.
And yet, it's very strong.
If a snake coils around your leg and strikes properly, it can break bones.
It's that powerful.
So, the snakes drink the wind, yet they are not weak.
And we, even if we eat ghee, keep getting weaker and weaker, and then we get diabetes, and we feel very tired.
Where do you put all this ghee?
And that wind is there.
They drink the wind, and yet they are so powerful.
And among them, how powerful a python is.
If it coils around a lion, the lion can't even move.
If he has taken a proper bite, then it won't go away.
Yes.
It's that powerful.
And he eats and drinks the wind.
The forest elephants become strong with dry grass.
Elephants don't eat meat.
Still, the lion cannot reach the elephant.
A lion has a lot of courage.
That's why he reaches.
Why, there was that video, why King is, oh, Lion is King, huh?
King of the jungle.
King of the jungle.
King, king of the jungle.
King of the jungle.
Why, lion is, lion king of the jungle.
Why does he do that?
He has a lot of courage.
If an elephant throws him, he doesn't run away with his tail between his legs.
Those wild buffaloes,
they hit the lion with their head and toss him.
He might have been tossed and thrown somewhere.
Still, he runs away with his tail between his legs.
And those others run away before being hit.
Even elephants run away.
And the giraffe,
the giraffe kicks the lion,
then the poor fellow tumbles two or three times.
The lion tumbles, you know.
He kicks once, the lion, the giraffe kicks, but he doesn't bite, he kicks.
That's his weapon.
So if a lion pounces, he can break his teeth and kill him.
But still, the lion chases him.
And if he lowers his head like this, it's over.
He ties it directly there.
So he is strong because of his courage, but the elephant doesn't have his strength, he doesn't have as much strength as an elephant.
A lion doesn't have as much strength as an elephant.
If both wrestled, not a single lion would reach; the elephant would toss two or three lions.
But if there are two or three lions, they won't let the elephant go.
So he is strong because of his courage.
But the strongest of all is the elephant.
And the lion eats meat.
And he eats all those buffaloes.
And the elephant only eats dry leaves.
Still, the forest elephants become strong.
And with roots and fruits, the sages pass their time.
He passes time.
Contentment is indeed the greatest treasure.
A person becomes strong through contentment.
Willpower comes from contentment.
Willpower doesn't come from acquiring things.
Even if one completes a lot, it doesn't come.
One who has contentment has willpower.
The Brahmin was called content.
Even the sadhus saw a little.
The Brahmin's and Dharma's match, right?
Mostly it seems that those who have contentment do not have willpower.
Huh?
Generally, it seems that a contented person doesn't have a will.
So, willpower is not there because he doesn't have any goal.
When there is contentment, people without goals appear to be contented.
If one has both a goal and contentment, then he is like Shastriji Maharaj.
He is a man of principles.
He is a man of principles, that if it happens this way and only this way, then he will do it.
And he is also content.
He doesn't ask anyone for anything.
And the zeal for work and the mission is greater than others.
If there is contentment and no goal, then where does willpower come from?
Willpower doesn't just come from contentment; it comes from a goal.
It comes from sticking to the goal.
And happiness comes from contentment.
If one sticks to contentment, then that person is very happy in their mind, very happy internally.
He might not be happy with facilities, but he is very happy from within; he doesn't feel jealous seeing someone else's.
That's it.
And willpower comes mostly from goals.
If he sticks to the goal, then he gets willpower.
Gandhiji decided in his mind that I have to do this.
He wanted to remove the British rule from India.
That became his goal.
So what did he have?
He had nothing. He had nothing but willpower.
He removed them with willpower.
And when they sent a viceroy from England, they would specifically advise him not to confront Gandhiji face-to-face.
Only do as much writing as needed.
But if he had a face-to-face encounter, he would become Gandhiji's follower and cease to be English.
That was his willpower.
And that willpower was driven by his goal.
If a person doesn't have a goal, they won't have willpower.
To do something in life, and especially to do it for Maharaj.
If there isn't such a will, such a goal.
Then willpower doesn't come.
And if there's no goal, then he doesn't have decision power, nor does he have judgment power.
Judgment and goal, that decision power, comes from the goal.
If he looks far ahead, he can make a decision.
One who can't even see one step ahead, what decision can he make?
And if he keeps dwelling in the past, ruling over it, then he can't make a decision. He gets confused, going back and forth, floundering.
Contentment
How about contentment?
Contentment?
How to understand it? There is contentment.
