Jag ga ma ma ga dhe re ka sa ga re
Jag ga ma ma ga dhe re ka sa ga re
Om Avtarini Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shikshapatri shlok number 68.
Yadruguno yah purushah tadrushavachanena saha deshkalanusarena bhashaniyo na chanyatha
And the man who has such qualities, should be addressed with such words according to the time and place, but not in any other way.
A person who possesses certain qualities, meaning one who has qualities like caste, lineage, knowledge, penance, yoga, wealth, authority, valor, etc., should be addressed with words that correspond to those qualities and according to the time and place, but not in any other way.
If someone has studied under us and is now in a high position, they should be called 'Saheb'.
Even if we used to call him 'you' then, we shouldn't do that now. If all the people working under him call him 'Saheb', then we should also call him 'Saheb'.
So, according to the time and place, and the qualities he possesses, and the post he holds, address him with such words.
He should be addressed with words according to the time and place, but not in any other way.
It is said in Niti Viveka that if there is a person of good varna, ashram, and lineage, a yogi sadhu, a statesman, or a brave warrior, all of them should be addressed with appropriate words.
In that, considering the country and place, if we think that our own disciple is very virtuous and we address him with a singular pronoun in general household matters or at home, yet when a good assembly is held, then that disciple should be addressed with a plural pronoun.
Call so-and-so brother.
Now, don't say 'call Mangaliya'.
Call so-and-so brother.
Swami was a yogi, so when he was called 'Mangaliyo' once, he felt very bad in Vadodara. Mangalji was devoted to him.
Earlier, they were very poor, in Swami's words.
So Swami had affection for Gopalanand Swami, that's why he called him Mangaliyo.
But he felt very bad.
In that, Swami doesn't suffer much loss, but his soul suffers loss.
If that happens, his soul suffers loss.
Sometimes, we also suffer loss.
If he is not addressed properly.
So, both suffer loss, that's why, address him with words that correspond to the qualities he possesses.
Country, time, circumstances, all are important to him.
Forget that they were small and used to play with us.
Even if one's own disciple is very virtuous and we address him with a singular pronoun in general household matters or at home, yet when a good assembly is held, then that disciple should be addressed with a plural pronoun.
Time, period, state
The meaning of calling him according to him is that even though he is his disciple, if he is old, if he is old in age, then he should be addressed with a respectful plural.
All this should be imagined by oneself.
Here, the command is given for the virtuous.
If someone has faults,
Call that person by their faults.
If someone is very educated, they are called Shastriji.
He doesn't have some qualities.
And if he is doing mischief, he is not called a mischief-maker.
That will not be said.
Don't say minus.
Take the good points.
There is no problem in calling him Tapiraj.
But don't call it rubbish.
If someone says that they are doing rubbish all day long, and everything is going on, then don't call it rubbish.
Say what it is.
That will not be said.
That is called discretion.
If someone has faults, it is not to be understood that he should be called according to his faults.
Call him with words that are endowed with such qualities.
So if someone is endowed with such qualities,
Then call him with good words.
Commentary
Mostly, it happens only by speaking mutually with love and अनुकूल (favorable) words.
If there is a flaw in speaking, then the bond of affection does not remain.
So, the cleverness of speaking in accordance with the time and place is essential in human life.
Understanding this, Shri Hari says, 'Yadruk Iti'.
May other human beings feel affection for him.
May they have mutual affection for each other, for us, and with us.
If they are called with good words, then
It is not necessary to give false praise.
But there are many types of speech usage for him.
So, as it is said in that poem, it is not very necessary that truth is always bitter.
If one knows how to make the truth sweet, then it can become sweet.
Mostly, people have such a belief that if it's the truth, it must be bitter, right?
If we tell the truth, it's wrong, it's rough, isn't it?
That is not necessary.
If one knows how to make the truth soft, then it will be soft and easily accepted.
That is an art of human nature, and it is also an art of getting work done.
