Shikshapatri Katha - Shlok 92 To 94 || 16 Oct, 2020 || Mahant Swami Shri Devprasaddasji Swami · Mahant Swami Katha

Jag ga ma ma ga re re ka sa ga re Jag ga ma ma ga re re ka sa ga re

Jag ga ma ma ga re re ka sa ga re

Om Avtarine Shri Swaminarayanaya Namo Namah

Shri Hari Krishnaya Namo Namah

Shri Purna Purushottamaya Namo Namah

Shlok number 92

Agnana jnana to vapi guru va laghu patakam kvapi syatar hitat prayas chittam karyam swashaktitah

And if sometimes, knowingly or unknowingly, a small or big sin is committed, then one should atone for that sin according to one's ability.

As stated above, it was said to perform sanskars etc. according to the time. If that duty is missed or if any small or big sin is committed knowingly or unknowingly, then one should atone for it and remove that sin.

Shri Hari says that 'Agnanat iti'

If by chance any sin is committed, then a small or big atonement

should be done according to the body's strength.

And if the body's organs are strong, then a small atonement should not be done.

So, both small and big are mentioned, right?

Strong people should do this much.

And weak people should do this much.

For example, it was said to take a vow, to keep a vow during Chaturmas.

So, if there is weakness, then keep it in one during the month of Shravan.

Similarly, both the strong and the weak should do it.

But with honesty, one should perform that atonement.

When I was in Junagadh, I used to go to Balkrishnanandji Brahmachari to study.

In the temple.

So he said something very nice.

That our old brahmacharis and gurus used to teach that

Brahmacharis have a dharma, they have to stay in a state of purity.

So we got a doubt that maybe they touched it.

They are in a state of purity, in a secluded place.

So we don't know for sure that they have touched it.

But still, take a bath.

And the saints used to bathe them.

And wash their clothes and so on.

If you don't know, if you know, then you have to do it.

But a doubt arose in my mind that maybe it is, maybe it is.

So all that is called astikta (faith in God).

And it is called faith in God.

Shlok number 93 and 94

Vedashcha Vyasa Sutrani Shrimad Bhagavatam

Puranam Bharate tu Shri Vishnor Nama Sahasrakam

Tatha Shri Bhagavad Gita Nitishcha Vidurodita

Shri Vasudeva Mahatmyam Skanda Vaishnava Khandagam

Dharma Shastrantargatacha Yajnavalkyarushe Smritihi

Etanyashtamameshtani Satsastranibhavantihi

And the four Vedas, and the Vyasa Sutras, and the Puranas named Shrimad Bhagavatam, and in the Mahabharata, Shri Vishnu Sahasranama, and Shri Bhagavad Gita, and the Niti (moral principles) spoken by Vidurji.

And the Vishnu Khanda of the Skanda Purana, which contains the Shri Vasudeva Mahatmya,

And the Smriti of Yajnavalkya Rishi, which is in the middle of the Dharma Shastra, these eight Sat Shastras are dear to us.

The root of the knowledge of all Dharma is the Sat Shastras.

There are many Sat Shastras, among them, those that are desired, liked, and accepted by oneself are mentioned in three shlokas.

Rigveda, Yajurveda, Samaveda, and Atharvaveda, these four are called Vedas.

Therefore, this is the first Shastra.

Here, by the word Veda, the Vedas should be understood along with their Angas.

Further on, in the fourth shloka, the command for its study is given.

The Shruti says that a Brahmin should study and understand the Vedas along with their six Angas, without any worldly selfish motive.

Without any reason, the Vedas with their six Angas should be studied. Not for livelihood. Even if there is no reason, the twice-born should study the Vedas. Brahmins should study the Vedas.

Those Angas are Shiksha, Kalpa, Vyakarana, Chhanda, Jyotisha, and Nirukta, these six.

The second Shastra is the Brahma Sutras composed by Vyasa, Vyasa Sutra, Sharirika Sutra, Badarayana Sutra, Vedanta Sutra, Athato Brahma Jijnasa, etc.

It has all these different names.

It is also called Brahma Sutra, it is called Vyasa Sutra.

All of these.

That is the second Sat Shastra.

The characteristic of a Sutra is that it has few words, yet leaves no doubt, expresses the essence of truth, conveys a broad meaning, cannot be refuted, and is flawless.

