Ga ga ma ma ga he re ka sa ga re ga ga ma ma ga he re ka sa ga re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shlok number 102 continue
Mantavyani pramanani tanyevetar vakyatah Dharmena sahita Krishna bhakti karyeti tadrah
These holy scriptures expound on devotion to God along with one's own dharma; such is the principle stated here.
Devotion to Shri Krishna should be performed along with one's respective dharma.
In this phrase, it is stated that one should perform Krishna bhakti by following the dharma prescribed in the holy scriptures according to one's qualification, but one should not perform bhakti by abandoning dharma.
Along with dharma means according to one's varna and ashram, whatever authority comes.
After observing that, one should perform devotion.
Because in Shrimad Bhagavatam, in many narrative contexts, the companionship of devotion and dharma is mentioned.
For example, a mumukshu (seeker of liberation) should, in all ways, remain in my refuge and carefully observe the svadharmas (one's own duties) that I have prescribed, and with a desireless attitude, follow the good conduct appropriate to their varna (social class), ashram (stage of life), and kula (family).
O King, the person who, without any kind of desire, daily worships me faithfully through the dharma of their varna and ashram, their mind gradually becomes pure.
O princes, you should observe your svadharma with a pure heart.
Connect your mind with God and chant this stotra (hymn) spoken by me; God will bring about your well-being.
The person who, in this manner, remains engaged in my service and devotion through their varna-ashram dharma with exclusive devotion, I have also shown you how such a devotee, who observes their dharma, attains me, the form of Parabrahma.
King Ambarish, in this manner, began to please God through the path of devotion accompanied by austerity, and through his svadharma of protecting his subjects.
And gradually, he abandoned all attachments.
People of all varnas, by observing their svadharma, worship their Guru Shri Hari.
At the time when the Prachetas were worshipping Lord Yagneshwar by observing their svadharma, the eminent devotee Naradji had sung the praises of Dhruva.
Oh, those of my subjects on this earth who continuously worship Shri Hari, the Lord of the yagna enjoyers and the Guru of all, with unwavering devotion through their svadharma, they are bestowing great grace upon me.
O King, a devotee of God, even while living in the household life, attains the state of Shri Krishna by performing the actions prescribed in the Vedas and by performing their own duties.
It is also stated in the Pancharatra that one who performs unparalleled devotion, adorned with the ornaments of svadharma, knowledge, and detachment, like a devoted wife, is called an ekantik bhakta (exclusive devotee) of God.
Just as a beautiful woman does not look graceful without clothes and ornaments, similarly, the devotion of devotees without dharma, knowledge, and detachment does not look graceful.
Sometimes, when adverse circumstances arise and devotion lacks the elements of dharma, knowledge, and detachment, devotion disappears like lightning.
Just as rain pours down heavily, yet the mountain stands firm
remains.
Similarly, if one has the virtues of devotion, dharma, and knowledge, then even if a great calamity or many obstacles come, devotion can remain in an unwavering state.
Thus, to worship God with dharma is the secret of all the holy scriptures.
All these scriptures' references were shown.
All those references from the embodied history were shown.
Prachetas and King Ambarish, and all of them, used to perform devotion with dharma, so one should perform devotion with dharma in that manner.
One should worship God while adhering to the dharma of one's varna and ashram.
That is the secret of all these scriptures, that is what I believe.
In this way, to worship God with dharma is the secret of all holy scriptures, it is the principle, you should understand it that way.
What are some examples of devotion without dharma?
There was Shabari, wasn't there, Shabari.
She had a lot of love for God.
But that is a matter of a previous birth.
So she had so much love for God that she became so madly in love that she couldn't even follow her menstrual dharma.
And she was devoted to God.
She incurred a sin for that, so she was born as a Bhil woman.
So, if one does not follow their dharma and worships God, that is called devotion without dharma.
This is just one example.
Similarly, if anyone abandons their essential rules and duties that must be followed,
and just remains in devotion, that is called devotion without dharma.
So, if one performs their essential duties and then worships God, God becomes more and more pleased.
The essential duties mentioned in the scriptures, those duties are shown by the scriptures in accordance with varna and ashram, all of them.
Verse number 103.
Dharma is known as good conduct, established by Shruti and Smriti.
Great love for Madhava, accompanied by knowledge of His greatness, is devotion.
And the good conduct that Shruti and Smriti have expounded, that should be known as dharma.
