Ya namo namah
Shri Purna Purushottamaya namo namah
Shlok number 83, continue.
Kartavya Dwarika Mukhya Teerthayatra Yatha Vidhi Sarve Rapi Yatha Shakti Bhavyam Dineshu Vatsalehi
The method of going on a pilgrimage is described in the Skanda Purana, Kashi Khanda.
A person wishing to go on a pilgrimage to the tirthas should first observe a fast at home.
Then, one should worship Ganapati, ancestors, Brahmins, and peaceful murti sadhus.
One should break the fast, observe special rules, and then, with a happy mind, leave home to undertake the pilgrimage.
Swami used to arrange trains for pilgrimages, mostly starting on Ekadashi.
So the fast would be completed.
After going on many trains, in these last trains, there was very short time, so perhaps the setting wouldn't be done much.
After returning from the pilgrimage, one should worship the ancestors.
Therefore, those who undertake pilgrimages receive the fruits prescribed by the scriptures.
A pilgrim should not test a Brahmin at a tirtha.
Feed the needy.
Observe a fast at the tirtha.
Perform tonsure and Shraddha.
Give donations according to one's capacity.
Do not look at women with lustful intentions.
Do not harm living beings.
Do not knowingly speak falsely.
One whose hands, feet, and mind are disciplined, and whose knowledge, penance, and fame are flawless, attains the fruit of pilgrimage.
If a person who goes on a pilgrimage does not accept donations, is content with whatever they have, and does not act with ego, then they receive the fruit of the pilgrimage.
The pilgrim who does not get angry, keeps their intellect pure, speaks the truth, observes vows with firmness, and has a feeling of self and complete intimacy towards other living beings, attains the fruit of pilgrimage.
One who undertakes pilgrimages to holy places is not born in the animal or bird species, nor in a miserable, evil country.
They become eligible for heaven.
And they find the means to moksha.
Sins committed in other places are destroyed in a holy place.
But a sin committed in a holy place becomes like a vajralepa (a strong, indelible paste) and sticks.
A strong pilgrim who has set out on a journey is forbidden from eating twice, etc.
Eat once.
On the journey.
A strong pilgrim who has set out on a journey is forbidden from eating twice, etc.
It is said in the Skanda Purana that if a pilgrim eats twice a day, one-third of the fruit of the pilgrimage is reduced.
33% is lost.
66% remains.
If one engages in business while on a pilgrimage, three parts of the fruit of the pilgrimage are destroyed.
And if one accepts donations, the entire fruit of the pilgrimage is destroyed.
If a vehicle is used, half the fruit is obtained.
If you use a plane, there's no problem.
If one engages in business while on a pilgrimage, three parts of the fruit of the pilgrimage are destroyed.
And if he takes donations, the complete fruit of the pilgrimage is destroyed.
If a vehicle is used, half the fruit is obtained.
And if he carries an umbrella or wears shoes, a quarter of the pilgrimage is destroyed.
If a poor Brahmin sets out on a pilgrimage,
and takes donations there, then for him, it is specifically mentioned in Kritya Ratna and Prabhas Khanda that if a poor Brahmin takes donations in a pilgrimage, he should donate one-tenth of the received donation to a worthy recipient.
He should also donate from the donation he received.
By doing this, he suffers no harm.
That is why Lord Shri Krishna has said that if a wise person takes only as much donation as needed, he is not at fault.
Is this prohibition of taking donations for householders or for sadhus? Brahmins.
Only Brahmins have the right to receive donations, and other householders do not have the right to receive donations.
They are all considered givers.
But if Brahmins want to take donations, they should do it this way.
One should not take anything in a pilgrimage.
And if you have to take it, take a part of it and give it to others.
Brahmin.
So, a sadhu should also know that.
Because they are the recipients of donations in society.
Creditor Devanand.
Devanand and all have gone, they say Levanand is here.
So, they are all creditors, so they should do this, Brahmin.
In Nirnaya Sindhu,
Deval Muni has clarified about getting a tonsure. It is necessary to get a tonsure and fast during pilgrimages to all famous holy places, but one should not get a tonsure or fast in Kurukshetra, Vishal, Badrinath, Viraj, Lonar, and Gaya.
If it's less than a year or two months in a year, and if we go to the same pilgrimage site again, then fasting and tonsure should be done compulsorily.
Should be done or not.
What is in the original verse?
It is 'karayat'.
If one goes to a pilgrimage again after a year or two months, then tonsure and fasting should be done diligently.
Work.
If it's less than a year or two months in a year, and if we go to the same pilgrimage site again, then fasting and tonsure should be done compulsorily. In Hemadri, something special has also been said about Shraddha, that by reciting Vedic Ruk mantras, five rituals in Shraddha, such as Arghya, Avahan, Dvijangushtha Niveshan,
the ritual performed by placing the Brahmin's thumb in the food, the satisfaction question, and Vikir, should not be done in the pilgrimage Shraddha.