That which cannot be refuted and is flawless is a Sutra; it is said in this way.

And the Purana named Shrimad Bhagavata is the third Shastra.

Here, the adjective 'Shrimad' is given to Bhagavata so that it is understood as distinct from the Upapurana named Bhagavata.

In Shrimad Bhagavata, there is another Purana named Bhagavata.

Actually, there are many Bhagavatas like Devi Bhagavata and other Bhagavatas.

This Shrimad Bhagavata was composed by Vyasa Bhagavan, and it talks about that.

The characteristic of Shrimad Bhagavata is stated in the Bhavartha Dipika commentary and in other Puranas, such as it has 18,000 shlokas, 12 Skandhas, Hayagriva has expounded Brahmavidya, and the story of the slaying of Vritrasura is narrated in it, and it begins with the Gayatri Mantra, that is Shrimad Bhagavata.

Janmadyasya yato'nvayadit, meaning the Gayatri Mantra, the seed of Gayatri is included in it.

The characteristic of a Purana is stated by Suta: O Shaunak, the insightful scholars of the Puranas say that Puranas have ten characteristics: creation of the universe, secondary creation, sustenance, protection, Manvantara, lineage, accounts of lineages, dissolution, impulsion, karmic impressions, and ultimate refuge.

Some acharyas, Maharaj has written that shloka in Vachanamrut.

Here, creation, secondary creation, sustenance, nourishment, impulsion, Manvantara, stories of Ishana, dissolution, liberation, and refuge.

By these nine characteristics, the form of God is described. To take refuge in such a form of God, to know Him and take refuge in Him, we call it Nirvikalpa Samadhi.

Maharaj gave the definition of Samadhi.

What is Samadhi?

There remains no doubt in God.

There remains no alternative in God.

This means this. Maharaj gave an example that a mango tree means a mango tree.

Neem means neem.

To become like that in the mind, by recognizing God.

So, that Purana describes God through all ten characteristics.

The Bhagavata has the next two Puranas, those next two Skandhas, there are 12 Skandhas.

Among them, the first two Skandhas, the first Skandha, is about the purity of the listener and the speaker.

What kind of listeners should there be?

And what kind of speakers should there be?

Among listeners, Parikshit was considered the best listener.

And Shukdevji was considered the best speaker.

Bhagavata

Our Katha takes place in three places.

Between Brahmaji and Narada, between Narada and Vyas Bhagavan.

So between Brahma, Narada and Vyas Bhagavan, between Shaunakadika and Sutpurani.

And between Shukdev and Parikshit.

The purpose of listening to his story is different.

Brother Sutpurani and Shaunakadika Rishis all gathered and said that we have a lot of time, do something for us to pass the time.

So let's do a session of 1000 years.

The lifespan of the Rishis was very long, so let's do a session of 1000 years.

So you don't have any extra time.

Just come and sit every day, and I also have a lot of time.

So now no one has time.

So to pass that time, they narrated the Bhagavat Katha. And Vyas Bhagavan and Naradji were both benevolent characters. They did it for others. So if someone asked me, they would study the Bhagavat to clear my doubts. We are benevolent, they told everyone to make others do satsang. Whether it happens to them or not, it doesn't matter. We are all benevolent characters. So they take great care of others. They don't take much care of themselves. When I was in Junagadh, two sadhus had a discussion that you don't trust me at all. So one sadhu said that we definitely trust you that you do good for others. If you do, you do bad for yourself, that's my only doubt, otherwise you do good for others, I trust you. So we are all benevolent characters, so we are here to do good for others. If it happens, we harm ourselves, we don't harm anyone else.

Oh.

So Naradji and Vyas Bhagavan were both benevolent characters. They were not the kind of people who would harm themselves. But it's about us. So they were both benevolent characters. And Shukdevji and Parikshit, Parikshit had no leisure, he saw death in front of him. He said, "Quickly, save me from this and make me attached to God." So he asked all the Rishis, "What should I do in this situation?" So they said, "No problem, it will take us six months," some said, "It will take us a year." But where do I have a year's time? So God sent Shukdevji. What is his question? All this, so he explained everything. Oh. Do it in one-sixth of a moment. In three minutes. One-sixth means 600 and 24, four minutes. One moment means 24 minutes. Do it in one-sixth of a moment, it takes four minutes. Four minutes is enough for a great person to sit comfortably. A great person has to sit comfortably and then move like this. And it takes five minutes to set up. And Parikshit was a great person, so even if it took him a long time to set up, he said, "I will do it before you sit down." So Parikshit saw death and he was struggling to escape from that death, and the Bhagavat that was heard in that was of a very different kind. And Shukdevji was also like that. So it is called an excellent dialogue. So this Bhagavat has ten characteristics. So it is said to know God through these ten characteristics. The first canto is about the listener and the speaker. Who is the best listener and the best speaker?