And the great affection for Lord Shri Krishna, accompanied by knowledge of His greatness, that should be known as bhakti.
In half a verse, the characteristic of dharma is stated.
Shruti means the Vedas, and Smriti means the Dharma Samhita composed by sages like Yajnavalkya.
The good conduct prescribed for both to be necessarily followed according to their authority, that good conduct is dharma.
Manu said
If there is a good king, what is his conduct?
Good conduct means according to one's authority.
If there are good subjects, how good is their conduct?
If there is a good satsangi, what is their conduct like?
If there is a good sadhu, what is their conduct like?
That is stated in the Vedas, Upanishads, and Smritis.
And it is stated in the holy scriptures.
That good conduct is called dharma.
Everyone has conduct, both weak and good, and among them, good conduct is what one has.
The good conduct prescribed for both to be necessarily followed according to their authority, that is dharma.
Manu said 'according to authority' because everyone's is a little different.
The commendable conduct of a sadhu and the commendable conduct of a householder differ slightly.
In conduct.
Nothing in devotion.
By observing his conduct, others desire to do something good.
If it is like that, or if the Vedas have inspired to do so, then call it dharma.
The thought of this sutra has been done by Madhvacharya in Nyayamala Vistara.
That which is understood as duty and through inspirational command is dharma.
If in this characteristic, the meaning of duty is kept only this much, then that characteristic goes into other diminishing substances.
Meaning means substance.
Duty, meaning, characteristics of injunctions, meanings, dharma.
If only meanings are made dharma, then all these become substances.
It is written that even if only inspiration is given, some objection arises.
If it is merely in the form of inspiration.
Then also an objection arises.
What, read further.
If in this characteristic, the meaning of duty is kept only this much, then that characteristic goes into other diminishing substances and becomes over-pervasive.
To remove that, the word 'inspirational' has been used.
If the meaning that is understood through inspiration is dharma, in defining such a characteristic.
If it is only done that what is understood through inspiration is known as dharma, then also an objection arises.
Then, through undesirable results, the characteristic goes into harmful acts like the Shyena Yaga and other abhichara karmas.
The inspiration for Shyena Yaga is mentioned in the Atharvaveda.
That one should perform the Shyena sacrifice, so there is inspiration in it, but it is harmful, so do not do it.
It is not meaningful.
It is not beneficial for everyone; meaning, it should be beneficial.
And if it is beneficial and there is no inspiration in it, then do not do it.
Earn wealth.
No one has given that inspiration. Is it beneficial? People become happy.
So, it is not a scriptural inspiration; no one considers it good conduct.
It is not considered dharma.
They become happy in the world.
It is beneficial, everyone likes it, and they become happy in it, so do it.
It is called human endeavor.
But it cannot be called good conduct.
The scriptures take note of it and give it as an example.
Today's modern people might make Bill Gates or Warren Buffett their role models, and there's nothing wrong with that.
In earning money.
But it should not be taken as good conduct. Although there is much good conduct in what he did, he has done a lot of charity and dharma. And Buffett's life is also worth taking inspiration from, but those are worldly inspirations; there is no spirituality there.
For those who wish to go to God's abode, who wish to be free from birth and death, they must take it, but there is nothing that makes one free from birth and death.
Even these big people are often worth taking inspiration from.
There's Tata, Birla, Buffett, or Bill Gates.
He has given a significant portion of his wealth for public welfare.
Birla, he only contributes to temples and religious activities.
The Tata group, what do you call it, their employees, they do so much for them, which no other companies do. So that is their inspiration, it is good, it is commendable conduct.
But if there is inspiration from the Vedas or inspiration from the scriptures, then that is better.
Then it is considered as dharma.
This is called gentleness, it is good.
If the meaning that is understood through inspiration is dharma, in defining such a characteristic.
The meaning of inspiration is scriptural inspiration.
Not just human inspiration.
The characteristics of injunctions, meanings, dharma.
So, 'nodana' means inspiration mentioned in the scriptures.
If there is scriptural inspiration, then it is.
It is written in the scriptures and gives such inspiration.
Meaning is not an object, meaning is something that is attainable or meaningful.
Inspiring.
Therefore, in other Smritis, it is said that the Arya Purushas who know the Vedas, whatever duty or action they praise, that is Dharma.
In the Shikshapatri, I have written this shloka in the Satsangi Jivan.
What shloka is written? Read it.
The Dharma prescribed by the Vedas.