Also, in whichever region there is a principal deity, one should perform great worship or small worship according to one's own capacity.
That is called main.
According to the current time, it is convenient.
If one has gone to a pilgrimage site, and there is a main deity of that pilgrimage site, then one should show respect to that deity and perform some kind of worship.
Similarly, in whichever region there is a principal deity, one should perform great worship or small worship according to one's own capacity.
Offer fruits, give dakshina, etc., and satisfy Brahmins well with good food.
Worship Vaishnava devotees and donate cows, etc.
All our dependents should be kind to the poor and weak.
Care for the poor according to one's ability, as if they were one's own.
But do not insult them.
It is said 'vatsalayahi', isn't it?
So, one should shower affection as if showering love on a son.
And help him.
All these people are coming.
So, give a little, don't do that.
They are going to leave, they would have gathered there if they had walked.
Meaning, if there is strength.
That's why it's said 'as per one's capacity'.
If there is no strength, then nothing.
But do not disrespect.
Do not disrespect in a pilgrimage.
All our dependents should be kind to the poor and weak.
As if they were their own, according to their capacity,
And they have attained glory, that is why I have to serve them with love.
Pilgrimage to holy places should be done according to the strength of the hands, feet, and other body parts.
But there is no insistence that one must undertake a pilgrimage.
It's not like it has to be done.
Or there is no insistence that it must be done once in a lifetime.
If you have the strength, do it.
If it is, it is good.
It brings merit.
And one develops affection for God.
If one does it in such a way that it fosters love for God, then.
The purpose of pilgrimage is to develop love for God.
When there are all these places of God's divine play and grand histories of God are contained there, one can become more devoted by going there.
Sitting here, we cannot become devoted to Chhapaiya from Chhapaiya.
But if one has gone to Chhapaiya.
And what can be achieved through devotion cannot be achieved by being far away.
So, one should go on a pilgrimage to attain devotion.
We go to the divine places of Maharaj.
And when we go there and remember Maharaj, remember Maharaj's divine play, remember Maharaj's purpose, and Maharaj's grand resolve to bring welfare to jivas, and we remember it sitting at home, then in both, there will be a slight difference in the heart becoming devoted.
So that the heart becomes more devoted to Maharaj.
Therefore, one should go on a pilgrimage with such an aim and such a feeling.
But it is not compulsory to go.
Pilgrimage to holy places should be done according to the strength of the hands, feet, and other body parts.
But there is no insistence that one must undertake a pilgrimage.
In olden times, it was like, they used to walk, so they had the strength of their hands and feet.
Nowadays, if everyone goes by vehicle, they should do it according to their financial capacity.
Do not travel too much beyond your capacity.
Pilgrimage to holy places should be done according to the strength of the hands, feet, and other body parts.
But there is no insistence that one must undertake a pilgrimage.
There are many doors to the flow of devotion.
Being compassionate towards the poor is a greater merit than undertaking pilgrimages to all holy places.
If there is no compassion, then that is a great merit.
Show compassion to the poor.
Each person has two options.
If one has some surplus finance, either they go on a pilgrimage, or they help someone who is truly poor, then that also brings the same amount of merit.
Not going on a pilgrimage.
And if one does something that earns someone's blessings, then that also brings the same amount of merit.
There is also merit in arranging pilgrimages for others.
Arranging pilgrimages for others.
How did he arrange it? By giving money himself, or like Shastriji Maharaj used to arrange trains?
That is already more for everyone if one becomes the cause in it.
If there is no compassion, all pilgrimages undertaken become meaningless.
There were many such devotees during Maharaj's time, weren't there?
This brother, Ganesh Sheth of Una, used to take all those devotees and arrange for them to have darshan of Maharaj.
Through that, they would meet Maharaj and their well-being would be ensured.
In Jainism, there is a Sanghavi.
When is one called a Sanghavi?
When one takes a group (sangh) and arranges a pilgrimage to Palitana.
When one takes a group from far away at their own expense, then they become a Sanghavi.
So, who would have carried the surname Sanghavi from before? It means their ancestors must have done something like that.
That's what it means.
So, there is merit in arranging it, as you say.
If there is no compassion, all pilgrimages undertaken become meaningless.
Therefore, it is said with the words 'Bhavyam Dineshu' that one must be compassionate.
Or, one should undertake a pilgrimage according to one's capacity, and pilgrims should be compassionate towards the poor.
That is, the poor people living in the holy place.
And give donations according to your capacity.
The ritual of giving donations to the poor, is it only in a pilgrimage place or anywhere?
That can happen anywhere.
If one has the power.
It's not necessary to give donations only when one has the power and goes on a pilgrimage.
If one has the power, they can also give donations while sitting at home.
But Maharaj's meaning here is that just as much merit and virtue there is in going on a pilgrimage, there is just as much merit in helping this person.