Oh.

To do satsang.

To worship, to do satsang.

He said to listen to the Katha.

Maharaj said in the twelfth Vachanamrut of Karyani that if you listen to the Katha with faith and your mind becomes detached, you will be meditating, performing Chandrayan penance, and chanting.

Look, that doesn't happen for any reason.

Just as in this Katha, one whose jiva is engrossed, and through that, the purification that occurs.

That kind of purification doesn't happen if the jiva is engrossed in austerities.

Even if the jiva is engrossed in meditation, it doesn't happen.

In meditation, whatever time one spends, that much benefit occurs.

But even more than meditation, Katha is said to be superior in the second canto of the Bhagavata.

So Parikshit was told, 'Listen to the Katha for seven days, and your salvation will be achieved.'

He wasn't told to meditate for seven days.

Because after meditating, if they come out, they are almost the same as before.

And if the jiva is engrossed in the Katha, then it changes a little.

And if it doesn't change, then his jiva is not engrossed.

He would be taking dips in the Katha, and even where the jesters and musicians play, he would be ready.

The jiva of the world is so clever that he goes to listen to the Katha.

Even where the jesters and musicians play, he would be ready.

How ready he is there? So ready that he loses the shame of old age.

The jiva of the world is so clever that he goes to listen to the Katha, and even where the jesters and musicians play, he would be ready. Govindram has written this.

So this jiva, when in the Katha, sometimes jumps around.

And he jumps in hotels, jumps in cinemas, and everywhere he gets applause.

So such a Katha doesn't do much for him, it doesn't benefit him.

Whose jiva was engrossed like Parikshit's.

How was Parikshit's jiva engrossed?

I am

Death was visible, so in moksha

He had forgotten hunger and thirst; even after four days, he didn't know.

Shukdevji reminded him, 'Don't you need to eat or drink anything, or pass urine?'

No, I don't feel anything right now.

I don't feel anything, he said.

After seven days, we will do everything.

The death of seven days is visible like this.

His jiva was so engrossed.

So, the purification that happened through him, Maharaj said, 'Satsang' like that.

Satsang is said to be superior to all.

Yoga, yagna, penance, vows, charity.

Even more than that, Satsang is superior, meaning performing it like Parikshit did is called Satsang.

So, in the second canto, these two things are mentioned.

Then, God is to be recognized.

The characteristics are described as 'atra sargo visargah'.

And through the ten cantos, the form of God is recognized.

And that becomes the refuge of God.

That is called a Purana, and such a Bhagavata is truly an ideal Purana.

Some acharyas consider only five characteristics of the Puranas.

In reality, both statements are correct.

They describe ten in detail and five in brief.

Among these ten characteristics, the meaning of 'vritti' is 'place'.

And the meaning of 'raksha' is 'nourishment'.

The meaning of 'vanshanucharita' is 'Ishanu Katha'.

The meaning of the word 'sanstha' is 'cessation'.

And therefore, ultimate liberation in the form of dissolution is stated.

Such a definition has been given by Shridhar Swami.

This Bhagavata was composed by Rishi Vyasa.

Many people dispute whether the Rishi composed it or not.

The statement that the Rishi did not compose it is not worthy of belief.

These are all modern disputes.

Who was Vyasa, where, how many Vyasas have there been?

Because believing so would contradict many statements, and such a statement is merely an imagination of false arguments.

Such doubts and their refutations are extensively discussed in works like Durjana Mukha Chapetika, Bhagavata Prakash, and Bhagavata Shankha Nirasa, so they should be understood from there.

Those scriptures are Durjana Mukha Chapetika.

Chapetika means a slap.

A slap has been given on the face of the wicked.

In those texts.

