Jag ga ma ma ga dhe re re ka sa dhe re
Jag ga ma ma ga dhe re re ka ga re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shikshapatri Shlok number 60
Bhaktair etestu Krishnaya narapatyam varyapi kvachit
Na peyam naiva bhakshyam cha patrakanda phaladyapi
And that Atmanivedi bhakta should never drink water without offering it to Shri Krishna Bhagwan.
And leaves, roots, fruits, and other things should not be eaten without offering them to Shri Krishna Bhagwan.
The Atmanivedi Vaishnavottam devotees mentioned earlier should not even drink water without offering it to Bhagwan.
Here the word 'api' is used.
If even water is not to be drunk without offering it to Bhagwan, then why would milk and other things be drunk?
In the same way, leaves, roots, fruits, seeds, etc., should not be eaten without offering them to Shri Krishna Bhagwan.
Here the word 'adi' indicates that if leaves, fruits, etc., are not to be eaten without offering them to Bhagwan, then why would grains be eaten?
Here, it should be understood by implication that new clothes and ornaments should also be used only after offering them to Bhagwan.
If any item is to be used for one's own body,
then it should be done by offering it to Bhagwan according to the proper ritual.
It is said in the Brahmanda Purana that
Leaves, flowers, fruits, water, food, or any other item that is eaten or drunk, including medicine, should only be consumed after offering it to Bhagwan.
In ancient times, medicine was all this plant-based.
Today there are no capsules, so capsules cannot be offered to Bhagwan.
So medicine too,
if one takes it in the form of medicine, one should offer it and then take it.
How to do it with capsules and such?
In tablet capsules.
Prasadi water.
Put in the prasadi water.
It is said in the Padma Purana
O Ambarish, whatever food items there are, such as new clothes, fruits, grains, and juices, should all be offered as naivedya to Bhagwan Vishnu, and then Vaishnavas should use them for themselves.
In the Skanda Purana, it is said that sugarcane stalks, fruits, malpuas, pudlas, and various other food items, fragrant substances, musk, camphor, oil, kohl, jewel-studded ornaments, clothes, and all kinds of vehicles should be used for oneself after making them prasad of Bhagwan.
If it is not made prasad, then a fault is incurred.
It is also said in Shri Bhagavat that whatever things one likes very much and are extremely dear to one, all those things should be offered to me.
And therefore, it is considered infinitely multiplied. Those who receive honor from the flower garlands, fragrant substances, clothes, and ornaments used by you, and who partake of your prasad,
O devotee, we have conquered your maya.
Uddhavji said this to Lord Shri Krishna.
In the Bhagavat,
O Lord, we, who partake of your prasad, have crossed over maya.
So, it means that great devotees like Uddhavji observed the Atmanivedi dharma, and those who observe the Atmanivedi dharma should do this.
Children bring new shoes and slippers or something like that.
Then he tells Maharaj that he actually has prasad.
Shoes cannot be offered to God.
So, that prasad flower
If you put the prasad flower or prasad on your head, that is considered appropriate.
But if one wants to live their life in such a way that they find a way to consider it God's prasad, then they should do so.
In this householder's dharma, it is very difficult to maintain the state of Atmanivedi.
Even so, it is generally said in the householder's ordinary dharma.
Even women can observe such Atmanivedi dharma.
It seems so from this.
The dharmas mentioned, if there are any women who wish to observe the Atmanivedi dharma, then they must observe this Atmanivedi dharma.
But for a householder, I think it is mentioned further in the commentary.
In the commentary, it is said that when one is at home, everything can be done.
But the main emphasis is on what to do when guests have left?
If we go as guests to someone's house, even if they are a devotee, they might not be Atmanivedi.
So, they might offer a regular thal, but not other things.
Then we go and immediately offer water.
Since there are guests, they must be offered water.
So what to do?
So, make arrangements for it.
In today's time, one should keep tulsi offered to God in their wallet.
And we should do it our own way.
Or sugar, but if you keep sugar in your pocket, it will spoil your pocket again.
But this is considered good.
That there are tulsi leaves offered to God.
Then we get a doubt whether anything has been offered or not, and we can't ask.
If guests have gone, and if only one guest has gone, then one can ask somewhere.
But if many people have gone, and we ask alone, while everyone else has received food, and we ask if this has been offered or not.
And if it hasn't been offered, then what to do?
You can't just get up from the meal.