To feed the poor or give donations, and to feed and give donations to a devotee of God.
That is a completely different thing.
Maharaj said that
What discretion should be kept in that?
What discretion should be kept in that?
Priority.
If we have the strength and capacity to help a devotee of God.
We feel that we should help someone this much.
Then first find a devotee of God and help the devotee of God, and if there is more, then help the poor. But Maharaj said not to despise the poor. There should be no hatred towards them in our hearts. There should be no hatred towards them.
But Maharaj said not to despise the poor.
There should be no hatred towards them in our hearts.
There should be no hatred towards them.
His destiny is such that God has given him such a lack.
So that is the play of destiny.
So don't hate him.
If you can help him, then do so.
But we have limited power.
That I can only help this much.
Then prioritize a poor devotee of God.
And by helping him, a lot of merit is gained.
Because he has a connection with God.
These are the thoughts of the path of devotion to God, and if there is no devotion to God, then one thinks, who needs it more?
And if there is no devotion to God, then one thinks, who needs it more?
Give to whoever has the most need.
Then it is considered successful.
It is considered meaningful.
Those are thoughts without devotion.
And if there is devotion to God, then one should think, who is the devotee of God in that?
Even if he is a devotee of God, a very extreme devotee, and another person has extreme need, meaning he is poor.
Even then, devotees of God think that Maharaj's thought is to help the devotee of God first.
Because he is an extreme devotee.
And that indicates the devotion of our heart.
And the one with extreme need shows the goodness of our heart.
That shows the goodness of our heart.
So, a devotee of God should also be a good person; one should not sit around being completely wicked.
So, one should be a good person and also a devotee, but there is a priority order in that.
That if we have devotion to God, then goodness will automatically come.
Because God is the king of good people.
God is not wicked.
So if He resides in our hearts, goodness will automatically come.
So first, if devotion comes into our hearts, then if we prefer the devotee of God first, then devotion comes into our hearts.
So our priority should be towards the devotee.
In pilgrimage places, when donating to a guru's place, should one exercise discretion or
How to exercise discretion in pilgrimage places, some pilgrimage places, then how is the donation we make used?
How is it used?
Pilgrimage places are very pure and excellent.
But the donation that is made
Don't be discreet in feeding.
It is said everywhere to be discreet in giving donations.
Nothing is said about that here.
In feeding, if someone is hungry, feed them.
Then, suppose you want to help with wealth.
Then its justice is the same.
That the donor receives fruit according to where he uses it.
Whether it is in a pilgrimage place or elsewhere.
If someone is in a pilgrimage place and helps someone with 500 rupees, and that person drinks alcohol or something else, or commits such an act that results in sin, then this person becomes a partner in that sin.
This rule applies to pilgrimages and all other places. It is not specifically stated that one should or should not do this in a pilgrimage.
Therefore, when giving charity, one should not discriminate when feeding a hungry person, thinking whether this person is good or that person is good. It is stated in some scriptures that one should not look at such things too much.
If someone is suffering from hunger and is not getting food, then feed them.
And if you find a devotee of God, then you get more merit.
It is said that what is achieved by countless conches when one devotee of God eats?
It is said in the words of great saints that if one feeds a devotee of God, they gain the merit of feeding the entire universe.
There is a question from Gulbarga that
There is a question from Gulbarga: if saints give charity to someone, who gets the merit?
Whoever wants to give, gets it.
Merit can be transferred, right?
If I want to give it to this person, then they get it.
Sin cannot be transferred, so there is no such system for it.
It's a one-way system.
So, when saints perform meritorious deeds, it is not necessary that they should only receive the fruit of their merit.
If one makes such a resolve, they attain devotion to God.
Any meritorious deed can be transferred into devotion.
So we do it to please God; we don't do it to earn merit.
Therefore, we should perform good deeds so that Maharaj is pleased and we develop devotion towards Maharaj.
Because Maharaj had such a nature, and if we follow that nature, then Maharaj's pleasure upon us increases.
And also keep such a resolve that Maharaj is pleased.
And we should have devotion to Maharaj, not to the one we give to.
Otherwise, mostly, if one doesn't think, then the devotion goes to the one to whom it is given.
Verse number 84.
Vishnu, Shiva, Ganapati, Parvati, and Divakara (Sun) - these five deities are to be worshipped by my followers.
And our dependents, those who are our dependents, should worship Vishnu, Shiva, Ganapati, Parvati, and Surya as the five revered deities.
All my dependents should worship these five deities.
Which ones? In response, it says Vishnu, Shiva, Ganapati, Parvati, and Surya.
Among them, Shri Vishnu is Padmanabha Narayana himself, and being the primal incarnation of Purushottam Narayana, he is indeed worshipable.
Shri Shankar is the king of Vaishnavas and the propagator of the Vaishnava dharma, hence he is worshipable.