In the Mahabharata composed by Vyasa, in the Anushasanika Parva, there is the famous Shri Vishnu Sahasranama Stotra; this is the fourth scripture.

In the original verse, the adjective 'Bharata' distinguishes this stotra from the Vishnu Sahasranama mentioned in the Padma Purana.

Clearly identify these texts.

Identification.

If that is not there, then it might get attached to something else.

So, Vishnu Sahasranama,

that is also considered a scripture. Even though it is a stotra, Maharaj has considered it a scripture.

Why? Because it is said for salvation.

Bhishma Pitamah said it on his deathbed.

So, he wouldn't lie.

That dying statement,

if it's a dying statement, there can be no changes in it.

If it's written in a suicide note, it becomes very difficult for everyone.

So, even if he might have written something wrong in the dying statement, the judge will not change it.

The government's law will not change it.

So, Bhishma Pitamah gave a dying statement.

That there is nothing as beneficial as this.

While dying, while dying,

immediately after that, Bhishma Pitamah ascended.

And on the bed of arrows, he gave this teaching to Yudhishthira.

Who is worthy of chanting in happiness and in sorrow?

So, Bhishma Pitamah said that.

Maharaj Yudhishthira asked a question.

So, Bhishma Pitamah remembered this.

Lord Shri Krishna was standing in front.

So, he told him that there are a thousand names of God, and there is nothing else like them.

So, the thousand names of God that Maharaj Shatanand Swami has done for us,

Sarvamangal, Sarvamangal.

Sarvamangal Stotra.

For us, nothing else is considered like it.

The Srimad Bhagavad Gita, which is the Brahma Vidya in the form of 18 chapters, famous in the Bhishma Parva of Mahabharata, is the fifth scripture, and Vidura Niti, consisting of nine chapters, spoken by Vidurji before Dhritarashtra in the Udyoga Parva of Mahabharata, is the sixth scripture.

The Shri Krishna Mahatmya, consisting of 32 chapters, spoken by Shri Nar Narayan Bhagwan, named Shri Vasudev Mahatmya, found in the Vishnu Khanda of the Skanda Purana, which has seven sections, is the seventh scripture.

There was a Brahmarshi named Devrat, and his son became the sage Yajnavalkya. The scripture created by Yajnavalkya Rishi, by bringing the dharma that was in the lost, corrupted, or scattered branches into memory through the power of yoga, is called Yajnavalkya Smriti.

Yajnavalkya was also a knower of Brahman.

And Vidurji was a devotee.

There are many more people who speak about Niti (ethics/policy) than Vidurji. Chanakya Niti, Shukracharya Niti, Kanak Niti, and Vidur Niti—there are many such speakers of Niti.

But among all of them, what was his specialty? He was a devotee.

He was an exclusive devotee of Shri Krishna, so he would not lie.

And it's not just dry policy.

To overthrow each other, that is called policy.

If someone is sitting on a chair, we should overthrow them and sit elsewhere.

All that is in policy.

That is not wrong.

Because Vidurji had no such greed or anything like that.

He only complained to Dhritarashtra that he couldn't sleep.

Sometimes it comes during the day, but not at night.

I never get sleep.

So Yudhishthira said, 'You won't get it, not yet.'

Vidurji.

Vidurji said, 'You still won't get sleep.'

Because you have done such deeds your whole life.

So he doesn't get sleep.

It's natural.

If you just change a little bit, then you will get sleep.

You have done all these deeds for Duryodhana, but if you let go of Duryodhana, then you will get sleep.

If you reduce your attachment to Duryodhana a little, then you will get sleep at night.

The mind will remain fresh.

When a person does weak deeds, whether internally or externally.

One who does weak work, their mind does not remain fresh.

Their fear never goes away.

So, to please Maharaj with inner honesty, one should be a little afraid, one should be afraid of God.

He works out of fear of God.

Then there is peace in his heart.

So Vidurji was a great devotee.

And the policy he stated is good.

And it is useful to the devotees of God.

Sometimes, all the policies of Shukracharya are much sharper than this.

Vidurji's policy is not that sharp.

And Shukracharya's policy, brother,

Chanakya

Chanakya Niti

Chanakya Niti, all those are sharp policies.

Whereas in comparison, Vidurji's policy might not be that sharp.