In worldly dealings, Maharaj has said that this is all half of the worldly dealings.
That it is very important in worldly dealings.
That's not called deceit, is it?
Suppose someone wants to say something, they say it in good words, but their intention is different and they use different words.
Then it's not called deceit.
Do not give false praise.
Not to give false praise does not mean not to give any praise at all.
He must have some positive points.
Bring him forward and use words according to him.
And if he doesn't follow it, it's still fine.
But what's wrong with common good words like 'come brother, you, me'?
It's not like he doesn't have the qualification of 'you', or that only 'you' have the qualification.
Address him in the plural, that thing.
If it's convenient, add one or two adjectives.
What deceit was done in that?
There is no hypocrisy or deceit in that.
What? Do you think it's deceitful?
Suppose, for those who are ours, it is said in the country and time.
What is formality?
If there is a gathering and they are among us, then let there be no formality in personal dealings.
But if there is a large gathering and they are socially and marketing-wise much bigger than us, and have more importance in society.
Then we just go home.
If there is a transaction, we should not do it there.
He should be properly addressed with words that reflect his prestige in society.
He has prestige in society.
Even if he is our disciple and is with us.
We both played with him.
Even then, when they grow up in society, they gain prestige. We remain great.
Even if we are 80 or 90 years old.
And so, when he has gained prestige in society, he should be addressed with words that are appropriate to his prestige in society.
Mostly, it happens by speaking with mutual affection and अनुकूलता (favorability).
He may not have any good qualities and may have negative ones.
Then don't call him by his negative qualities. Don't make a statement about his negative qualities there.
Yes.
You remained a complete fool.
If he says it at home, it's fine.
Even if he is older, you shouldn't say that.
Mostly, affection is created by speaking mutually favorably.
If there is a flaw in speaking, then the bond of affection does not remain.
Then the skill of speaking appropriately to the time and place.
That human is a transaction between two people.
One person has done him a great favor.
In real life.
And after doing a favor, he doesn't address him with good words.
And one person has not done him any favor.
And he addresses him with good words.
Then who will feel affection?
To the other person.
Who feels affection?
If he hasn't done a favor but speaks with good words, then affection is created.
And what if he was addressed with good words in the assembly?
He doesn't fit in the flowers.
That Swami called me this.
Or someone else, the boss, or my elder, called me this.
Then he fits in.
He has done favors.
He says, 'What did I see of his favors?'
If he doesn't speak properly, all those favors are washed away.
If he doesn't even speak properly, all his favors are washed away.
So.
So, look at what a wonderful discretion Maharaj taught.
He just commanded to call him like this.
What?
Praise and respect.
No false praise in praise.
There are two types of praise.
One is to give true praise and the other is to give false praise.
When we give false praise, we have bad intentions.
Economics does not say that we have a weak intention when we give true praise.
We should actually give true praise.
If someone has a good quality or has done a good deed.
For example, if a person is vicious.
And he did a good job.
Then, for the time being, tell him that he did a very good job.
Just limit it to that.
You are very good from the very root.
There's no need to say something like that.
But you did this job very well.
So much motivation should be given to him.
Then the work also gets done well, and he feels affection.
And if he wants to improve, he will.
Even if he is a weak person.
And if he is good, he gets more encouragement.
And if he is good, he gets more encouragement.
Mostly, it happens by speaking with mutual affection and अनुकूलता (favorability).
If there is a flaw in speaking, then the bond of affection does not remain.
So, the skill of speaking appropriately to the time and place is essential in human life.
Understanding this, Shri Hari says, 'Yadrug Iti'.
If any person is considered great due to their caste, lineage, or virtues like knowledge.
Even if he appears like a child in age.
Even then, he should be addressed according to his greatness.
One whose nature is to speak less, should be spoken to with few, serious words, in an appropriate manner.
One who has a habit of speaking more, should be spoken to with more words, no matter what, by the person in front.