That which is contrary to Dharma.
Not that.
Whose praises are sung.
Shruti, Smriti.
Yamaaryaha, Yamaaryaha.
Yamaaryaha, whatever is being done, the knowers of the Vedas praise it.
Whatever is being done, the Aryas praise, praise.
And whatever is being done, the Aryas condemn.
.
Arya means noble persons.
All those trustworthy persons who praise an action.
Then know that to be Dharma.
Maharaj has written this in the Satsangi Jivan.
Maharaj holds an assembly on the 14th day and brings this shloka there.
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That is Dharma, and what is forbidden is Adharma.
It is also said in Manusmriti that a person who follows the Dharma prescribed by Shruti and Smriti attains fame in this world and attains the highest happiness after death.
If such a visarga is not made in Sadacharah.
And if the word 'Sadachara' is connected with 'Shruti' and 'Smriti', then it is also appropriate that a sentence like 'Sadachara, Shishtachara, Shruti and Smriti, they have propounded' is formed.
Sadachara is established by Shruti and Smriti.
And Sadacharah, so what difference did it make?
Tell me, students, even if I have heard it, I may not pay attention, so that's why.
Even if you read it again, it may or may not come to your attention.
If such a visarga is not made in Sadacharah, and the word 'Sadachara' is joined with 'Shruti' and 'Smriti', then it is also appropriate that a sentence like 'Sadachara, Shishtachara, Shruti and Smriti, they have propounded' is formed.
Sadachara is established by Shruti and Smriti.
And Sadacharah, so what difference did it make?
Tell me, students, even if I have heard it, I may not pay attention, so that's why.
Even if you read it again, it may or may not come to your attention.
If such a visarga is not made in Sadacharah, and the word 'Sadachara' is joined with 'Shruti' and 'Smriti', then it is also appropriate that a sentence like 'Sadachara, Shishtachara, Shruti and Smriti, they have propounded' is formed.
Because Shruti, Smriti, and Sadachara, all three are considered as authoritative proofs.
It is said in Moksha Dharma.
All three should be aligned.
Alignment, right?
Alignment.
Alignment, alignment.
That should happen.
If all three are not in line, and one wheel goes like this, it might sometimes fall into a pit.
So all three should be aligned.
Whose, whose?
Shruti, Smriti, and Sadachara.
Satpurush.
It is called Shishtachara.
Shishtachara means two things: Shishta and Achara.
Achara means conduct.
And the conduct of noble persons is called Sadacharan.
Furthermore, it should be expounded by Shruti and Smriti.
Then know that to be Dharma.
That is called Dharma.
Gopinath Purani Swami had observed all the vows of Satsangi Jivan.
Then know that to be the Dharma of sadhus, know the Dharma of sadhus.
It belongs to sadhus, doesn't it?
It was said for sadhus.
What to do?
It is expounded in the Satsangi Jivan.
And he himself has put it into practice.
Then that is called Sadachara.
All three are aligned.
Alignment happened.
It is said in the scriptures.
It has been put into practice.
It is good conduct.
It is good conduct.
Then know that to be Dharma.
Similarly, there was Nayan Das Swami, who was serving Poma Bhagat in Vadtal, so he.
Don't give prasad, all the prasad items, I don't want them. You just be pleased with me.
So that is called praśasta ācaraṇa (commendable conduct). If someone does not give up such things, some people cannot keep them.
So doing that is called dharma for sadhus.
If Shastriji Maharaj has done such a work, then it is called dharma.
If Balmukund Swami, Gunatitanand Swami, and all of them have done such a thing, then it is called dharma for all of them.
They were shishta purushas (revered persons).
Their conduct and the support of the shastras.
It should not be arbitrary. Even if shishta purushas do it, if they do it out of their own imagination, then it should not be so.
And if there is shishta achara (disciplined conduct) but it does not have the support of the shastras, then it becomes arbitrary.
And if it is said in the shastras and there is no shishta achara, then what is the problem?
There is no problem in that.
Then what is the point of connecting this?
Why connect the conduct of a shishta purusha?
Respect comes.
Huh?
Respect comes.
So that is respect or disrespect, that is, shishta purushas came in between.
That which is expounded by the shastras and put into practice by shishta purushas, that should be known as dharma.
That's what was said.
Shishta purushas have not put it into practice.
And if the shastras have said it, if they have prescribed it, saying, "Do this, do this, do this."