Shri Ganapati is referred to as an partial incarnation of Shri Krishna in the Ganapati Khanda of the Brahma Vaivarta Purana.
And all the deities have established him as the foremost worshipable one.
Devi Parvati is half the body of Shri Shankar, or she is helpful in attaining Shri Krishna directly, hence she is worshipable.
For this very reason, there is a story in Shrimad Bhagavatam that the Gopis of Vraj worshipped Devi Parvati Gauri.
In Kundinpur, Rukmini, and in Dwarka, Vasudevji and others worshipped Devi Ambika Parvati.
Sitaji had done it.
So, it means that Parvati is helpful in attaining God.
If someone observes a vow for her and makes a resolve to attain God, then all these people attained God through such a resolve.
Rukmini made a vow and worshipped the goddess, and she attained Lord Shri Krishna.
Sitaji worshipped this goddess and made such a vow, and she attained Rama.
And wherever such a thing happens, one should worship where it is being worshipped.
So, if Parvatiji makes a resolve and performs worship with that resolve, she helps in attaining God. Therefore, she is a Vedic-renowned goddess, and she should be worshipped.
To be revered.
Shri Surya is the presiding deity of the Gayatri Mantra, who bestows the state of a Brahmin.
He is the form of God.
He is the embodiment of the Vedas.
And he is the root of religious activities, therefore he is venerable.
There is no room for the fault of relying on others here.
These five deities are the well-known deities of the Vedas.
And if one respects these deities, then there is no fault of relying on others.
Even if one is a devotee of God, there is no fault of relying on others.
Relying on others is only said when one is completely worshipping them.
In this, as I said, they are considered venerable.
Give them respect.
If it is their birthday, then worship them appropriately.
We worship Ganesha on his birthday, Ganesh Chauth.
We worship Shiva on Shivaratri.
So there is no fault of relying on others.
In this, Vaishnava devotees should establish the Panchayatan deities with Shri Vishnu as the main deity, thus it should be understood.
There are five such Panchayats.
Vishnu Panchayat, Shiva Panchayat, Ganesha Panchayat, Surya Panchayat, and Devi Panchayat.
Whose Panchayat is called Panchdev, Panchdev is of this.
But because if it is Devi's Panchayat, then Devi is to be established in the center.
And on all four sides, even if Lord Shankar is her husband.
Many brave and chaste women do not put their husbands in a corner.
In that way.
Why keep him as the main and all the others on the side.
Even if it is Vishnu Panchayat, Vishnu should be kept as the main deity.
If it is Shiva Panchayat, then Shiva should be kept in the center.
And all these should be kept aside.
And all five of them should be worshipped together.
The main deity in the center is worshipped primarily, and the rest are considered subordinate deities and are worshipped in that manner.
In that way, whoever worships, their Panchayat puja is performed.
In this, Vaishnava devotees should establish the Panchayatan deities with Shri Vishnu as the main deity, thus it should be understood.
For example, Vishnu should be placed in the center facing forward, Shankar in the northeast corner, Ganesha in the southeast corner,
So then you take a clockwise turn.
The order remains the same.
Take the right turn of the clock, of the clock.
Clockwise.
Not anti-clockwise.
Vishnu should be placed in the center facing forward, Shankar in the northeast corner, Ganesha in the southeast corner, Surya in the southwest corner, and Devi Parvati in the northwest corner.
It is stated in Padartha Darsha that when establishing the Panchayatan deities, the respective gods and goddesses should be installed as mentioned below.
For example,
If it is Shankar Panchayatan, then Vishnu in the northeast, Surya in the southeast, Ganesha in the southwest, and Parvati in the northwest.
If it is Surya Panchayat, then Shankar in the northeast, Ganesha in the southeast corner, Lord Vishnu in the southwest corner, and Parvati in the northwest corner.
If it is Parvati Panchayat, then Parvati should be placed in the main front, Lord Vishnu in the northeast, Lord Shankar in the southeast corner, Ganesha in the southwest, and Surya in the northwest.
And if it is Ganesha Panchayat, then Vishnu in the northeast, Shankar in the southeast, Surya in the southwest, and Parvati in the northwest should be installed.
If these five deities are installed starting from the northeast corner in a clockwise manner as mentioned above, they bestow happiness.
And if they are installed differently, it causes harm.
The nature of directions is shown in Prayog Parijat that the east direction should be considered facing the main deity, and based on that, other directions or sub-directions should be imagined.
Commentary.
My ekantik devotees, who are devoted to moksha, the ultimate human endeavor, should perform the worship of Panchayatan as per the tradition of Dharma Shastra and good conduct.
The five streams of Panchayatan worship are prevalent in Sanatan Hindu Dharma.
One is the Vaishnava tradition, the Shaiva tradition, the Devi tradition, and the Surya and Ganesha traditions.
These five methods of worship have been in practice.
And they are accepted by the scriptures.
They are called scriptural deities.