One should speak after observing the qualities of a person, and also maintain discretion in speech according to the place, etc.
He says, 'Desheti'.
If someone is your childhood friend, but if he is sitting in the position of a judge in a court, then you should address him as 'Your Majesty'.
Your Majesty.
So, you can't say, 'How are you, so-and-so?' then.
If he is sitting there and everyone is calling him 'Your Majesty', then you should greet him and say 'Your Majesty'.
If someone is your childhood friend, but if he is in court,
What is 'Your Majesty' called in Gujarati?
Namdar.
You, Namdar.
You, Namdar.
If someone is your childhood friend, but if he is sitting in the position of a judge in a court, then he should not be addressed with words as one pleases.
However, in a place like a court, one should speak with respectful words, as if in the presence of a king.
Similarly, if there is an occasion of mourning at someone's house, at that time, if one goes, one should think everything through and speak in accordance with that atmosphere.
One should know how to make one's face a little serious.
Now, if someone dear to him has passed away there,
and we go 'heh heh',
how good would that look?
It would feel bad.
So, mourning at the time of mourning,
and good at good times.
If it's a wedding, then speak with a little joy.
If there is an occasion of mourning at someone's house, at that time, if one goes, one should think everything through and speak in accordance with that atmosphere.
See what kind of discretion Maharaj has taught.
That is very good.
Who teaches such things?
Such things are rarely found elsewhere.
If it's spiritual, it's spiritual; if it's worldly, it's worldly.
But one should not engage in joyful behavior with someone who is grieving.
Therefore, one who understands the place, time, and specific person and speaks accordingly, also attains well-being in worldly dealings.
Verse number 69.
Guru, king, elderly, renunciate, scholar, and ascetic, these six should be honored with respect, by rising to greet them, etc.
And those of our dependent satsangis who are endowed with humility, when the Guru, King, very old, renunciate, scholar, and ascetic, these six people arrive, they should rise to greet them, offer them a seat, and speak to them with sweet words, and honor them with such actions.
When the mantra-giving Guru, the teaching Guru, and father, etc., who are respected elders, arrive, our humble devotees should rise to greet them. When a king, an elderly person, a renunciate who has left the householder's life to please God with the force of detachment, a sadhu, a scholar who has studied the Vedas, Shastras, and Puranas, or an ascetic who performs Kruchha Chandrayana and other vows to please God, all these come, one should stand up and go to meet them, offer prostrations, seat them on appropriate seats, and honor everyone with such actions.
The essence is that if proper respect is not given, much harm occurs.
In the Sixth Canto of Shrimad Bhagavatam, there is a story that
When Brihaspati arrived, Devraj Indra did not stand up and honor him.
As a result, Indra had to lose the kingdom of Triloki.
And he had to suffer many such calamities.
In the eighth canto, there is a story that King Indradyumna disrespected Agastya Muni.
Then he was born as an elephant and had to suffer many misfortunes.
Among them, five gurus other than the elderly, five gurus other than the elderly, etc., whether they are children, young or old, should be respected and worshipped.
It is said in the Vayu Purana that even if gurus and others are younger in age, one should stand up when they arrive.
To bow down.
And to host them with respect according to one's ability.
Thus, the one who hosts becomes happy.
Manu Maharaj has said that when gurus or elders arrive, the life force of a young man rises due to confusion.
Should go up.
When the guru comes, when all these come, his life force should rise.
He sits down, then lets him calm down.
So, respect is like that.
And when he gets up and bows to the guru, he regains his life force by bowing down again.
As long as he does not honor him, his life force remains high and high.
Once he bows down, his soul settles down.
Where was the respect?
In Valmiki Ramayana, in Bharat Shiksha, it is said that gurus, elders, ascetics, deities, guests, temples or yagnashalas, etc., those who have succeeded in their endeavors, yagnashalas, etc., those who have succeeded in their endeavors, and Brahmins, do you bow down to all of them?