Suppose
If there is contentment, then suppose obstacles come, or circumstances of time and place arise.
Then he doesn't waver from his principles.
Contentment means not getting entangled in false greed.
We don't want the temptation of freebies.
And if we are sadhus, we don't want to transgress the dharma of our sadhus.
If there is a goal.
Suppose a Brahmin is content, then he doesn't need anything.
But he still has to manage the family's upkeep, right?
So, for the family's upkeep, he has to make some effort.
So, without fulfilling the necessary requirements, it won't work.
So then, where does contentment remain?
It's not in what doesn't come in its line.
It's not that it's outside his dharma, he doesn't desire it in contentment.
Similarly, one who has a goal has many requirements.
So how should he maintain contentment?
Then, he should maintain it as Shastriji Maharaj did.
Swami had contentment and also a goal.
Gandhiji had contentment and also a goal.
Gandhiji was not very ambitious, thinking 'I want this and I want that'.
He was a contented person.
When do you know a person is content? When India became independent and it was time to become Prime Minister, otherwise he wouldn't have registered his name.
That I should become Prime Minister.
And if he had stayed, all the votes would have gone to him, no one else would have gotten any.
Vallabhbhai got 13 votes, out of 13, he got 12 votes.
So if Gandhiji had been there, Vallabhbhai wouldn't have gotten it.
But that is called his contentment.
What is beyond our authority, keep it away.
And Gandhiji would even neglect authority if it was offered, saying, 'I don't want it'.
That's why he has willpower.
If it's his own earning and he's clinging to it, then willpower doesn't come.
Even if it's his own earning.
He has earned it himself.
And he has done it himself.
But if he's clinging to it and not uprooting more and more, then willpower won't come.
Contentment means considering the food, clothing, and other necessities received effortlessly by divine will as sufficient and complete.
If one wants to do God's work, they need a goal, like, 'I want to do this work for God.'
But even in doing God's work, there are certain limitations set by Maharaj, and one should not transgress those limitations to do the work.
Then it is said that he maintained contentment.
And it is said that he also kept a goal.
A goal is a desire; contentment and a goal are intertwined.
In simple terms, a goal is a desire.
I have a desire for this.
But 'abharakha' (desire) is used in a somewhat 'down' context.
And 'goal' is used in a high context, in high qualifications.
But both are one.
Their essence is the same.
To keep something, to have a wish.
But sometimes, desires remain unfulfilled even without effort.
I don't want to work hard, but I want it.
Then it's called a desire.
And if you want to achieve this through effort to please God, then it's called a goal.
So, a goal, a goal and contentment, they create willpower.
It creates willpower.
One who doesn't have a very big goal, their willpower is also that small.
There is a goal.
The bigger the goal, the stronger the willpower.
Gandhiji wanted to make the entire country independent.
At that time, Pakistan was also part of it, so how big was India then?
And he wanted to make it independent, so he sat with such a big goal, so imagine how strong his willpower must have been.
And his goal, his willpower, was such that he took salt in Dandi and threw it, saying, 'I am laying this salt at the foundation of the British Empire.'
Until I uproot it, I will not return to Sabarmati.
He would die a dog's death.
But I will not come to Sabarmati.
So, what kind of willpower is that called?
A person makes a vow, but often it's not fulfilled.
But this, so one should maintain it.
So, a lion maintains it like that.
If an elephant swings its trunk, it doesn't say, 'Let the fellow come, I'm not afraid,' and hide.
If an elephant swings its trunk, and it stops, then I salute it.
Gandhiji was imprisoned, just like we are with Corona.
So, Gandhiji did all his work in jail; he wrote his autobiography and did all the work that could be done there.
And we become crazy.
Like a madman, he sits and wonders, 'Where to go? When will I be free? When will I be free?'
Corona.
Lockdown.
We don't realize that we can do work in this situation.
It shouldn't be that we just do whatever happens in this situation.
Gandhiji also did work there.
And when he finished his work there and was released from jail, he came out as a new person, with new talent.
So, that's called willpower.
Willpower cannot be suppressed.
Contentment, meaning, it cannot be suppressed by Corona.
It cannot be suppressed by time and place, nor by the British Empire.
It cannot be suppressed by one whose day never set.
That is called willpower.
If I have nothing, what can I do?
Then what is willpower?
He is greedy for convenience.
He is greedy for convenience because he has nothing and cannot do anything.
If it's like this, I'll do this, and if it's like that, I'll do that; everyone says they do that.
That if it's like this, I'll do this, and if it's like that, I'll do that.