Although it is, because Vidurji was an incarnation of Yama.

So he knows very well who to punish and who not to punish.

So it must be sharp.

But still, if one is a devotee, it becomes a little gentle. When devotion to God comes into his heart, gentleness comes into it.

Shri Hari has said here that the Smriti of Sage Yajnavalkya, which is in the middle of the Dharma Shastras,

And the specialty of Yajnavalkya Smriti is that Sage Yajnavalkya was also a knower of Brahman.

He was experienced in God.

Therefore, Maharaj preferred the religious decision he gave.

There are so many Smritis, Parashar Smriti and Manusmriti, all Smritis are good.

But Maharaj preferred Yajnavalkya's Smriti more.

Shri Hari has said here that the Smriti of Sage Yajnavalkya, which is in the middle of the Dharma Shastras, is the eighth scripture.

In the middle of the Dharma Shastras,

The speaker's, the author's influence is in it.

Sage Yajnavalkya might have said to wake up in the morning and do this in the evening.

And another sage might have said, 'in his statement'.

Even then, there is a difference between the two.

There is a big difference between the two.

He says that thing, right?

That Tulsidasji was doing bhajan in a hut at one place.

It rained.

And it was on the opposite bank of the village, with a river in between.

So thieves came there.

Near Tulsidasji's hut.

And they must have gone to the village and all that happened.

Tulsidasji thought that these are all devotees.

So he saw everyone as devotees in his mind.

So he prayed, "How do I go now?"

Someone prayed more, so Tulsidasji felt pity.

Here, take one.

So he wrote a note.

He folded the note and said, "Keep this note and jump into the river, you won't drown."

Jump into the river, so you won't drown in the river.

So they went across the river.

He thought they went away clinging to the numbers.

He thought, "What kind of mantra did Tulsidasji cast that we didn't drown in the river?"

He saw.

There was nothing else, just 'Ram' written.

The 'ra' of 'rana' and the 'ma' of 'mana' were written, nothing else.

Oh!

We can do this too.

The next time it was needed, he wrote it down.

He must have written it two or three times.

What's the point of keeping poverty?

And then he folded it in his fist and ate it.

He ate it, so how could he be saved, brother?

So Sage Yajnavalkya gives some statement,

and another sage gives some statement.

Vidurji says that it should be done this way and not that way.

And Shukracharya says that there is a policy of Kanak.

There is Kanak Niti in Mahabharata.

And Dhritarashtra followed that Kanak Niti very much.

They were Dhritarashtra's favorite characters.

Duryodhana and all of them.

So if Kanak says and Vidurji says, there is a big difference between the two.

The matter is the same.

That this should be done like this.

The statement is the same.

Then who says, who?

So it makes a big difference on that.

Maharaj said that a story cannot be heard from the mouth of a detached soul.

One should not listen to the stories of God from the mouth of a non-devotee.

So when non-devotees narrate stories, what kind of stories do they narrate?

They would be digging up dirt on God.

Huh? They narrate stories of God.

They narrate stories of God.

Do they not speak of God's glory, or do they dig up dirt on God?

If Shishupal is sitting here on the throne.

Then what does he do?

He speaks of the glory of Lord Shri Krishna.

Huh? He speaks of the glory of Lord Shri Krishna.

On that day, he would definitely say it.

Whatever he does after getting down, but on that day, he would definitely speak of the glory.

But even then, if he speaks of that glory and Shukdevji speaks of the glory, Shishupal speaks and Shukdevji speaks, both are of the same type, but still there is a difference between the two.

And if only one statement is made, that Lord Shri Krishna is very great.

Shukdevji might have said it, and he might have said it too.

But this one doesn't do any work, that one does work.

That's why Maharaj said that in reality, non-devotees narrate better stories than others.

Compared to that, that one is rough, and that one has a smooth story for everyone.

Absolutely delightful.

It's such that it immediately goes down the throat.

But after it goes down the throat, it can cause trouble.

So Maharaj said that a non-devotee's mouth is such that one should not listen to stories from it.

Vidurji and Yagnavalkya Rishi, their ethics and scriptures.

In that, many people have said all this.

That became very controversial, that one says this and that one says that, that one says this and that one says that.

It's like that in ethics and like that in scriptures.

One person says I wake up in the afternoon, and another says I wake up in the morning.