Bharatji has been asked.
To Bharatji.
Bharat Shiksha was taught, right?
So Bharatji has been asked, "Are you not omitting anything from this?"
If someone has succeeded in their endeavors, they should also be honored.
Commentary.
Now, Shri Hari says that it is one's duty to stand up and go before such worthy persons whom one should see and go to meet.
Guru Bhupal etc.
When the guru, king, very old, renunciate, scholar, and ascetic, these six people come, one should stand up to face them.
Offer a seat.
And honor them by speaking sweet words and other such actions.
One should honor the guru who imparts knowledge and gives a new birth by standing up to greet him and so on.
Even if he is young, the king who is the protector of dharma should also be honored by standing up to greet him and so on.
Just like those who are very old in age, those who are old renunciates from the ashram, those who are scholars who have studied the Vedas and other scriptures.
And therefore, when all the ascetics come, one should stand up before them and respectfully honor them.
Among them, the main scriptures are the Vedas, and the other scriptures that are called are parts of the Vedas, and the ascetics who dry up their bodies by performing Krichchha Chandrayana and other vows.
Even if they have not studied any scripture, they are worthy of respect, and one should also offer appropriate prostrations in honoring them.
Fifty-fourth
In the fifty-fourth verse, it is commanded to perform practical work, and corresponding special commands are written in this text.
All these verses useful for this conduct are written.
Maharaj said, didn't he, that after performing puja and doing this, one should do one's own worldly work.
So, in doing worldly work, one should also keep in mind all of this.
Guru Bhupal.
There are pairs of two.
Senior renunciate.
Learned ascetic.
Now, both are connected.
The importance of a Guru is in spirituality, it is spiritual.
And the importance of the king is in worldly affairs.
Both are protectors.
Those are the protectors of spirituality, and the king is the protector of the people.
So, the importance of both should be kept equal from a practical perspective.
Give as much respect to this one as to that one.
Everyone respects the Guru from the heart, but it is also important to respect the king.
Varshishtha means virtuous.
Varshishtha means virtuous.
And renunciant.
Both are important.
A virtuous person naturally has importance.
But this ashram also has importance.
So, it should be given importance because of its ashram.
That one should be given importance based on their personality traits.
And a learned ascetic.
That one's effort is behind knowledge, and this one's effort is behind penance, so give it to them.
One is spiritual and one is worldly, one spiritual and one worldly, there are three pairs.
Respect him in this way.
The question is, what is Kruchchha Chandrayana? What is Kruchchha Chandrayana?
Huh?
What is Kruchchha Chandrayana?
Kruchchhra means difficult. Kruchchhra Chandrayana means the same Chandrayana that you perform.
All vows are called Kruchchhra Vrat, they are called Kruchchhra.
Those who dry up the body.
So, this adjective is added before Chandrayana.
Kruchchhra Chandrayana means there is no other Chandrayana like that.
The word Kruchchhra is used before all Kruchchhra Vratas, whatever vows there are.
That is because Kruchchhra means those who dry up the body.
All those vows that dry up the body are called Kruchchhra Vratas, whether it's Chandrayana or Dharana Parana, they are called that.
All.
So, all types of Chandrayana are called Kruchchhra.
Whether it's a stick, an ant, barley, or a sage, all of them.
That is called Kruchchhra.
In the 54th verse, it is commanded to perform worldly duties, and corresponding special commands are written in this scripture. But what is the relevance of the present verse in it? When such a question arises, the commentator says that in this sequence, the king's relevance is due to his lineage.
Also, what is said about standing up and showing respect in front of the Guru and others is also for worldly well-being, so everything is consistent.
Verse number 70.
One should not sit with one foot over the other in front of the Guru, king, or in an assembly, nor should one sit with knees bound by cloth.