So if it's just that, what's the problem? What was the need to put that other thing?
If it is beneficial, then shishta purushas would have put it into practice, so it is not harmful in any way.
It is not harmful.
If the shastras have said it, how can it be harmful? Harmful is like fire, that's all it is.
But in the shastras, it is said in bulk.
Knowing the time, place, and circumstances, what should be done now, that decision is made by the Satpurush.
The shastras would not have done that, that now you, the shastras would have said.
That you have to observe this vow.
Then if one does it haphazardly, it's not like that.
The Satpurushas have practically said and done everything: when to do it, what to do, how to do it.
Therefore, without the approval of the Satpurush, even that alone is not called dharma.
It's woven together, look.
Shruti Smrityupapadita Dharmo Jneyah Sadacharah (Dharma is known as good conduct, supported by Shruti and Smriti).
Truly, conduct is the characteristic of dharma.
Within dharma, there should be some analysis of conduct; there should be some conduct.
And that should be good conduct, always good conduct.
Sadacharan means 'satam acharah iti sadacharah' (the conduct of the good is good conduct).
It is the conduct of the Satpurushas.
According to the dharma of their respective varnas.
If one is a householder, then there is the conduct of King Janak.
He remained detached while living in the kingdom.
We have Shivalalbhai from Botad.
There is Dada Khachar, Parvatbhai.
His conduct became dharma for the householder.
Whether Gopalānand Swami did it, or Muktānand Swami did it, Nishkulānand Swami, Gunatitanand Swami, Balmukund Swami, Narayan Das Swami, Shastriji Maharaj.
Whatever commendable conduct they have, and if it is mentioned in the shastras, then all of that is called dharma for us.
Dharma is known as good conduct, supported by Shruti and Smriti.
If Shruti and Smriti do not support it, and we praise it a lot in the world, and our drums are beating.
Then that dharma is not considered dharma.
It's not like that, Maharaj. Just because the drums are playing, it doesn't mean it's dharma.
It needs some support from Smriti.
It needs the support of the Shastras.
Then it is called that.
So, the great saints who lived in the householder's ashram and whatever conduct they followed, mostly it would have been done by separating from Smriti and Smriti.
It would have been said in abundance in Shruti and Smriti.
That all this is good.
But now, according to the time and place, which thing is perfectly good, the great saints would have selected it.
Then it should have the seal of their selection.
Otherwise, it's just called making a list.
It's not a selection. If a list has been made, and from that, a selection has been made, whether it's householder saints, saints who remained in the householder's ashram, or all the saints who remained in the renunciate's ashram, whatever conduct they all followed after making a selection.
Then that is called dharma.
That is the definition of dharma.
If such a visarga is not made for 'sadacharah' and the word 'sadacharah' is connected with Shruti and Smriti.
If a person doesn't look at tradition and just says they want to do good, then they have a desire for fame in it.
If there is tradition and scripture, then there is a desire for happiness.
That it was done according to the scriptures, according to tradition.
Then our ancestors are pleased.
And God is pleased.
Our ancestors are considered God.
For a householder, ancestors may not be that important, but God is pleased, and the great saints are pleased.
His grandfather might sometimes be wrong.
This happens.
So he doesn't get pleased.
But God and God's devotees are pleased.
So there should be a tradition.
There should be a single line for all of them.
There should be scriptures, tradition, and conduct. That is why it is called dharma; otherwise, it is not called dharma.
Not even a line of the ruler's conduct was transgressed by the subjects.
How were King Dilip's subjects? Not even a line was transgressed.
They wouldn't even deviate a thread from the path laid by their ancestors.
If the ancestors are good.
His ancestors were very good, and we are also very good.
So, the path that those ancestors had laid, not even a line of it was transgressed.
There is no difference in a single thread; his path follows the path exactly.
Not even a single thread would be deviated.
That's why it was called Ramraj.
What else is Ramraj? Everyone, according to their own will, finds something somewhere, comes back, and then directly says that they will issue their own bulletin, and then it becomes Ramraj.
Not even a line of the ruler's conduct was transgressed.
So that was called Ramraj.
If such a visarga is not made for 'sadacharah' and the word 'sadacharah' is connected with Shruti and Smriti.
Then good conduct, etiquette, Shruti, and the conduct of noble persons.
If there is no visarga, then it becomes the conduct of noble persons.
And if there is a visarga, then it becomes good conduct.