So, at that time, this is the way to do it.
That one should keep tulsi leaves offered to God in their wallet.
And the old sadhus, we have heard the story of Gunatitanand Swami, haven't we?
How all the sadhus went to cut wood in the forest, and then they fainted, and even though there was water, they drank it.
Gunatitanand Swami went and took Maharaj's datan from his handkerchief.
So, they always made some arrangement for such prasad.
Sometimes, when they are at home, there is no problem.
It can be done by offering it to Thakorji.
But if one is a householder, and guests have gone, or if one is on a journey, and wants to observe the Atmanivedi dharma.
Then everyone is given permission in this.
Householders, renunciants, women, men, everyone should keep it.
It can be kept.
But he has to do a little bit of going.
If one has a habit of eating in hotels.
Then what to do there?
Let's take the prasad there.
Then it has no meaning.
So, if one wants to observe the Atmanivedi dharma.
Then one should ask all the family members, 'Brother, if we don't go to the hotel, what should we do? I observe such a dharma.'
If everyone is confirmed, then it can be kept.
If not, then we have to make some arrangements.
So, that's how it is in the householder's dharma.
For renunciants, it is easy.
If one wants to observe the Atmanivedi dharma, it becomes easy.
Then no one else's.
There are no troubles behind.
And for all of them, what big troubles.
So, he has to convince everyone.
Even if guests go, they have to be convinced there.
So, it causes such trouble.
But it can be done.
Mostly in the householder's dharma.
One can do this in retired life.
Because he has less to do with worldly affairs, even if he doesn't go, he sends his young sons and daughters, or his wife, so it works.
So he can keep it that way.
Among us sadhus, there isn't much need for such things.
There are no worldly affairs left, right?
Maharaj has forbidden us from worldly affairs.
So, if one wants to keep it, everyone can keep it.
Even a householder can keep it.
Young householders face some difficulty.
Retired householders don't have a problem.
They can avoid it a little.
The biggest problem in this is worldly affairs.
In worldly affairs, one has to maintain all worldly affairs and also maintain this, maintain self-surrender.
So it becomes difficult.
But whoever wants to keep it, can keep it this way.
Among Vaishnavas, when one takes Brahm-sambandh and Marjad, it is very difficult.
But still, many keep it.
For us, it's not considered that difficult.
Maharaj has made all worldly affairs very easy.
So it's not that difficult.
Even then, Vaishnavas maintain Brahm-sambandh and Marjad.
They don't touch anyone, and there's no need for that either, Maharaj has said it's not necessary.
If one is a self-surrendered devotee, one should only keep this in mind: not to use anything without offering it to God.
That's it.
Where are they outside? If they have gone outside
and there is no prasad shop there
then if there is a photo of God on the mobile, it is considered fine.
So, for the sake of convenience, if one has the habit of stretching out a single meal, they should take it.
There was no problem.
If nothing came out right, and one has to stretch out a meal, then there's no problem if one has that habit. In mobile and such, then.
Now, at this time, all these new things, mobiles were not mentioned anywhere in the Smritis, so what to do about it, what answer to give.
That is difficult.
But if it's not there, then do it.
If there are no other conveniences, then.
Then, we don't have to bring it online on the mobile; if we already have a photo on the mobile, we can offer it to God.
Then, when it's time, you go somewhere, open YouTube and Google, bring up the murti, and offer it.
Then, in that, it cannot be said that we have kept the vow of self-surrender; it is said that we have created a convenience.
The vow of self-surrender should be such that there should be a photo of God on the mobile, we should keep it on the screen.
Then that is considered a murti for us to have darshan of.
And then if he offers it, it's very good.
And if the circumstances are such that it's not there, then he offers it.
Otherwise, he should offer it a lot, keep another murti.
The one that we have set and kept in our mobile, that is called our favorite murti, isn't it? We call it that.
Because now, to give a decision on this.
All these are not decisions, but loopholes.
All these loopholes are to be found.
How many loopholes does it have?
And we will work through the loopholes.
Instead of that, one should become mentally firm.
And if needed, we have everything for one meal.
All those saints were there, and there was a river nearby, but they fainted from thirst without water.
There was a river nearby then.
So, one should have the ability to stretch it a bit, and then take that vow.
So, if he had to stretch it a bit, it's fine.
Otherwise, there are loopholes anyway.
All these are called loopholes.