He says, 'Sleep in the afternoon.'

That one says, 'Sleep at night, stay awake at night.'

All this, there's no match at all.

But who said it, that's what gives it more power.

That's why Maharaj wrote the names of these speakers and their authors, so that no one should get confused elsewhere.

What

So the mantra's effect won't remain, right?

The effect of the mantra?

The mantra itself had no effect; only the effect of the person who gave the mantra remained, is that it?

The mantra has an effect, doesn't it?

The person, meaning, it's not totally his.

A mantra has power, but if it falls into someone else's hands, it becomes dull.

It's not that the mantra has no effect; the Ram mantra has an effect, but if it goes to a thief, the effect of the Ram mantra becomes dull.

When it comes into a person's hands, it becomes like that.

And if it comes into the hands of such a person, it becomes sharp.

So a mantra is a mantra.

But this is added to it, a little bit is added.

Lord Parshuram taught Bhishma Pitamah the art of archery.

Parshuram poured his heart into it.

Whether I will find a character like Bhishma again or not.

So he taught him archery.

And then Bhishma left, and both went their separate ways.

So then, there is the incident of Amba in the Mahabharata, so Amba went to Parshuram to complain about Bhishma.

So Parshuram was compassionate.

So he called Bhishma.

You are my disciple, and she is complaining about you, so you marry her.

Bhishma said, "Maharaj, I have taken a vow for my father."

So I cannot marry.

Parshuram was again in a fierce mood, saying, 'No, you must do it.'

And if not, then fight with me.

So he says, 'I am the son of a Kshatriya.'

So I don't refuse anyone for war.

There's a warrior mood, isn't there?

He doesn't refuse anywhere, he's always in warrior mode, 24 hours a day, he's in the same warrior mode.

He said on the way, 'Hit me,' so he said, 'I'm ready.'

So both of them met in warrior mode.

So, he said, 'I am the son of a Kshatriya.' Bhishma Pitamah had a lot of respect for Parshuram because he was his guru.

But if you are saying it, then I have both.

What to do?

It was either or, either marry me or fight me.

So I don't have that option.

So, fight.

Both fought.

It was a fierce battle.

The two characters were such that even the gods in the sky would tremble.

So Bhishma Pitamah and Parshuramji did not win.

Bhishma Pitamah and Parshuram did not win.

Bhishma Pitamah did not lose, so it is said that Bhishma Pitamah did not lose and Parshuram also did not lose.

Then the gods prayed and found a way out of it.

He told Parshuram to put away his weapons.

Even if you lose, you are considered to have won.

Why?

Guru-disciple.

He is your disciple, isn't he?

So the defeat is beyond the disciple.

If the disciple wins, then the guru is considered to have won.

So you win.

In whose hands is it?

He has the power.

So who gives the mantra? Even if the mantra is Vedic.

And it's not that it doesn't have power.

The Swaminarayan mantra has that much power.

When the Ram mantra came into Tulsidasji's hands, its power increased even more, it increased.

Similarly, if the Maharaj's mantra is Swaminarayan, and it comes into the hands of Gopalanand Swami, its power increases even more.

If it comes into the hands of Gunatitanand Swami or Nityanand Swami, its power increases.

And if that same mantra goes into the hands of a thief, then that mantra sits down, saying, 'I don't want to do such work.'

If someone touches its mimosa plant, it immediately shrinks.

So the mantra is not willing to work in his hands.

The mantra is capable of working.

But such a vessel came that when the mantra goes into his hands, the mantra itself is not willing to work.

The ignorant fear that this will deceive me.

The scriptures fear the one who is averse.

That this person is going to misuse me, so the scriptures stop doing their work.

It stops doing good.

Same with the mantra.

It makes a difference because of whose hands it is in.

It cannot be said that the mantra has become useless.

The mantra remains the same.

Whether it is in the hands of a thief or in the hands of Tulsidasji.

But when it comes into the hands of Tulsidasji, it becomes energized and his enthusiasm increases greatly.

That I will do something or the other.

And if it comes into the hands of a thief, then it shrinks.

If we sometimes fall on our shoulders, it becomes difficult.

And if it has come correctly, then see how we jump.

What?

It is forbidden to listen to Katha from the mouth of a vimukh, but even after listening to Katha from the mouth of a Satpurush, why does the jiva not change?