And one should not sit with one leg over the other in the presence of the Guru, the king, or in an assembly, nor should one sit with knees bound by cloth.
Gurudev, the king, and the elderly, renunciants, Gurus, kings, Varshishtha, renunciants, scholars, ascetics mentioned in the previous verse, should also be included here.
One should not sit with one leg over the other in front of all of them, nor should one sit in front of an ascetic.
One should not sit in front of a sannyasi, nor should one sit with one leg over the other in front of a very virtuous person.
Gurudev Nrupantike is written here, it includes Guru, but Guru, Bhupal, Varshishtha have already been mentioned.
Dev is not included in that.
The king has already been mentioned in the previous verse, an additional one is written here.
But in front of the remaining ones, one should not sit with one leg over the other, nor should one sit with knees bound, and so on.
In the presence of Gurudev, the king, and the elderly, renunciants, scholars, and ascetics mentioned in the previous verse,
Do not sit with one leg over the other, meaning do not place the left leg over the right thigh or the right leg over the left thigh.
You should not sit with one leg over the other.
If one performs Padmasana, then one leg is placed over the other, both legs are arranged like that.
Then there is no problem with that.
That's not it, if one sits in Padmasana, there's no problem.
But sitting with one leg over the other is considered a bit awkward.
It seems like an insult to others, so one should not do that.
Here, in the original shloka, the word 'ek padam' is used.
Therefore, 'noro krutva padmekam'.
One leg over the other, not 'uro krutvay'.
One leg over the other thigh, 'uro' means thigh.
Do not sit with one leg over the other thigh.
Here, in the original shloka, the word 'ek padam' is used, which means placing one leg over the thigh of the other leg.
If the soles of both feet are placed on the thigh of the other leg, then there is no fault.
Then it becomes Padmasana.
So, one can sit in Padmasana.
Such a posture, like Siddhasana or Padmasana, is not considered an insult to anyone.
But this is considered an insult to elders.
It is considered an insult to great and important people.
Because that way of sitting is called Padmasana.
It is stated in the Smriti that one should not sit with one leg over the thigh of the other in an assembly, nor should one sit in Virasana in the presence of one's Acharya or any elderly person.
It is stated in the Smriti that one should not sit in Virasana in the presence of one's Acharya or any elderly person, nor should one sit with one leg over the other.
The characteristic of Virasana, as stated by Sage Vashishtha, is to fold one leg back and place the other leg over its thigh to sit.
In our language, it means sitting with knees inverted.
Like this, placing one knee over the other.
Sitting with inverted knees is called Virasana.
Virasana is
Huh?
Virasana is also an insult.
It was said not to sit like this.
When Maharaj's back was hurting, he sat in Virasana.
So, that's considered a bit of preparation for a fight.
It feels like preparation for a fight.
So, by doing Virasana, this is an assembly, isn't it?
There's no fighting to be done here.
At that time, when Maharaj's back was hurting, he sat in Virasana.
All those sanyasis were afraid, so he told them to follow him.
Let them do whatever they want to me first.
Maharaj said, 'I am sitting here, so do whatever you want to do'.
So, he did that considering it a fighting position.
Here, the assembly is pleased.
Or if there is an elder, or a guru, king, Vashishtha, renunciate, scholar, ascetic by name.
In front of them, one should sit in a position of respect.
One should not sit in this fighting position.
The characteristic of Virasana, as stated by Sage Vashishtha, is to fold one leg back and place the other leg over its thigh to sit.
Or, if one leg is taken back, it forms a knee, and then the other knee is placed on top of it.
And then sits like this.
Or, folding the other leg back and placing the first leg on its thigh is called Virasana.
Furthermore, one should not sit in the presence of a guru or in an assembly by bringing the upper garment etc. from the back, and tying one or both knees with it.
Regarding that, it is stated in Sadachar Deep that one should not sit in front of great souls by wrapping and tying the knees of the legs with a cloth from the waist.