All the other deities who are very small are called minor deities. This is not for minor deities.
My exclusive devotees, who are devoted to the ultimate goal of liberation,
Especially those who are violent and those who are, as they say, often fallen souls, they are worshipped as deities. So, the Bhutis are powerful, meaning they are like a strong man's heavy stick, so they are worshipped.
My exclusive devotees, who are devoted to the ultimate goal of liberation, should worship the Panchayatan deities as per the tradition of Dharma Shastra and good conduct.
If we worship the Panchayatan deities, it is considered as worshipping other deities, but with that feeling, one should not abandon that worship.
Merely worshipping the revered deities does not violate the principle of exclusive devotion. Violation is said to occur when those deities are accepted as supreme and paramount.
Among those Panchayan deities, Vishnu is the chief. The worship of Shiva and others, starting with Vishnu, is called Panchayatan Puja.
Shri Hari says that according to the Vishnu tradition, since Vishnu is mentioned first, his preeminence is evident. After that, Shiva, Ganapati, Parvati, and Surya are mentioned.
My devotees should consider and understand these five deities as venerable.
Verse number 85
In any calamity caused by ghosts, etc., the Narayana Kavach (armor) should be chanted, and the Hanuman mantra should be chanted, but not the mantras of minor deities.
And if sometimes there is a disturbance from ghosts, spirits, etc., then one should chant the Narayana Kavach.
Or one should chant the Hanuman mantra.
But without that, one should not chant the stotra and mantra of any other minor deity.
If sometimes there is suffering from ghosts, etc., due to impurities and other faults, then one should chant the Narayana Kavach according to the method described by Vishwarupa in the sixth canto of Shrimad Bhagavatam.
Here, in 'Bhoot Pret Adi', the word 'Adi' is used, which means that Pret, Pishach, Shakini, and Brahma Rakshas, etc., should also be included.
Here, the word 'Narayana Kavach' is used, and Vishwarupa says that when any kind of fear arises, one should wear the Narayana Kavach.
Then, to wear the Narayana Kavach, one should wash hands and feet and wear a holy ring of darbha grass on the hand.
It describes the method of how to recite the Narayana Kavach. There is a beautiful verse about 'dhotaangri'.
Sit facing north in a pure manner, perform achaman three times, keep speech under control, and perform anganyas and karanyas with the ashtakshar, dwadashakshar, and shadakshar mantras.
Meditating on Narayana, one should wear the Narayanamaya Kavach.
In this way, one should chant the Narayana Kavach.
And to ward off that disturbance, one should chant the Moola Mantra of Hanumanji, known as Veer, and the rosary according to the method described in the Mantra Shastra.
But one should not chant the mantra of any other minor deity except Lord Shri Krishna and his devotees.
Because chanting it incurs the fault of relying on others.
In the worship of Hanumanji, the fault of relying on others does not apply.
Because in the Ramayana, Shri Raghunathji has said that whoever worships the great soul Hanumanji, has worshipped me in this world, it is certain.
He is an exclusive devotee of God, so there is no fault of relying on others in that.
Commentary
Regarding the worship of other deities, Shri Hari says that if at any time there is a disturbance from ghosts, spirits, demons, etc., then to avert that disturbance, the Narayana Kavach Stotra that Vishwarupa narrated to Indra in the eighth chapter of the sixth canto of Shrimad Bhagavatam
Nityanand Swami has also composed a similar Hari Kavach, hasn't he?
So, what is in Narayana Kavach? There is nothing else.
It is prayed by taking the names of the incarnations of God, such as 'Lord Rama, protect me on the way,' 'Lord Vaman, protect me at night, in bed, in the morning.'
Nityanand Swami
He took the names of Maharaj in that way and prayed to Maharaj to protect him in this time of crisis.
So we have done recitations many times and performed purashcharanas.
So it is Hari Kavach.
Such a Hari Kavach was created by Nityanand Swami.
It is a prayer to Maharaj in the name of Maharaj.
So Maharaj said in this that we can also recite the Hari Kavach.
In the mantra of Hanumanji, one can recite the Niti Pravin or any other mantra.
Nothing much has been done in this.
Everyone speaks Niti Pravin.
The mantra of Hanumanji is for the worship of Hanumanji, Om Namo Hanumate Bhayabhanjanaya.
That is for the worship of Hanumanji.
When ghosts come, everyone speaks Niti Pravin.
Yes
So Niti Pravin speaks, so
Regarding the worship of other deities, Shri Hari says that if at any time there is a disturbance from ghosts, spirits, demons, etc.
then to avert that disturbance, one should recite the Narayana Kavach Stotra which Vishwarupa told Indra in the eighth chapter of the sixth canto of Shrimad Bhagavatam.
If a ghost has possessed someone
And then if one recites Niti Pravin like that, then Hanumanji comes.
And the ghost says that.
Now there are not many ghosts; such ghost possessions are rarely seen.