And we have found the loopholes.
So it shouldn't be difficult anywhere.
The rules of dharma are such that they should be difficult; only then are they called rules of dharma.
Something should be difficult.
The ego should be challenged.
Then it is called a rule of dharma.
Some people enjoy their ego.
Bring prasad, bring prasad.
Then it is not considered following any rule.
This.
It is also said in the Bhagavat that whatever
Whatever one likes very much and is very dear to them, they should offer all of that to God.
That should definitely be done.
If we are very good at something, we should especially offer that to God.
And therefore, it is considered infinitely more valuable.
We, your servant-devotees, who receive honor from the garlands, fragrant substances, clothes, and ornaments that you have used, and who partake of your prasad, have conquered your maya.
Whatever material benefit one receives, all of it should be offered to God with the sentiment of a servant.
Commentary
As stated above, for the continuous loving remembrance of God's form, those self-surrendered devotees who perform all actions solely for God should also renounce roots, tubers, fruits, etc., that have not been offered to God.
Thus says Shri Hari.
The devotee should remain.
And self-surrendered devotees should not eat leaves, roots, fruits, etc., that have not been offered to God.
If water, roots, fruits, etc., that have not been offered to God are eaten or drunk, it is possible that the brilliance of one's inner self may diminish.
For the continuous remembrance of God, the purity of food is also advocated.
Just as the Shruti states, if the food is pure, the inner self remains pure.
There is no hindrance in dharma.
We take that.
But if it is not made prasad of God, then the scriptures say that the brilliance of that soul becomes dim, and everything starts to move for it.
Everything started to move for him.
In the Raghuvaṃśa, there was a definition of brilliance, wasn't there?
Correct.
Huh?
Understood correctly.
If there is some insult or defeat, he cannot tolerate it even at the cost of his life.
If he has to give his life, he will give it.
But not defeat.
It is said that 'tejah' is the power to overcome defeat.
So, to bring such brilliance into the soul, one needs a firm resolve.
If there is no resolve, then that brilliance will not come.
If we just go with whatever is there, meaning if there is no resolve, then that brilliance will not come into the soul.
So, there is no exclusion in the scriptures.
That's what we usually take.
But if there is no resolve to only take God's prasad, then the brilliance that should come into the soul, like that of others, like that of a devotee, will not come.
He is not committing any sin.
He lives according to the scriptures.
But such brilliance is needed.
For the continuous remembrance of God, purity of food is also important.
If someone uses something after getting it consecrated by Maharaj.
If it's food, it gets finished quickly, but other things.
Huh?
If it's food, it gets finished in a short time, but if one uses other things that last a long time, what sentiment should one have while using them?
Of prasad.
The fundamental sentiment is that I am a servant of God, and therefore it is the extraordinary dharma of a servant of God that I should not use anything else except in relation to God.
One should maintain the sentiment of a servant.
And maintain the sentiment of prasad.
No other sentiment, nothing else is to be kept in it.
But if he does not have the resolve of a servant, then he will not maintain the resolve of prasad.
The fundamental reason for the resolve of prasad is the resolve of a servant.
That we have accepted in our soul that I am a servant of God.
And if the soul has accepted within itself that I am indeed a servant of God.
Then he has the resolve of a servant.
He accepts that I am a servant of God.
And
Oh, God's prasad.
The meaning of a devotee is that if I don't get God's prasad, it won't work, then it's called devotion.
Keep such a feeling.
For the unbroken remembrance of God, the purification of food is also expounded.
Just as the Shruti says, if the food is pure, then the inner self remains pure.
Inner self, food purification
By consuming all such substances that are not against dharma, general food purification occurs.
But to remember God, prasad is also needed.
The relationship with God is also needed.
Only then does he have an unbroken remembrance of God.
If a generally sattvic person takes it and uses it for the maintenance of the body, then it is called food purification.
But that food purification is called general food purification.
If one wants to maintain an unbroken remembrance of God, then it falls a little short.
That's why he has to arrange things related to God.
For the unbroken remembrance of God, the purification of food is also expounded.
Just as the Shruti says, if the food is pure, then the inner self remains pure.
The very purpose of this prasad is to maintain an unbroken remembrance.
In another, I show that we don't eat anything except God's prasad, we don't eat anything else, so where there is a large group of people, one should stand there and show off.
That is not the meaning.
But this is to be done so that the unbroken remembrance of God remains.