Doctor Saheb used to say that even a widow can shake all of India.
Most of the time until now, widows have shaken things up.
All the men have stumbled.
Skill and willpower and
Huh?
Skill and
Skill and willpower, he says.
What?
Skill, skill.
Skill and willpower.
There is no problem with skill and willpower.
Many skilled people wander around without willpower.
Skill is found in thieves.
There is a skill to steal, isn't there?
Yoga is skill in action.
Contentment means considering the food, clothing, etc. received effortlessly by divine will as sufficient and complete.
Due to lack of contentment, the jiva has to fall into hell.
Naradji has said that even great scholars and chairmen who are knowledgeable in many subjects, resolve doubts, and explain the scriptural meaning, attain degradation due to discontentment.
The chairman is a scholar, giving a speech on contentment.
They come down from the Vyas Gadi and become restless.
That is, they become restless due to lack of contentment.
The Brahmin who lacks contentment, due to the greed of the senses, his brilliance, knowledge, penance, and fame diminish.
And he also loses his discretion.
This happens.
All the skills he has, the scriptures he has studied, his power, his water, everything is lost due to a lack of contentment.
And if Shastriji Maharaj kept contentment in Maharaj's command, then no one could diminish his power.
No one at all.
And if this is not there, then his power does not remain anywhere.
We have to beg to everyone, saying, 'Please,
looking at him, 'If you show mercy on us, then our work will be done.'
Otherwise, the work will not be done.
So, it's a beggar's time.
And that is a kind of skill, but there is no willpower.
One should know how to ask.
Otherwise, we will starve.
Gnan Swami says in the Katha.
A beggar should know how to beg.
And if he knows how to beg, he will starve and give it to us.
And if we don't know how to beg, we will starve.
One who has learned to beg, even if the householder starves, he will get it from him.
That's it.
So, it's a skill.
Not worth learning much for us.
We shouldn't learn it.
If you happen to learn it, use it.
No problem.
But if one does it by keeping the principles, there is no big problem.
The Brahmin who lacks contentment, due to the greed of the senses, his brilliance, knowledge, penance, and fame diminish.
Tej means willpower.
Here, his brilliance is exhausted, meaning his willpower is exhausted.
Contentment means willpower.
He doesn't remain thinking he must do it this way, but rather does it from wherever it can be done.
Whatever way it happens, do it.
That is called lack of willpower.
It is called lack of brilliance.
And he also loses his discretion.
Rana Pratap had brilliance, like that.
The wild cat snatched a piece of bread from the children's hands and ran away.
And from the other side, the cat tempts him, saying, 'I will make you a kingdom like this.'
Just surrender once.
But he says, 'I am the son of a Kshatriya.'
How can I surrender?
It won't happen like that.
The entire Mewar populace is behind me.
And if I bow down, it means the entire Mewar populace has bowed down.
So he had courage.
That is called brilliance.
And it is called willpower.
The Brahmin who lacks contentment, due to the greed of the senses, his brilliance, knowledge, penance, and fame diminish.
And he also loses his discretion.
Contentment is all men.
If we are not happy with what God has given us.
That is called lack of contentment.
We should celebrate what God has given us.
If one feels jealous after seeing someone else's possessions, and envy arises after seeing someone else's possessions, then it is called a lack of contentment.
Contentment is the means to all human endeavors, thus says God.
If a Brahmin, whatever he gets, for a Brahmin, contentment is said to be the means to all human endeavors, that's what it says.
Because if he remains content, he will also get his livelihood.
Someone is content and feels like giving.
If a Brahmin remains content with whatever he receives and adheres to his own dharma, and is not swayed by it, then that contentment alone fulfills all his desires.
Not being content with wealth and enjoyment is the very reason for the jiva to fall into the cycle of samsara.
There is no contentment in these two things.
To be content with whatever one receives is the cause of liberation.
If a Brahmin is content with things he receives effortlessly, then his spiritual radiance increases.
One should not be content in performing devotion to God.
In performing devotion to God, or serving God, pleasing God, or advancing God's mission, the less contentment one has, the more their spiritual radiance decreases.
If it happens, we'll do it; otherwise, if it doesn't, it's fine.
Then what spiritual radiance does he have?
If I do this, then only will that radiance come.
So that's called a goal.
So, if there is a goal related to devotion to God, or a goal to please God.
The less it is, the more his spiritual radiance and willpower decrease.
One should not be content in performing devotion.
It is called Anudarsh in Anudarshan.