There isn't much difference in meaning; both have the same meaning.
But this is so that those who are studying don't get confused in their minds if this comes up.
It is written in the scriptures.
The yagna that Duryodhana was performing.
So that is also written in the scriptures, and it was his etiquette.
So, in Duryodhana's conduct, brother, tell me, what was the unrighteousness?
Duryodhana was behaving better than Yudhishthira.
He
He was doing it for fame.
He
His focus was different.
His focus
What was it?
Duryodhana
He was worse than that.
He wanted to appear better than Yudhishthira.
He was doing it to make people forget Yudhishthira.
He was not doing it out of inspiration from the shastras.
The people should forget Yudhishthira and remember me in the yagna.
That's why it is said, 'nirmatsaranam satam'.
Do envious people perform noble deeds, or do non-envious people perform noble deeds?
Who does it?
Envious people.
Envious people.
Envious people cannot sit in one place because they are surrounded by envy, so they cannot stand still.
So, whose conduct is superior?
Why shouldn't that be called dharma?
That's why it is said that shastra is the best, it is not just said that only the best conduct is shastra.
The characteristics of inspiration from Shruti and Smriti are dharma.
Inspiration should come.
Who inspires you and by whom are you oriented?
Many people are honor-oriented, some are envy-oriented,
Some are oriented towards something else.
They are not God-oriented.
God has said this, so we want to do this.
Or we want to do this to please God.
If that is present, then the characteristic of dharma is there.
If that is not present, even if the conduct is high, the characteristic of dharma will not come.
Duryodhana was doing it, you found it very well.
But don't take too much inspiration from Duryodhana.
That's why Maharaj has forbidden it,
that one should not take too much inspiration from that.
That Duryodhana was a genius and a person.
Don't dwell on such things too much.
Don't dwell too much on the weaknesses of weak people.
Sometimes, if things go wrong, and we become unhappy, we might feel like doing what Duryodhana did.
So, if we haven't dwelled on Duryodhana much, then we won't have such a desire, nothing at all.
Just sit in a corner and shed tears.
But if one has dwelled on Duryodhana too much in their mind, then they might think, 'Duryodhana did it, so why are we any less?'
If true sadhus of the past have practiced something, and if true sadhus of the present
If they have removed that practice with the good intention that more jivas should connect with God, then is it appropriate to adopt that practice again or not?
I didn't understand anything.
The sadhus of the past would have put dharma into practice.
Yes.
If there are present sadhus now,
Yes.
they might have removed it.
If it's removed, we should take it back.
What else to do?
So, if the sadhus of the past have put something into practice, and the present sadhus have removed it, then we should take it back. There is no other solution.
What are you trying to say?
Should we take it or not?
Or should nothing else be said?
Huh?
Then it should be taken.
If the sadhus of the past have practiced something, and it is approved by the shastras, and the present sadhus don't have time or have removed it for whatever reason.
We don't have time for Katha now, do we?
We have to do the afternoon Katha at five.
But if some sadhu is doing it, we should take it.
If there is time.
If there is no time, then nothing.
So, if the sadhus of the past existed and the present sadhus have removed it, then the sadhus of the past
They are a bit old, so in this context, old goods are considered good.
And in the world, in this computer world, new goods are good.
Which is the latest version, they are always running after it.
In this, not the last version, but which is the first version?
Muktanand Swami, Gopalanand Swami, and Gunatitanand Swami, all of that was the first version.
Parvatbhai and Dadakhatar, that first version is considered the best here. The last version is considered the best in computers.
So, everyone should keep the old version.
If the old version is not even usable, and all those people are like
I had left, so then I put it in that, what else?
An old version doesn't work like that when we
Then you put it in the showcase.
It works.
Which version do you have completely?
Tell me, what do you want to say?
Even if it's not supposed to work, if someone does it, then what is that excess called?
Old version.
An old version might not be usable.
For example, an old version is that a householder wears a chovni.
His grandfathers all wore chovni, and that's called an old version, it's not usable.
It's not usable now, if you want to bathe daily, you can't just take off the chovni and all.
So, if you wear a chovni, it's good if you don't wear it.
But then there's no problem with the other one.
The scriptures haven't said that you must wear a chovni and not wear a lango. It has been insisted that if a dhoti is worn, it should be worn. But no one has raised much objection to chovni and lango.
It is insisted that if a dhoti is worn, it should be worn.
But no one has raised much objection to chovni and lango.