For the unbroken remembrance of God, the purification of food is also expounded. Just as the Shruti says, if the food is pure, then the inner self remains pure.
Just as the Shruti says, if the food is pure, then the inner self remains pure.
If the inner self is pure, then the unbroken remembrance of God's form remains.
A devotee of God should not eat food that has not been offered to God.
When we went abroad, a brother showed me a lot about today's modern science, about water.
He showed a video.
So, if it's just water, the video is different, and if it's offered to God, the video is different.
There is a complete difference in its chemicals, in its composition.
So, the rules that the sages made, they didn't just make them up. The sages were scientists.
They were even more scientific than this, even more scientific than today's scientists.
So, even if we offer something to God, God would have purified it just by His glance.
But even then, the structure of water changes.
That's why Maharaj said that if someone considers God's prasad and other food to be the same, then they are called atheists.
God's prasad and other food are not the same.
Then Maharaj said, Maharaj didn't say this after seeing what the scientists said.
Maharaj is the scientist of scientists, and he knows that in both of them, the biochemicals change.
The chemical composition of it changes, you see.
And he showed us that the video must have come from somewhere, today's certain researches happen a lot.
So the structure of water changes.
The water offered to God and this, its structure changes. So Maharaj said that the food offered to God and other food, they fasted on Ekadashi and fasted on the next day.
So Maharaj said that the food offered to God and other food, they fasted on Ekadashi and fasted on the next day.
Such a sadhu and other non-sadhus.
If they all hold the same belief, then they are called atheists.
In reality, there is a structure.
He doesn't know, so he sees us, but not everything is visible to the naked eye.
It's not like everything is visible to the naked eye for an atheist.
This gravity, is it visible to everyone with the naked eye?
So, do they all believe it or not? If they are atheists, do they believe it or not?
Scientists believe, that one believes.
Is it visible to the naked eye?
Is it visible by any sense organ?
Is it visible by mind?
It's not visible anywhere.
They all believe it.
So, if we only believe what we see, that is a kind of atheistic feeling.
This is called atheism.
It is said in the scriptures, now suppose scientists have just proven it.
Maharaj said it 200 years ago.
And in the scriptures, it was said thousands of years ago that the water of God's prasad and other water are different.
One who wants to keep the unbroken remembrance of God, should not only drink filtered water, but also drink God's prasad.
Drinking filtered water does not purify the inner self.
The samskaras of those who touched it also fall on it, and its biochemical changes.
It is his thing, and if someone casts a glance, just as casting a glance at God changes its chemical composition, so does casting a glance at a sinful person change its composition.
That is why Maharaj said that a flower touched by a sinner, this touched by a sinner, makes the inner self impure.
And something touched by God or made from God's prasad, or something that has come into contact with a devotee of God, there is a big difference between the two.
But not everyone sees that.
The scriptures confirm it.
Maharaj confirmed it.
That is why Maharaj said that one who has a great longing to go to God should adopt the dharma of such self-sacrificing devotees.
If there is no great hurry and one wants to go after arranging all the household affairs, then there is no problem.
Then there is no problem for him who has those ordinary dharmas.
But one who is in a hurry to go to God, who wants to complete this in this birth, should keep something like this.
We don't have any problem, if we are not in a hurry, then there is no great need for it.
If there is a hurry to go this time, then it's fine.
We still have a lot of arrangements to make.
And if our mission 2525 is to be completed, then there is no big problem.
Mission 2020 didn't go well, but now let's make it 2525.
This
If the inner self is pure, then the unbroken remembrance of God's form remains.
A devotee of God should not eat food that has not been offered to God; that purity of food is extremely important, and that is why it is said in the Smriti that
One should keep sattvic.
It does not mean that one should offer to God any tamasic substance.
One should keep sattvic, but it is one step further than sattvic to keep it offered to God.
One should keep sattvic and also keep it offered to God.
A devotee of God should not eat food without offering it to God; that purity of food is extremely important.
Therefore, it is said in the Smriti that a Vaishnava devotee never eats or drinks leaves, flowers, fruits, water, and other edible items without offering them to God.
Even if all the actions of those self-sacrificing devotees are done only for God.
That is, they daily perform a yagna in the form of worship of God and then partake of the food, water, etc., as prasad.
And from that alone, the nourishment and sustenance of their body takes place.
And that has also been said before this.