In Sadhan Saptak, it is called Anudarsh.
Anudarsh means contentment, yes, Anudarsh.
Lack of contentment.
If a Brahmin believes that God has given him a lot of worldly things, wealth, and enjoyment, then he should accept it.
Furthermore, a householder should not be content with wealth.
The Vaishya will come in this.
That a Vaishya should not be content with wealth.
But he should not die of hunger.
Now I'll stop, I've done enough, not like that.
One should continue doing it as long as one lives, without dying of hunger.
Without spoiling one's own spiritual welfare.
If a Brahmin is content with things he receives effortlessly, then his spiritual radiance increases.
If he becomes discontent, his spiritual radiance extinguishes like fire with water.
Originally, contentment and other such qualities, where the word 'adi' is used in the phrase, also include qualities like penance and compassion.
Brahmins need penance, sadhus need penance.
It was said that one should have compassion.
All these qualities need to be developed.
God has said
It's not that a Brahmin has these qualities; rather, if one is a Brahmin, they should acquire these qualities if they don't have them.
It's not that a Brahmin is called a Brahmin only if he has these qualities; Maharaj doesn't mean that.
Maharaj said, "Bhavyam samadam shanti."
The word is Bhavyam.
What is the word Bhavyam?
It is a potential mood.
It is a potential mood, meaning it is imperative.
That you should at least become like this.
Even if you don't have it, you should become it.
The Brahmin is in this.
What was said to the Kshatriya?
The Kshatriya should possess qualities like valor and courage.
And a Vaishya should engage in agriculture, trade, and usury.
So, he should not just sit back, content like a sadhu or a Brahmin.
Then what will the children eat behind him?
So, he needs to put in some effort for that.
He should not be content with effort.
Kshatriyas should not be content with their kingdom.
Brahmins should be content with everything.
One should not be content with qualities, nor with devotion.
A Brahmin's human body is not for trivial pleasures.
He should consider satisfaction in life as pleasure and wealth.
And everyone should believe in it, even Kshatriyas.
And even Vaishyas.
God has said that a Brahmin's human body is not for trivial pleasures, but for enduring hardships, performing penance throughout life, and ultimately attaining moksha, which is the form of eternal bliss.
It is also said in the Bhagavad Gita that tranquility, self-control, austerity, external and internal purity, forgiveness, control over mind, speech, and body, simplicity, faith in scriptures, general and specific knowledge related to scriptures—all these are the natural duties of a Brahmin.
For a Brahmin, it is said in the Moksha Dharma that one who is not elated by honor, not angered by insult, and grants fearlessness to all living beings, is known by the gods as a Brahmin.
That is a true Brahmin.
Just wearing the sacred thread doesn't make one a Brahmin.
One whose life is for observing dharma, whose dharma is to please God, and who works day and night for virtuous deeds, is considered a Brahmin by the gods.
Brahmins and sadhus are the protectors of dharma and propagators of dharma, so the qualities attributed to Brahmins also apply to sadhus.
They should be acquired.
If they don't have it on the first day, it's fine. It's not like Brahmins must have all of them on the first day.
Brahmins should strive in this area.
And sadhus should also strive in this area.
Sanat Sujata has mentioned twelve virtues to be cultivated and twelve vices to be abandoned.
Dharma like Sandhyopasana, truth in the form of truthful speech without deceit,
self-control in the form of keeping the sense organs and organs of action under control,
austerity like Krichchhra Chandrayana, not having envy in the form of not tolerating others' virtues, non-envy,
shame in improper actions, modesty,
forbearance, which is not getting angry even when there is cause for anger,
non-envy, which is not finding fault in others' virtues,
performing the five great sacrifices according to one's capacity, that is Yajna,
giving wealth to a worthy recipient, that is charity,
fortitude, which is not abandoning one's vows even in times of distress,
studying the Vedas with their meaning, that is Shrut,
These twelve virtues for a Brahmin are called great vows.
A Brahmin endowed with twelve virtues, but averse to the lotus feet of the Lord, is inferior to a devotee of low birth.
Prahladji said that if there is a Brahmin endowed with twelve virtues,
and if he is not a devotee of God,
then a highly devoted devotee of God is superior to him. Where are the twelve virtues? Here they are.
Shame in improper actions.
Shame in improper actions.
Shame in improper actions means modesty.
Shame in improper actions means
What is it called?
Not doing reprehensible acts.
Reprehensible act.
There should be no reprehensible act, shame.
Shame means shame.