Earlier, in Rajkot, when someone's vacation started, new people would come, and on Saturdays, they would recite Niti Pravin.
So, he would scold them properly.
Such
Two or three such incidents had happened, and he would scold them and chase them away.
And if he is made to sit and told to recite Niti Pravin, then he says that the ghost is beating him.
Hanumanji is hitting me with a mace.
He says that.
So if we recite Narayana Kavach, if we recite Hari Kavach, and if we call Maharaj, then Maharaj will not come.
Just as Hanumanji comes, Maharaj also comes.
So, the meaning of his prayer is that there is so much power in this mantra.
We just don't see with our eyes.
Again, if a ghost sees, then we are not called like ghosts.
Still, sometimes we are given the analogy of a ghost, that he is like a ghost.
Actually, the ghost must be thinking, 'Why is he giving my analogy?'
I see Hanumanji, they don't see anything.
Even if they go to see the idol, they don't see it, and even if I am sitting outside here, I see it.
And if we recite Narayana Kavach, and we recite Hari Kavach of God, and pray to Maharaj, then Maharaj will surely come.
Just as Hanumanji comes with his mace, Maharaj also comes with his weapons.
To protect the devotees.
And that is why Nityanand Swami composed that stotra, isn't it?
He made Hari Kavach.
He made a shield.
It is for prayer.
So, in the lives of these people, it happens like this, but then we don't have faith.
That all these are here and sitting here.
And he works.
He works for us and protects us.
When we call, he comes.
So, he comes when there is trouble.
Even if we pray without reason, he comes.
He listens to our prayers, that's what it means.
It's not like Hanumanji only comes when someone recites Niti Pravin and is possessed by a ghost, and doesn't come when we just speak.
It's not like he needs to do any exercise or comes for exercise.
He comes after hearing our prayers.
So, even when we are praying to God, God is present in his form.
It's just that our eyes have a veil, so we don't see it.
And even then, the same thing happens, the ghost sees, but we don't.
Narayan Das Swami told Hanumanji, "If you become light, Balia Dev, then there will be worship."
And then here, no one will offer a thal.
You are sitting right below here, Hanumanji was below in Junagadh, wasn't he?
So Narayan Das Swami took Hanumanji up, and Hanumanji took Ganpati up.
When there is a disturbance from ghosts, etc., is it considered best to chant Hanumanji's mantra or Swaminarayan mantra? Whichever one's heart inclines towards.
It is said to be the best.
All the deities come with faith.
If we have more faith in someone, we call them and they come quickly.
If we have more attachment to someone, we call them and they come quickly.
If we have a lot of attachment to Maharaj, then we should call Maharaj with Harikavach.
And if we have less attachment to Maharaj and more attachment to Hanumanji, and we call Hanumanji, then he will also come.
No one comes like that.
But where to call, God has given us the choice.
Call whoever you are attached to, they will all come.
If you call Hanumanji, Hanumanji will come, and if you call Maharaj, Maharaj will come.
We need attachment in our heart.
If at any time there is an affliction from ghosts, spirits, demons, etc., then to avert that affliction, one should recite the Narayana Kavacha Stotra which Vishnu in the form of Indra told in the eighth chapter of the sixth canto of Srimad Bhagavatam, or chant the mantra of Hanumanji.
But one should not chant the mantra of any minor deity.
And the history of this Narayana Kavacha is very good in the Bhagavatam, I don't remember much.
But he recited the Narayana Kavacha, took the bone of that sage, and Indra went to fight, and then he killed him, meaning he defeated Vritrasura.
So, there is so much power in this Kavacha.
Even to kill demons, he just chanted it, and his bone became like a thunderbolt, and he made a thunderbolt out of it.
Of Sage Dadhichi.
All that narrative comes in it more.
Then we might have forgotten it now.
Or chant the mantra of Hanumanji.
But one should not chant the mantra of any minor deity.
And the history of this Hanuman Narayana Kavacha is very good, for example, if other goddesses and deities are worshipped.
They might be expelling ghosts.
But Maharaj said that we are of the Vaishnava tradition, we are pure, we are devotees of Maharaj and devotees of Lord Narayana.
Therefore, he should not worship other deities.
And this Hanumanji is an exclusive devotee of God, chanting his mantra is faultless.
Verse number 86.
When there is an eclipse of the sun and moon, all other activities should be immediately abandoned, and one should become pure and chant the mantra of Lord Krishna.
And when there is a solar or lunar eclipse, all our satsangis should immediately abandon all other activities, become pure, and chant the mantra of Lord Shri Krishna.
When there is a solar or lunar eclipse, at the time of contact, all of you should immediately abandon other worldly activities.
Bathe and become pure.
Then the eight of Lord Shri Krishna.
Shastriji Maharaj celebrated the lunar eclipse on the banks of the Ganga in the last train, it was celebrated very grandly, there was a whole train.