Also, one should not sit with their back towards high-ranking people in an assembly.
Do not sit with your back turned.
It is said that one should not sit with their back to Thakorji.
Mostly, arrangements have been made everywhere such that one has to sit in front of Thakorji's throne.
So, one should be careful that one does not sit directly behind Maharaj, but rather to the side.
But there is a slight difference, Maharaj is very tall and we are sitting low, so let's go.
When Shastriji Maharaj was there, the assembly used to be in the middle.
Swami used to sit between the Modis and the saints, so these two would sit facing each other and to the side.
Just like we are sitting, Thakorji remains like that and there is a path in the middle.
Swami used to hold assemblies in that manner.
But then we made this stage a bit bigger, so for discourses, it first happened in Rajkot, then after Rajkot, all this happened, so the stages were directly made like that, so this happens.
Otherwise, the assembly would happen like this, it would happen on the side.
There's an online question.
Can one sit on a chair or not, on a chair.
If there is some objection, then sit.
So, in an exception, no one has been forbidden; any kind of exception can be taken.
If one can sit properly, then sit like this.
Then, if someone's knees hurt, if someone's back hurts.
If someone has any other problem.
If someone is old, sick.
Then sit, and one can sit.
But one should not sit with one's back to God.
Like that.
Commentary.
As stated, the method of honoring Guru and others has been described.
Now, Shri Hari, prohibiting the use of a seat when sitting near Guru and others, says, "Noro Krutva Iti" (do not sit with legs crossed).
Near the Guru, the deity in the form of a murti, and the king.
By crossing one's legs or by tying one's knees with a cloth.
Do not sit.
In this glass verse.
Guru, king, Vashishtha, renunciate, learned ascetic.
Honor him.
In that, there was no mention of God, because if God is in the form of an idol, then he is not going to meet you or come to you.
It's in one place.
In this verse, it is also mentioned that when one has to sit near him, one should maintain such decorum.
One should not sit near the Guru, the deity in the form of a murti, or the king with one's legs crossed or with one's knees tied with a cloth.
Similarly, in an assembly, one should not sit with one's legs crossed or with one's knees tied with a cloth.
Here, it is forbidden to sit in a certain manner near the Guru, God, and the King.
In the same way, it is also forbidden to sit in that manner near a very old renunciate, a scholar, and an ascetic, so one should not sit in that way.
Verse number 71.
One should never dispute with one's own acharya; rather, one should worship him with food, wealth, clothes, etc., according to one's capacity.
And all our dependent satsangis.
All of them in their dealings.
For example, how to interact with great personalities and respectable individuals.
All these verses have started, and that's what it is.
How to honor respectable individuals.
In practice.
And all our dependent satsangis should never dispute with their acharya.
And according to one's capacity, one should worship one's acharya with food, wealth, clothes, and so on.
One should never dispute with one's own acharya or guru, and one should not insult them by refuting their words or by quarreling with them verbally.
Because by doing so, one should follow the words of the Guru with utmost respect in all ways.
In the Brahma Purana, it is said that this brings a flaw in one's own disciple dharma.
Insulting the Guru.
The sentence that was read, take it with this.
That the words of the acharya should be followed.
It is said in the Brahma Purana.
Because by doing so, one should follow the words of the Guru with utmost respect in all ways.
That should be taken forward, then read, don't stop there.
Not following the Guru's words with utmost respect in all ways, as stated in the Brahma Purana, leads to flaws in one's disciple dharma.
Insulting the Guru and slandering the Vedas and other scriptures, as stated in the Padma Purana by Sanatkumara, leads to the attainment of hell.
This is the meaning.
In the Agastya Samhita, it is said that insulting the Guru leads to worldly misfortune and loss.
Indra experienced that.
When Indra insulted Brihaspati, his entire kingdom was lost.
So, worldly harm also occurs.
And spiritual harm occurs.
In the Agastya Samhita, it is said that insulting the Guru leads to worldly harm.