Yet, if any person invites this devotee to their home, then when they are at home, they do it. What is the need to write, 'Bhaktetu Krishnaaya Narpitam Vaarya Pikvachit'?
Further, in the next verse, it is said that one should eat God's prasad.
So, after leaving home, we should maintain this practice.
Even in difficult circumstances, maintaining such a practice is called self-surrender.
It's ongoing, and everyone in the house offers it.
If he eats it, then he is not considered to have offered himself to God.
If there is a tradition in the house and thal is offered, and we all eat, then it is not considered to be an offering of the self.
When is one considered to have offered oneself to God? When one does not take anything without offering it to God, no matter the circumstances.
When we are out, when guests are there, when we are traveling, and there is no way to get food, then if one keeps the vow, God considers that to be the vow of self-offering.
If everything is normal and we offer thal, we don't have to ask anything, so it doesn't mean that I have become self-offering.
Even if it is offered to God, that food and other food are different; their composition becomes different.
The change that occurs in this composition helps those who want to keep it in constant remembrance.
Maharaj said that Narnarayan Bhagwan performs austerities for the sake of God's devotees.
They do not do it for others.
So who gets the benefit? The one who undertakes spiritual practice and undertakes spiritual practice by taking refuge in God, gets the benefit.
Those who do not do it just like that, do not get the benefit.
So, who benefits from this change in the offering to God? It is more beneficial for those who have a greater desire to remember God and have taken a vow for that very purpose.
For everyone else, it is generally beneficial.
This is especially beneficial.
The food offered to God is not entirely in vain.
But this is most beneficial.
That is, one who has a desire to remember God more.
I want to remember God constantly; this vow is for that purpose, and it brings more benefit and purifies the inner self more.
If any person invites this devotee to their home and then respectfully and lovingly offers them fruits and water.
They bring it to the devotee and give it, they do it with great love.
They would have invited him with respect and honor, so they would have brought the best things and given them to him.
Then, the best and purest things are not enough. If one keeps the vow of God at that time, then one is considered to have offered oneself to God.
There is a question: does self-offering mean offering to one's own Thakorji, or to any Thakorji?
It is said that it is offered to one's own Thakorji.
But a householder devotee keeps it, now he doesn't have his own Thakorji, so what is offered to God is acceptable.
But as Swamiji said, if one offers it to a mobile phone or anywhere else, that is not considered self-offering.
But generally, if there is an idol of Thakorji at home, or an idol of Thakorji in a big temple, there is no big problem with that.
Or if that is not convenient, as we said, one can permanently keep the tulsi offered to one's Thakorji in one's wallet.
That prasad is considered permanent.
When such circumstances arise, that prasad can be used.
If one is a householder, they don't have their own Thakorji like we have our small Thakorji, and they can't afford it either.
It is absolutely not affordable at a young age.
Because all the religious duties of women and all the service to Thakorji become a bit tough.
If one is older, there is less of a problem.
Why does the desire to nourish the attachment to taste increase even after offering it to God?
What are you saying?
The attachment to taste is offered to Thakorji and then eaten, so why does it increase and why do quarrels happen in the house because of it?
That happens if we want it to happen.
If you don't want to, it won't happen.
That prasad is not for us.
It does not cause quarrels.
Suppose we take God's prasad, and then lust and anger subside. Gunatitanand Swami forbids that.
If one eats prasad with attachment, then that prasad fulfills its dharma.
This is not for reducing them.
To reduce them, one has to do what is said otherwise.
To reduce quarrels, one should do what is said to reduce quarrels.
And to reduce lust and anger, one should do what is said to reduce lust and anger.
These are means to remember God.
How to remember God? How to remember Him more and more? That is the talk about its means.
If one eats prasad, it is not that everyone becomes free from lust and anger.
If one is not careful, it can even increase, some people's even increase more.
It allows to increase with prasad.
If the character of the person who prepares the thal for Thakorji is not pure,
the maker
If his character is not pure and he then offers the thal to Thakorji and eats it, will his fault be removed?
From where the grain grows, to when it goes into the stomach, and everyone who touches it, their samskaras fall into it.
Whoever has touched it
Their samskaras fall everywhere.
Vivek Bindra says, what kind of points are those? Touch points, touch points, touch points.
When you go to buy a car, a Maruti car, when you enter, the watchman there, all of them touch your mind from above.