But one should feel ashamed of weak actions.
We should feel ashamed of reprehensible actions.
We feel that, oh, this is a disciple of Shastriji Maharaj, and he did this.
So, we should feel ashamed of it beforehand.
If one feels ashamed after it's done, that's wrong.
But one should feel ashamed beforehand that such a deed should not be done by us; keep that in mind.
We are from Gurukul, so such a thing should not happen through us.
If one takes care of it beforehand, that is called shame.
Anger in the form of agitation that causes mental distress when things don't go as planned,
abandoning the desire for women.
Those are the twelve virtues, and these are the twelve vices to be abandoned; abandon anger.
When?
When what was intended does not happen.
If what was intended doesn't happen and then there's confusion, that's still called anger.
If one loses it, it's still called anger.
If one runs away, it's still called anger. All of that is called anger.
It's not from that, it's from everything. When things don't go as planned, everyone gets out of it.
So, we don't know how many will come out, but if things don't go as planned.
Then all this comes.
So the root of all that is that what you desire does not happen.
So Brahmins and sadhus should not try too hard to do what they want.
Gets angry, sleeps,
Gets angry and then fasts.
Not Ekadashi, Ekadashi is considered a very good virtue.
But if one gets angry and fasts and even dies, it's still good.
Runs away, cries, fights, presses someone's nose, all this is called anger.
Because it is a result of anger.
Alone, anger just keeps on barking.
But if it barks in it, if a dog barks, it's not very scary, but if it comes quietly and bites, then it's a problem.
And when it wants to bite, it doesn't bark, that's a dog's habit.
So it's better to bark than that.
We know that it barks, so we know 50% that it's not going to bite, it only bites if it's careless.
So all this, getting angry, running away, pressing the nose, is called preparation for biting.
And that barking, to get angry in return, that is it.
So all this comes from anger, so one should not keep anger.
Anger in the form of agitation that causes distress in the mind when things don't go as planned,
Lust in the form of desire for a woman,
Cowardice in spending money, greed,
Lack of discrimination in right and wrong actions, delusion,
Dissatisfaction despite much gain, viditsa,
Cruelty in the form of unkindness.
How, how?
Viditsa.
Viditsa.
Viditsa.
Dissatisfaction despite much gain, viditsa,
Cruelty in the form of unkindness,
Envy in the form of finding fault in others,
Pride in the form of considering oneself worthy of worship,
Grief in the form of mental agitation due to the destruction of a beloved object,
Desire in the form of respect for enjoyable objects,
Envy in the form of not tolerating the progress of others,
Disgust in the form of slandering others,
These are the twelve faults of humans, which a good person should abandon.
Brahmins should abandon them, meaning both sadhus and Brahmins should follow these dharmas.
Brahmins should be endowed with virtues like tranquility, self-control, forgiveness, and contentment.
And those born from the arms (Kshatriyas) should possess virtues like valor and patience.
He should become like this.
So if one does not have these qualities, one should acquire them.
Then it is said that he has completed the qualification of a Brahmin.
God has given birth, but then to complete the qualification, one should do it for the whole life.
We were given saffron robes in initiation.
But to acquire all these qualities, one should try, one should strive throughout life.
We became sadhus.
Guru Maharaj often says that it takes a whole lifetime to bring 'ta', and even then no one gets it.
One can become a sadhu instantly, but sadhuta (saintliness)
It takes a long time to bring that 'ta'.
So someone's whole life passes, if it's to come in the next birth, we don't know anything.
It's not coming in this birth.
Kshatriyas, born from the arms of the Viraj Purush, should be endowed with virtues like valor and patience.
Valor means enthusiasm in war.
Patience means tolerance.
With the word 'adi' (etc.), virtues like generosity can also be taken.
It is said in the eleventh canto of the Bhagavata that brilliance, strength, patience, valor.
What is brilliance?
What is it called?
The power to overcome.
The power to overcome.
What was in Raghuvaṃśa?
Valor.
Something came.
So complete that seven.
Something came.
Cannot tolerate insult.
And cannot tolerate defeat.
Insult and defeat are two different things.
What are the differences?
Radiance, strength, patience, bravery, forgiveness, generosity, industriousness, stability, devotion to Brahmins, and opulence - these are the qualities of a Kshatriya.
Even if they have such radiance, they should also be devotees of Brahmins.
They should be devotees of God, sadhus of God.
Then he is called a Kshatriya. He must acquire such qualities.
Victory to Sahajanand Swami Maharaj.