For example, disciples who always insult a Guru worthy of service, their sons, friends, wife, and wealth are destroyed.
O great sage, those disciples who do not obey the Guru's command are sinners and the lowest among men; their sorrows never end.
All my dependents should worship their Acharya by offering food, wealth, clothes, etc., according to their capacity.
Here, in the original verse, the word 'adya' (etc.) is used.
From that, the Acharya should be given a cow.
Worshiped with food, wealth, clothes, etc.
So, food, wealth, and clothes are included, but what else is remaining?
He should also be given a cow.
If it needs to be taken care of, then?
Otherwise, deliver milk.
[inaudible]
[inaudible]
It should be understood that one should also offer cows and other things to the Acharya.
An intelligent disciple should worship his Guru from time to time by offering gifts according to his capacity.
Because the Guru is said to be the form of all deities.
Such a statement is found in the Vishnu Rahasya.
Commentary.
Even people engaged in worldly affairs for their livelihood should generally not argue with anyone.
So, an argument that can arise even with the Acharya due to daily interaction is harmful in every way.
Don't do it with anyone.
So, definitely not with the Acharya.
In worldly dealings, arguing spoils the work.
Arguing yields no results.
If we argue with someone and win,
does he become mentally convinced? On the contrary, his mental state reverses.
So, don't do that in dealings with anyone either.
So, these are considered the heads of dharma, and one is supposed to receive welfare from them.
Therefore, one should not argue with them.
What's the difference between an argument and a question-answer session?
One can ask questions out of curiosity.
One cannot ask questions in a fighting mood.
An argument is in a fighting mood.
And that curiosity is like, 'What should I do about this, Bapji?'
So, if he says something and it's something we can accept, then a question can be asked in that manner.
But fighting
Are you doing this correctly?
That is considered to be in a fighting mood.
Don't do that.
Even people engaged in worldly affairs for their livelihood should generally not argue with anyone.
You should definitely not do it with your own boss.
If you are employed, you should not argue with your boss.
Listen to what he says.
And if we don't get along well, then in his office, that's how it's supposed to be done.
Then we shouldn't believe too much.
These are also called the bosses of dharma.
Based on that, we should not argue much with him, it was said.
If one argues with others, there is no betrayal.
Arguing with this person spoils the work, but it also causes betrayal.
For the sustenance of the body, people engaged in worldly affairs should also largely avoid disputes with anyone.
So, having a daily relationship, any dispute with the Acharya is harmful in every way.
Therefore, any potential dispute should be abandoned from a great distance.
Thus says Shri Hari.
If one's life is going on without conflict, then even for a matter of justice, one should not argue with anyone.
If this is correct, then we should definitely say it, shouldn't we?
If this is correct, then we must oppose it.
If life is going on without conflict and it doesn't stop without it, then don't do it with anyone.
Swami used to say that many times before.
That I have never raised my sleeves against anyone in my life.
I have not raised my sleeves against anyone.
When the Ahmedabad case happened, Swami often mentioned it.
They drag us away, so if a case happens, we have to go to court.
Swami was never in an opposing mood.
Many people, including lawyers, used to advise Swami that this case would be dismissed, and such things don't happen in India.
Swami says whatever it is, Swami remains silent to everyone.
So, there is conflict; conflict arises from disputes.
If there is no conflict and our life is going on, then do not get into disputes.
If there is truth or falsehood, stay at home.
God has not sent us with the responsibility to stop everything that is wrong.
Whatever is wrong, we should stop it all, that's what I'm saying.
If God has given us the responsibility to stop what is wrong in our home, then do that.
If one's life is going on without conflict, then even for a matter of justice, one should not argue with anyone.
Not to dispute even for a matter of justice means
True justice, if we are right
If we are right and the other person is wrong, we should not even have such a dispute if life is going smoothly and it doesn't bother us much.