So, if you wear a lango, there's no problem.
If you wear a dhoti, it's even better.
So, if you make a new version of an old version, the core point should not be erased.
The core point of the old version should not be erased.
Shriji Maharaj was there, and the Nand saints were there, then the great saints came, and they continuously drew a line.
It's aligned like that.
That many jivas attain salvation.
Good conduct happens.
Everyone has paid attention to that.
So that's the core point.
The core point should not become completely something else.
And if it's considered good in society, then it should be done.
That is called dharma.
It should not be forbidden.
There should be inspiration given in the scriptures.
Its meaning should not be twisted.
Then the old version is considered good.
The new version is also considered good.
If the core point is maintained, then the new version is considered good.
Swami, excess is only called that when one wants to show oneself better than others and does it.
The meaning of 'atirek' (excess) is that 'atirek' is a relative word of 'ati' (very).
I do more than that.
I do more than that.
So, many times, even if it's good, he refuses.
Even if it's good and innocent from the perspective of the scriptures, don't go into that part.
Do good.
But don't do it better than that.
So, when he performs that action, that other person is seen.
He sees, but God is not seen.
That one is seen, surpass that one, surpass that one, surpass that one, surpass that one.
That's all that's seen, so even if that conduct is good, it won't remain good.
The good becomes hollow from within.
And if he does it only to please God, then it becomes strong.
Duryodhana was doing it according to the scriptures, after all.
He wasn't just saying 'swaha, swaha' like us.
That he was doing it according to the scriptures.
Even then, it wasn't considered good.
Because the core point within him had changed.
Suppress Yudhishthira.
Suppress Yudhishthira by any means.
That was it, so all of them failed him.
That's why God said, 'Nirmatsaranam sata'.
The conduct of a nirmatsar purush (one without envy)
That and that is supreme.
If there are envious people and their best conduct
That is not considered dharma.
If you want to take inspiration and do good, there's no problem.
But that envy shouldn't come into us again.
As long as there are flies, it's fine.
Flies don't bite much.
You have to shoo them away.
That's it. And those people, they just wander around, bumping into others and leaving.
So, keeping the purpose the same, and without changing the purpose of dharma, they change the tradition.
So, according to the times,
That means they released a new version according to the time and place.
If the purpose is preserved, then God looks at the purpose, doesn't he?
God's mission is in the form of a purpose; it's not just a physical form.
God's mission is that so many jivas, many jivas, should reach Akshardham.
That's God's vision and mission, isn't it?
So, if that is preserved and done according to the time and place, then there is no objection to it.
The old religions, the ancient religions, in them, one is capable
If one applies new religions directly without knowing whether they are capable of following the old religions, then that is called vyas.
What did you say?
Old version
The old version that was mentioned, whether one is capable of following that old version or not,
If one directly applies the new version without knowing that, then it is
The old religions of the old tradition are
Old version, new version
Without checking whether one has the capacity to follow the old version,
If one starts applying new versions and releasing new versions, then that is not considered appropriate.
That is not considered appropriate.
If the old purpose is preserved, then it is considered appropriate.
If the old purpose is not preserved, then it is not considered appropriate.
If such a visarga is not made for sadachar and the word sadachar is joined with shruti and smriti,
then the sentence "Sadachar, Shruti, and Smriti, he propounded" is formed, and that is also appropriate because
If there is a visarga, it is appropriate; it is appropriate as etiquette.
There is no other problem.
Because Shruti, Smriti, and Sadachar, all three are considered as प्रमाण (proof/authority).
It is said in Moksha Dharma that
Shruti, unblemished etiquette, unblemished alaukik etiquette, is equivalent to Shruti.
That is said in the scriptures.
It should not be condemned and it should not be worldly.
It should be alaukik.
Even in etiquette, when practiced by a cultured person, some of it is worldly and some of it is alaukik.
There are both types.
All the things for living life are worldly.
That is why the sages said, "Whatever good deeds are ours, only those should be accepted."
Whatever good conduct is ours, only that should you accept.
If our common conduct is that others eat, and we eat, drink, sleep, sit,
walk,
then don't make too many copies of his current actions.
If someone has a defect in their leg,
If our ancestors had a defect in their leg, they would walk with a limp.
So then, don't make too many copies of that.
That is worldly conduct.
What alaukik conduct did he perform?
To copy that.
That is not called a copy.
It is called a tradition.
And to do that.