So then if you have had a bad experience, you think, "I don't want to buy from this shop, I'll buy from another shop." This is a touch point.
That is a touch point.
Similarly, whatever things are to be put in the stomach or used for our personal use, from where they were created until they come to us, the samskaras of all the people who came in contact with them fall into them.
That is why the old kings and emperors had their queen's quarters, and they had curtains.
All of them, because a king had to be raised from them.
So, to raise a king means that no one's gaze should fall upon him.
No one's gaze should fall upon him, those were the arrangements.
So, at that time, brave men were born from them.
So, if it's not like that, then brave men won't be born from them.
His gaze should not fall on it either.
So, whoever touches it, not just touches it, but even looks at it, their samskaras fall upon it.
When we are eating and some person, a beggar, comes and something happens in his mind, then it is said that his sigh has fallen.
His sigh falls.
That doesn't let him rest.
Only a glance has fallen on it, nothing else has fallen.
So, in the Vaishnava tradition, one should eat behind a curtain.
Thakorji is to be kept behind a curtain and eaten, but this one also sits in the square and
Sitting in the square and eating behind a curtain does not mean eating good things.
But the samskaras of all these people should not fall upon us.
Should not fall into the grain.
That is the feeling of the sages that other samskaras, if someone's gaze falls on it, then samskaras fall into it. If there are weak people and sinful people, and their gaze falls on it, and we eat it.
Then those samskaras grow in our minds.
That happens.
So, whatever contact has been made, all those samskaras fall into it.
Offer to God
Does offering to God mean that samskaras are removed?
If one offers to God, then samskaras are not removed afterwards. First, one must maintain purity to offer to God.
Still, by offering to God, it is said in the scriptures that, for example, grain was harvested.
So, whatever violence occurred behind the grain
When a farmer farms, there might be violence involved.
And if there are some faults in the natural procedure.
If there are special faults for it, then it will not be absolved.
But if there are faults in the natural procedure, then they are resolved.
By offering it to God, if any living being was harmed or violence occurred, then that too attains a good state.
If it happened intentionally, then it cannot be resolved.
If it happened through a natural procedure, then it is resolved.
For example, in these large stores where grain is kept, they would spray medicine to kill pests, right?
They would spray medicine and kill those insects and do all that.
So, is that considered a natural procedure or not?
So, everyone involved is considered a partner in it.
Eight people are said to be partners in violence.
Those who sell, those who prepare, everyone is mentioned.
So it applies.
.
.
According to the present times, if one thinks too much about it, they might not eat anything and starve to death.
So, when it comes to our doorstep, we should think from there.
In this world, who created what? Who produced this grain? Who made this thing?
Even so, one should look at its origin to see if there isn't too much sinful procedure involved.
One should check that there isn't too much sinful procedure in its product.
Then, who touched it and who didn't.
Until it comes to our doorstep, then we have to see.
Much.
These are the dharmas of this age.
If one looks at it, in the olden days, there wouldn't be much objection.
According to the present age.
Where we don't have the capacity.
Where we have no control.
Don't think too much about it.
And thinking about it causes anxiety.
And our mind gets disturbed.
Where we have control.
There are two types of substances.
Over one, we have our own control, and over the other, we are out of control.
So, we cannot think much about what is out of control.
Where we have control, we have to maintain purity.
How can we tell someone else in their house, "You maintain this much purity"?
You work with me, I have to sit next to you, so you should do this. How can you tell him that?
You cannot tell him that.
So, the factors that are in our control, we try to purify them, and God accepts that.
It is acceptable to God.
God allows it.
The factors that are not in our control, God does not show us their fault.
God doesn't say, "Why didn't you do it? Why didn't you purify him? He was sitting next to you, why didn't you purify him?"
And why didn't you bathe him?
He doesn't say that.
He doesn't tell us.
So, the purity and rituals mentioned are only for the internal factors that are within our control.
If they are not our internal factors but external factors, where we cannot do anything.
For that, purity and impurity are not much mentioned, it's not mentioned for us.
Nirgun Swami's question is whether one can take the prasad of great saints or not?
Huh?
Should one take the prasad of great saints or not?
The prasad of great saints is taken according to the tradition of our sampradaya.
Prasad, meaning how?
Leftovers.
What does prasad mean?
In the olden days, with Balmukund Swami and Gunatitanand Swami, the custom was that
they would serve in a line.