If one's life is going on without conflict, then even for a matter of justice, one should not argue with anyone.
Saying 'this is mine but not theirs' and speaking against each other for a single object is called a dispute.
Tug-of-war.
Then it can be about anything.
Even if it's about your beliefs.
To believe this and not believe that, to believe this and not believe that.
Whatever it is.
Don't let there be any tug-of-war.
Especially with Acharyaji, there should be no tug-of-war.
Saying 'this is mine but not theirs' and speaking against each other for a single object is called a dispute.
In that, even if there is some reason with the Acharya, or if there are difficulties in daily life, or if one's matter is just, one should not dispute.
The word 'one's Acharya' means that the Acharya's favor is directly upon oneself.
So it states.
Or to argue with the Acharya.
In this verse, it is said that there is no division in its commentary.
But Acharya has two meanings.
Firstly, all those who are seated on the throne are Acharyas, and secondly, those who teach knowledge, have done good to others, or guide on the spiritual path are also called Acharyas.
But such a division is not made here. The division is not made here because this verse is written with reference to the Gadi Sindh.
This verse is not written with reference to the position of Acharya, but it is included within it.
One's own Acharya
This word means that the Acharya's favor is directly upon oneself.
Because the favor is, for example, in ancient times, they used to teach the Vedas, and they were called Acharyas.
So his favor is already upon his life.
Because those people did not take money.
The word 'one's own Acharya' means that the Acharya's favor is directly upon oneself, it seems.
Or one should not argue or quarrel with the Acharya.
That dispute should not be done even in private.
The reason for that is that he is venerable.
Therefore, everyone should honor the elders with food, wealth, clothes, etc., or by going to meet them and bowing down to them.
Worship them by offering to the soul and dear ones, etc.
So, in this way, a dispute with a venerable person causes great harm in this world and the next.
Verse number 72.
Having heard of your arrival, one should immediately go to meet you with respect, and accompany you until the end of the village.
Our devotees, upon hearing their Acharya coming, should immediately go to meet him with respect.
And when that Acharya returns from his village, one should go to see him off until the outskirts of the village.
My devotees, upon hearing their Acharya coming to their village, should immediately play musical instruments and go to meet him with respect.
They should welcome him.
And when that Acharya is going from his village to another village, my devotees should go to see him off until the outskirts of the village.
In Madhavi's commentary on Parashar Smriti, there is a Smriti verse that says:
When the Guru comes to his village or town, one should go to meet him until the outskirts of the village, the boundary, or any body of water that comes in between.
And when they return, one should also go to see them off as mentioned above.
The word 'cha' implies that gifts should also be given, so understand that.
And one should follow him.
It is written like that.
So, don't just finish by clapping and saying 'wow' to the gift.
That one should give gifts according to one's capacity.
Commentary.
In the same way, when the Acharya comes to his village, my devotees should go to meet him until the outskirts of the village to welcome him.
And when he returns from his village, my devotees should go to the outskirts of the village to see him off with respect.
So, in this way, disciples who go to meet and welcome him, and those who go to see him off, should never argue with the Acharya.
Shri Hari says that you are the inner self.
My devotees, upon hearing their Acharya coming, should immediately go to meet him with respect.
And when he returns from his village, one should go to see him off until the outskirts of the village.
It is stated in Parashar Madhaviya that when the Guru Acharya comes, one should go to meet him.
And when they are returning, one should go to see them off.
So, in today's metro cities, where do we go to find the outskirts?
So, even then, if he is honored and treated respectfully, then go to the main road, or at most, go to the end of your street, but do something.
Stand at the gate.
If it's a big metro city, where do you find the outskirts?
Which is the outskirts of Mumbai?
Or which is the outskirts of Ahmedabad?
So, one should treat him with respect.
It should also be felt in the world that this person respects him.
It should feel like that.
So, act like that.
Victory to Sahajanand Swami Maharaj.
Ha