It is said in Moksha Dharma that
Swamiji
In the definition of dharma that was made, in the definition of dharma that was made,
the sadachar propounded by Shruti and Smriti
So, in this, the definition has become over-pervasive in intention.
What where?
In intention
Is the intention covered anywhere in this definition?
It is said that the intention is not covered in the definition.
Anyone can do this with a weak intention. If someone performs the same characteristic of sadachar as propounded by Shruti and Smriti with a weak intention,
then it also fits in, and dharma is considered fundamental, it is said.
Intention
Acts according to Shruti and Smriti
And acts according to the conduct of a Satpurush
And if his intention is weak
then it won't last long.
It won't last long.
If the intention is weak and it is not fulfilled,
then it won't last long.
It will only last long if his intention is right.
This is that
You were asking those questions earlier, right?
The question came up that one person performs mental worship of God with extreme love, becoming overwhelmed with love, with a choked voice, and with a thrilled body.
And another person does not do it with a thrilled body and a choked voice.
So how would the other person know?
Both of them would be sitting with their eyes closed.
And if the other one sees him, he might also sway sometimes.
They speak with thrill.
If both are similar, how would one know that this person is doing it with a choked voice, this one is doing it for real, and this one is not doing it with a choked voice but just doing it dryly?
What did Maharaj say about that?
Hey,
him
He stays first.
If there is external faith in the action,
in service and worship, based on that, one knows how God is to him.
What did you say?
You'll know when you're with him.
Huh? You'll know when you're with him.
When he stays with him.
What did you say?
When he stays with him, he stays together.
That
together
when he stays.
You'll know when you're with him.
But even if he's with him, how would he know what he's doing with his eyes closed?
What, brother?
Then
In the same way, it becomes choked here, and it is in the subjects.
Keep doing it for a long time.
Keep doing it continuously.
In that, his faith does not decrease at all; on the contrary, it keeps increasing.
Then it means that he has an interest in the owner.
And if it doesn't last long, then he doesn't have an inner interest.
Someone might have pushed him, or he might be doing it for show, or doing something else.
I can't stand for a long time at once.
So, if the intention is weak, he cannot practice good conduct for a long time.
He jumps according to the market, he jumps.
Whatever market it is, everything is seasonal for him.
So he starts the seasonal thing, but he can't do it for a long time.
So, the intention means that it lasts for a long time.
And if the intention is weak, it won't last long.
It is said in Moksha Dharma that Shruti, Smriti, and good conduct are the three types of characteristics of Dharma.
It is also said in the Matsya Purana that the good conduct of saintly persons is also authoritative, just like the Vedas.
It should be unblamable and transcendental.
It is not written much about saintly persons here, but the scripture's intention is this.
That unblamable, transcendental good manners are considered equal to Shruti.
Avigit means it should not be condemned in society and in scriptures.
In society means it should not be condemned by good people.
That is called Avigit.
And it should be transcendental.
It should be beneficial for him in the afterlife.
Only benefiting this world
Then it's a good thing, the benefit of this world
is not something to be condemned.
But it does not fall into the category of Dharma.
Here, we are sitting to discuss Dharma, so.
Then it is not considered in the category of Dharma.
So, unblamable, transcendental good manners, and also, saintly persons have put it into practice.
For example, performing mangalacharan.
When starting any work, remembering God is called mangalacharan.
So, it might not be written anywhere in the scriptures that one should perform mangalam kuriyat, or that one should proceed only after performing mangalacharan.
Even then, saintly persons have practiced it.
And it is not condemned.
It's not like it's wasting time.
People nowadays might call it condemned, but this
What is the meaning of Avigit?
Good people.
Good people should not be condemning it.
And which the good scriptures do not condemn.
And it is transcendental to remember God.
That is not just a worldly thing.
Its fruit is indeed transcendental.
Such good manners should be practiced even if not mentioned in the Shruti.
The meaning of not being mentioned in Shruti is that many Shrutis might have been lost.
We might not have access to them.
Even then, these very men, those very apta purushas,
It is said in practice that it is directly related to God, so it must have been done by some Shruti.
Therefore, it is considered equivalent to Shruti.
It is said in Moksha Dharma that Shruti, Smriti, and good conduct are the three types of religious characteristics.
It is also said in Matsya Purana that the good conduct of holy men is also a प्रमाण (proof) like the Vedas.
The description of good conduct in the form of etiquette has already been given in verse number eight.