Then, before starting to eat, if someone had a strong desire, the saints would take a piece from their plate and give it.
Everyone used to take such prasad.
So, it can be taken that way.
But then, all this was done, the leftovers and all that.
That's how it was.
The scriptures forbid it.
If one is a little careful about the leftover food, then one can take it later, no problem.
In ancient times, they used to take it like this.
Now, it's better not to take it.
Because where would one find Balmukund Swami?
Or where would one find Gunatitanand Swami?
So, if we consider the present Gunatitanand, even by considering it, the work will not be done.
Work was being done by that.
So they were doing it, that's fine.
In today's time, it's better not to take too much.
Still, if someone really wants to and takes it, it's their wish.
Just as samskaras are attached to grains.
Huh? Just as samskaras are attached to grains, do they also attach to fasting food or not?
No fasting food is samskara-proof.
All that applies.
The rules for grains and fasting food are different; if one touches it, it doesn't become impure.
And if it's cooked in water, and others touch it, it becomes impure.
That's how its rules are different.
Samskaras are definitely attached.
All samskaras are definitely there.
If any person invites this devotee to their home and then respectfully and lovingly offers fruits and water, even if they bring it to the devotee, the devotee should not accept those fruits, water, or other items without offering them to God.
Even if that matter is in the dharma of Atmanivedi.
Those who wish to observe the Atmanivedi dharma should do this.
It's not that everyone is restricted.
That devotee should not accept fruits, water, or other items without offering them to God. These Baba Bapu used to observe the Atmanivedi dharma.
They wouldn't even eat food cooked by others.
They would cook themselves and offer the thal.
They would prepare the thal themselves and feed Thakorji themselves.
They wouldn't take anything else.
They never took medicine in their life, you see.
No medicine.
So, they were brave and steadfast, which means a little bravery is needed in this.
If one wants to keep any vow, then a little patience, endurance, and bravery are needed.
This is just one vow.
It is a vow of self-surrender.
So, if one wants to keep a vow, one has to endure a little more.
That devotee should not accept fruits, water, or other items without offering them to God.
So, one should learn to let go.
Now, if someone has a habit of going to hotels and then takes the vow of Atmanivedi, how will they manage?
One needs to have a habit of purity.
So, one should learn to let go a little.
That, okay, if this isn't there, we can manage.
But they do things like, 'we can't manage without prasad'.
To clearly explain that a devotee should not accept fruits, water, or other items without offering them to God, this command has been given here.
Maharaj has given the command again here.
Whatever is offered by the devotee to Krishna, even water.
Un-offered, un-offered.
That which is not offered.
Or, those self-surrendered devotees who perform all actions for God should effortlessly offer whatever edible and drinkable items they receive to God.
In that, one should never have the feeling that this is for one's own enjoyment.
Among students, we have started all these practices of Purani Swami and Premprakash Purani Swami.
That when new clothes arrive, they offer them to Thakorji. These boys now leave all their cricket balls and bats there too.
The great saints had in mind that if such a practice occurs, then its samskaras are bound to be formed.
In that, one does not have to make excessive effort to obtain water and other things effortlessly.
Therefore, whatever has been obtained by divine will, one should not use or enjoy it without offering it to God.
That is, it is fit for one's own enjoyment.
Why did Maharaj say that in the householder's dharma, in one's own home, whatever is there
It is not very difficult to maintain self-surrender.
But it is difficult to maintain self-surrender amidst the external factors outside the home.
And one who maintains that self-surrender is called a self-surrendered devotee.
One who lives in difficult circumstances is called a self-surrendered devotee, right? If one lives in ordinary circumstances, it is called normal rules, good rules.
Therefore, whatever has been obtained by divine will, one should not use or enjoy it without offering it to God.
That is, one should not have the feeling that it is worthy of being enjoyed by oneself.
The same verse also says that whatever one receives, one should offer everything to God.
Its meaning is that if one keeps Thakorji and is self-surrendered, then its meaning is without offering it to him.
Then big temples are considered an exception.
If Maharaj has consecrated it, then it is his prasad.
Even though Shastriji Maharaj observed the dharma of self-surrender, if he ever went to Gadhada and was sure that the thal of Thakorji was directly for him.
Then if he took prasad from it, he would take it.
Or it refers to the conduct of self-surrendered devotees.
Those devotees should never drink water without offering it to God.