Vidurji narrated the Katha, Vidurji narrated the Katha.

Dhritarashtra remained the same.

So then we have to investigate a bit as to why we are not changing.

If the seed is wrong, there will be no change.

Our attention might be elsewhere.

Listening to Katha from the mouth of a Satpurush

Then from that, some take different teachings.

They don't take the same teaching.

A person sees what is in their own mind.

What does he take from the Katha?

Katha used to happen daily in Ayodhya.

So Vashishtha Maharaj narrates the Katha.

And all the queens, King Dasharatha, all four brothers, they all listen to the Katha.

And Lord Ramchandraji said that everyone, brother, whatever work we all have to do, leave it all there and come to listen to the Katha.

Your salary will continue to be credited there.

But you have to listen to the Katha with devotion.

So Manthara also used to come there.

In it came the story of Garudji, Vinata, and Kadru.

Vinata and Kadru, both of them

were the wives of Kashyap Rishi.

Kashyap, I think that's the name of the Rishi.

Okay.

So,

So, Vinata, Vinata is the mother of Garuda, and Kadru is the mother of all the snakes.

And they both had a dispute.

Brothers always fight like this.

So, there was a dispute.

So, he said that he put two conditions.

Are the sun's horses black or white?

So, Vinata, who was Garuda's mother, said that the sun's horses are white.

Kadru says they are black.

If not, what's the condition?

She said, 'You have to become my maid.' She said, 'You have to become my maid.'

If both are wrong.

So Kadru told her children, the snakes, to all become like hair and stick to the horses.

So even though the horses were white, they turned black.

So he said that.

And since that day, both of them have been in trouble, and

Garudji and the snake got into trouble, saying, 'You did this to my mother, so I will eat you.'

So they both fight.

Everyone heard that story.

Then everyone sat down, just as we meditate on the story and ask questions.

Whoever remembers, speak.

So Manthara spoke.

And she told Kaikeyi, facing Kaikeyi.

Did you hear?

What do you call two wives? Co-wife.

Co-wives don't get along.

If Kaushalya becomes queen and Ram sits on the throne, then you will be kept as a maid.

Look, I'm not saying anything.

Sage Vashishtha has said it.

And it's also in the scriptures.

So,

Sage Vashishtha is called a Satpurush, isn't he?

Isn't he?

So Manthara took this from it.

Now what should we understand, tell me.

Manthara took everything from it to stir up Ayodhya.

From the story of Sage Vashishtha,

Manthara would have heard a story of two or three, seven days from this whole story.

In seven days, this was the main point.

You say, 'Why doesn't change happen from the story of a Satpurush?' So it doesn't happen.

It happens to those who want it to happen.

Manthara wanted to make a different change; she didn't want to change herself.

Manthara wanted to overturn the entire kingdom.

So it happens.

Whatever you want to do, it happens.

It was the story of a Satpurush, wasn't it?

It was the story of Sage Vashishtha.

So from that,

Manthara succeeded.

So, if the intention of listening to the story is good, then change happens.

If one has already set their own intention, then what difference does it make if anyone comes to tell a story?

No change happens.

Whose story did Nirvikalpanandji listen to?

Maharaj's.

Did he listen to Maharaj's or whose?

Or someone else's?

So,

Correct.

Make sure of it.

But still, no change happened.

No change happened to him.

And for some, even listening to Maharaj's story for one day brings about change.

So, a story changes according to a person's intention.

Otherwise, it doesn't happen.

By saying this in the middle of the Dharma Shastra, it becomes different from Yoga Smriti.

These are the eight Sat-shastras.

They expound on the truth of God's form, therefore they are Sat-shastras.

All these Sat-shastras are beneficial to living beings, therefore they are dear to us, beloved.

All these scriptures have been propagated in such a way that they all work for the benefit of the soul.

In this way, Shri Hari expounded on the general Dharma. Now, it is especially important for sincere devotees to know this.

That's a bit much, isn't it?

So we'll take it tomorrow, okay?

Today we

This is the conclusion of the Adhik Maas Katha, so all the devotees

should know that today we will do a little puja.

Of a wonderful katha, and here we conclude the katha, right?

Great, so I'm doing things like that.

Say, Swaminarayan Bhagwan ki Jai.