In Mitakshara, Dharma is said to be of six types.
Varna Dharma, Ashrama Dharma, Varnashrama Dharma, Guna Dharma, Nimitta Dharma, and Sadharana Dharma.
Among them, all these are its sub-types.
This is called the characteristic of Dharma.
Then it is said, 'I am for Varna, I am for Ashrama'.
Among them, for a Brahmin to permanently abandon alcohol and intoxicants is Varna Dharma. To serve fuel for fire and to beg for alms is Ashrama Dharma. For a Brahmin to keep a staff of Khakhra is Varnashrama Dharma.
Both are mixed.
If it's a Brahmin, it's of Khakhra; if it's a Kshatriya, it's another; if it's a Vaishya, it's a third, and so on, separately, meaning it's said according to both Varna and Ashrama.
According to the Shastra system, a king who has been consecrated on the throne, for such a king to protect his subjects is Guna Dharma.
That can be called his Guna Dharma or Nimitta Dharma.
You are sitting here, so you have a responsibility.
If someone neglects that responsibility and chants a rosary, then that rosary will not be very fruitful.
This was very well said by those who were sitting.
Luv and Kush tied up Lord Ramachandra's horse.
Of the Yagna.
So everyone defeated everyone else, and then Lord Ramachandra arrived.
And then a war broke out between the two of them.
Then Sage Vashishtha arrived and told everyone.
So then there was a dialogue.
Kush said.
That I have some questions to ask God, so I have called him.
So Lord Ramachandra said, "Ask, I am asking you."
So he said, "Brother, we have heard that Sita was expelled, the innocent Sita. What kind of Dharma is that called?"
Which Dharma is that?
So Lord Ramachandra very nicely said in one word, "Raj Dharma."
A king has his own relatives.
They are in second place, and the subjects are considered legitimate children.
The subjects are to be nurtured like one's own son, so it is Raj Dharma.
So if someone in the kingdom is unhappy because of Sita, then I have a lot of affection for Sita.
But I cannot keep her as queen because I am on the throne until then.
If I step down from the throne, then there is no problem.
If the whole public says anything, it doesn't matter.
So that is called Nimitta Dharma.
The place where we are sitting, it is called engaged, isn't it?
So if we engage, then we should pay a little attention to that engagement.
Its responsibility should be taken care of.
Otherwise, don't engage.
That means it shouldn't be engaged.
It is called a rule when someone else takes responsibility properly.
So that is called Nimitta Dharma or Guna Dharma.
If a king is on the throne, he might be the son of a Kshatriya.
Son of a Kshatriya does not mean following the Dharma of a Kshatriya.
The Dharma of a Kshatriya must be followed.
This was in relation to the place. In the Gita, God said, "Niyatam kuru karmatvam karmajayo ya karmana."
Arjun, you have to perform your prescribed duty.
Arjun was the son of a Kshatriya.
But what was the prescribed duty?
To protect Dharma.
Right now, you have come here to the battlefield.
And the bugles have sounded.
Now, pack up and sit down.
Then that is not called prescribed duty.
Your prescribed duty is this.
Right now, you have to fight.
So, fixed
Akuru karmatvam karma jayo ya akarmana, you do your prescribed duty.
The meaning of 'niyat' is that one should do it according to one's place, time, country, era, and one's own strength.
This much is considered my responsibility.
I am sitting here and holding this thing in my hand. Lord Ramachandra says that I am sitting on the throne, so it is considered my responsibility.
Sita first, and then my people.
The Gondal Darbar used to say that after Bhagwatsinhji, my Gondal kingdom comes first.
Shastriji Maharaj used to say that Gurukul comes first, and then Shastri Dharmjivan Dasji.
That is a responsibility.
And that is a prescribed action, and it is also called a circumstantial action, meaning a quality-dharma and a circumstantial-dharma.
Those who are sitting here should do it accordingly.
If they are not sitting, then it's fine.
It is a quality-dharma for a king who has been consecrated on the throne according to the scriptures to protect his subjects.
Not doing what is commanded and doing what is forbidden, that penance done due to a fault is a circumstantial dharma.
Ahimsa, he called it a circumstantial dharma.
To do penance is a circumstantial dharma.
He called that a quality-dharma.
Non-violence, etc., is a universal dharma.
That is a common dharma.
There are so many divisions of dharma.
Victory to Sahajanand Swami Maharaj.