And everyone went to the banks of the Ganga.
And it was done very grandly then.
Then
We, the Radadiya family, Bhimjibhai and his brother, I forgot the name.
So those two brothers didn't get along.
So there was no communication.
Then Swami made them talk by sitting there.
And both brothers met and cried.
The whole assembly became so serious.
And there, on the banks of the Ganga in Haridwar, this eclipse was celebrated.
So, one should bathe even before the eclipse begins.
Before the eclipse begins.
Yes, it is said so.
After becoming pure, before the eclipse begins, one should bathe and sit there, and then bathe again.
When there is a solar or lunar eclipse, at the time of contact, all of you should immediately abandon other worldly activities.
Bathe
to become pure.
Then, one should chant the Ashtakshara mantra of Lord Shri Krishna or the name mantra.
One should do that bhajan.
At that time, one should not remain without bathing, nor should one do any other worldly work.
Sage Vashishtha has said that,
We went to Itvaya in '74, and there was a lunar eclipse at night, and Swami was there at that time.
So then we went to bathe in Machhundri at Droneshwar in the morning.
Swami walked.
From Itvaya temple, the temple was not yet built; it was still being built.
Then walked in the morning.
Went.
At that time, one should not remain without bathing, nor should one do any other worldly work.
Sage Vashishtha has said that during Rahu Darshan, meaning,
Don't sit on the computer and make a video then.
During Rahu Darshan, that is, during an eclipse, all castes of people are affected by sutak.
Therefore, one should bathe at the beginning of the eclipse and perform homa and japa in between.
Purush, Purush, then perform homa.
It is stated in Purashcharana Chandrika that one should bathe when there is a solar or lunar eclipse.
From the moment of contact, with a concentrated mind, until the eclipse ends, one should chant the mantra of Lord Jagatpati.
Markandeya mentions a special characteristic regarding bathing during an eclipse: cold water is more sacred than hot water for bathing.
When there is sutak purity, one should not bathe with hot water.
If someone has gone to perform cremation rites, and then comes back and bathes with hot water, it should not be done with hot water.
That is called the sutak bath.
Similarly, an eclipse is considered a sutak bath.
So, during an eclipse, if one wants to bathe beforehand, there is no problem.
We are told to bathe beforehand, so if one bathes with hot water after washing, there is no problem.
But after the eclipse, during the purification bath, one should not bathe with hot water.
Markandeya mentions a special characteristic regarding bathing during an eclipse: cold water is more sacred than hot water for bathing.
The water one brings oneself is superior to water brought by others.
Compared to water stored in a vessel, water on the ground is better.
Pond, river, that.
Flowing water is superior to stagnant water on the ground.
And the water of a lake is purer than that.
And even more, the water of a river is especially meritorious.
The water of a pilgrimage site is superior to that.
And even more, the water of a large river is especially sacred.
Ganga water is more sacred than that.
And even better than that is the water of the ocean.
In Nirnaya Kamalakara, the ocean is said to be greater than all pilgrimage sites.
Everywhere.
Because in the ocean, the Ganga merges, the Yamuna merges, and all holy rivers merge.
That's why it is called a great pilgrimage site.
But bathing itches a lot.
So no one prefers to bathe.
Modern, reformed people don't have the wisdom of pilgrimage, so they don't prefer it.
In Nirnaya Kamalakara, Karma states that,
Hot water is for sick people to bathe.
This arrangement should also be understood and accepted for bathing during sutak and similar occasions.
Also in other sutaks.
This sutak and also in other sutaks.
In Madhaviya, Vashishtha says that if someone has a birth sutak or death sutak ongoing and an eclipse occurs in between,
then from the moment the eclipse touches until it ends, they are not affected by the impurity of birth or death sutak.
But in that, one can make a resolve for charity etc.
People in sutak then make a resolve but cannot give donations.
But during an eclipse, one can give donations, even if there is sutak.
If someone has a birth sutak or death sutak ongoing and an eclipse occurs in between, then from the moment the eclipse touches,
until the eclipse ends, they are not affected by the impurity of birth or death sutak.
But during the time of the eclipse, they remain free from the impurity of birth and death.
A special point about observing an eclipse is also mentioned in the Brahma Siddhanta.
is said.
When there is an eclipse in the sky, everyone should see it by holding a cloth in front of it,
or look in oil, water, or a mirror.
A pregnant woman should watch it on TV, which is the best option now.
But don't spend the entire eclipse time watching TV.
They show it on TV then, right?
Clip
S-clip or what do you call it?
Eclipse, eclipse.
When there is an eclipse in the sky, everyone should see it by holding a cloth in front of it, or look in oil, water, or a mirror.
A pregnant woman should not watch an eclipse without covering herself with a cloth.
Actually, it should not be seen at all.
It has adverse effects on the fetus.
The eclipse is severe.
So it also harms the eyes.
Even all scientists say that.