Similarly, those devotees should never eat leaves, roots, tubers, fruits, and other such items that have not been offered to God.
Whatever fruits, roots, and leaves for eating, and water for drinking, that devotees receive, if it has not been offered to God, they should never eat or drink it.
Its meaning is that one should immediately offer that item to God with love.
This indicates that the devotee's behavior with God is filled with the essence of love and is very gentle.
Or, these devotees should not drink water that has not been lovingly offered to God.
That water should be considered undrinkable.
Moreover, fruits, leaves, etc., of that kind should also be considered inedible.
The meaning of the statement that one should only partake of food and water offered to God is that many wise people know the glory of the purity of substances.
Therefore, they assume that by understanding an item's purity based on its nature, it will be useful in controlling the mind.
Clean, cleanliness.
In today's era, cleanliness.
It cannot be called purified.
And holy is something else.
Purified means that even if it's made very tasty in a hotel, but then it's thrown away or it's yesterday's leftovers.
So, it cannot be called purified.
So, cleanliness shows the very top layer.
Purified means the composition of the item.
And then holiness, meaning the practice of holiness, belongs to this self-surrendered devotee.
So, this is the practice of holiness, which doesn't mean not keeping those two.
Keep both of those, and also keep this.
Keep cleanliness as well.
Mostly, if one is very self-surrendered, they will be a bit untidy.
In self-surrendered devotion, untidiness is acceptable.
This is Brahmadarshan Swami's question.
Is it acceptable to offer to other deities as well?
They assume that by understanding an item's purity based on its nature, it will be useful in controlling the mind.
And then they gradually use the fruits, roots, leaves, and water.
But from that, they only get the result of being troubled physically.
Because those fruits, water, and other items have not attained the samskara of being lovingly offered to God.
Therefore, they are considered merely tamasic, like that which is undrinkable and inedible.
But like the prasad-like fruits, water, etc., given by the singular and ultimate devotees of God, they are not conducive to the growth of sattva guna.
Why did Vishwamitra Rishi, who lived by consuming only roots and tubers, not succumb to faults like anger?
So, here, those who were offered to God were not subdued, it is said.
So, what is the verse? Look, its meaning is different.
Like that.
Like water and other things, they do not increase the sattva guna.
Vishwamitra Rishi, who lived by eating only roots and fruits, why was he not subdued by faults like lust and anger? He was not subdued.
Because Vishwamitra, Maharaj Vishwamitra, had become angry, hadn't he?
So what had not happened? He was eating only roots and fruits.
Vishwamitra Rishi, who lived by eating only roots and fruits, why was he not subdued by faults like lust and anger?
However, if you look at all the histories of the scriptures here, they are very wonderful.
All these sages performed so much penance, and yet they had distractions, and King Ambarish, King Janak, the Gopis, they had not performed so much penance, yet they became free from lust, anger, and so on, and attained God.
And King Ambarish, King Janak, the Gopis, they had not performed so much penance, yet they became free from lust, anger, and so on, and attained God.
But this was in his life.
The feeling of self-surrender.
Suppose there is Mirabai, Narsinh Mehta, or all these kings like Ambarish, then they had one resolve.
He did not show as much penance or spiritual practice as those sages.
But the prominence of this resolve is seen more.
So, that is the meaning of how much this resolve works.
Vishwamitra Rishi, who lived by eating only roots and fruits, why was he not subdued by faults like lust and anger?
However, here, there is only praise for the infinite in the form of prasad offered to God. Its meaning is not that all those who have the resolve of a self-surrendered devotee should offer everything to God.
Its meaning is not that all those who have the resolve of a self-surrendered devotee should offer everything to God.
That is the meaning there.
However, here, there is only praise for the infinite in the form of prasad offered to God.
Even so, the purity of heart of the devotee who offers naivedya to God is the reason for the glory of prasad.
Therefore, the praise of prasad is ultimately the praise of the devotee.
Therefore, the glory of prasad is instrumental in purifying one's emotions.
It changes his emotional purity.
It increases his faith, his trust in God, and his remembrance of God.
That is why he should keep the resolve of prasad.
This is its use.
If one keeps a resolve but does not pay attention to the other, then the resolve cannot be said to be very useful.
If you bring a car and just leave it, and you walk on foot, then that car is of no use.
Similarly, if one has such a resolve, one should also keep a little vigilance so that one remembers God more.
Victory to Sahajanand Swami Maharaj.