Regarding the Vedha here, it is said that for a lunar eclipse, one should not eat for three prahars (nine hours) before the eclipse, and for a solar eclipse, one should not eat for twelve hours before the eclipse.
So the Vedha applies.
In Madhaviya, the elder Gautama has said that one should not eat 12 hours before the start of a solar eclipse and 9 hours before the start of a lunar eclipse.
This prohibition does not apply to children, the elderly, and the sick.
Children, the elderly, and the sick should not eat three hours before the eclipse prahar.
They should keep it three hours before.
Thus, it is stated in Nirnaya Sindhu.
If the sun sets while eclipsed in the evening, then one should not eat for 12 hours before and 12 hours after that.
That's a clip.
So, if the sun sets while eclipsed, it is called Tara Hutak.
So, the next day, after seeing the sun and bathing, one can drink water and so on.
Until then, do nothing.
The same applies to the moon.
If it sets while eclipsed,
then nothing should be eaten all day.
And at night, when it gets dark and the stars appear, after seeing the stars, one should bathe and then eat, eat, eat.
Until one eats and drinks, it is considered Hutak.
So it is called Tara Hutak.
Then it also applies to the sun; even if stars are not visible in the sun, it still applies to the sun.
One
If the sun sets while eclipsed in the evening, then one should not eat for 12 hours before and 12 hours after that.
In a lunar eclipse too, if the moon sets while eclipsed in the morning, then one should not eat for 12 hours before and 12 hours after that.
In Nirnaya Sindhu, it is actually only nine hours.
One should look at the original shloka.
There probably won't be any difference.
In the morning twilight, if the moon is eclipsed, one should not eat in the previous night and the next day, as stated there.
Hour
Hours are not written, but night is written.
Huh?
It is written as day and night.
Day and night are written.
So
12 hours
If it sets while eclipsed, it feels like 12 hours.
But its previous Vedha of the moon is only nine hours.
It doesn't become 12 hours.
But still, one has to look into the Smriti texts about it.
Do not eat.
No food for the whole day.
Its Vedha applies.
And the eclipse applies.
So, if it doesn't happen all day, then 12 hours have passed for it.
And if the sun sets while eclipsed, then one should not do anything all night, so it takes 12 hours.
The latter 12 hours are equal for both.
The previous Vedha is 12 hours for the sun and 9 hours for the moon.
Commentary
Many people, with the desire to attain Siddhi of mantras during an eclipse, chant the mantras of minor deities.
They do it by going to the cremation ground.
The worship of impure deities is more prevalent during an eclipse.
Many people, with the desire to attain Siddhi of mantras during an eclipse, chant the mantras of minor deities.
But our devotees should completely abandon this trivial path.
However, during times like an eclipse, everyone who has bathed and become pure should perform the fundamental acts for overall well-being.
Chant the mantra of Shri Krishna.
Impure mantras do not work, they become उल्टा सिद्ध (reversed).
On the contrary, some have to become more impure.
When there is a solar or lunar eclipse, one should abandon all worldly activities and purely chant the mantra of Shri Krishna.
Here it is said to abandon worldly activities, but the rituals like Pitru Tarpan, etc., performed during an eclipse should not be abandoned, but those rituals should be performed.
There is a question
It is Mantra Swami's question.
In the present time, the darshan of divine elements is less, and also, incidents of ghosts and spirits are less.
If one does not have darshan of God, it can be understood that our divinity has decreased.
But where there are ghosts, etc., if sins are increasing, they should be seen more. So how to understand that?
Ghosts
need extremely dirty places to live.
So, nowadays, cleanliness has increased among people, and therefore, ghosts have moved away from there.
Where there are more dirty places, if we go there and become dirty, then we might see them.
But that is not worth doing.
So, ghosts mostly live in impure places.
Mostly, ghosts prefer to live in impure and desolate places.
So, where there is an increase in population, for example, a dirty place, there are also gutters.
But where there is more population, in a desolate place,
It was said in those atonements, wasn't it, that in Karma Vipak, it was said that in Karma Vipak, a ghost suffers the punishment of Yama, and after performing atonement, it either takes the form of a ghost in a desolate place or something else happens, all that was mentioned.
So, the place where ghosts live is impure and desolate; that is their priority.
So, where there is an increase in population, if ghosts happen to live there, they eventually leave.
And from there, they search for a desolate place.
So that happens.
There is a last question.
from Dilipbhai Kotadiya.
Many times, understanding the greatness of God, one feels that for the small troubles of ghosts, etc., Maharaj should be given a little trouble. Instead, one should take the help of Hanumanji.
So, in such an understanding, is it considered a flaw in the understanding of Pativrata bhakti?
No, there is no flaw in Pativrata by worshipping Hanumanji.
It is not mentioned in the Shikshapatri, so we should only believe what is said in the Shikshapatri.
There is no flaw in Pativrata in that.
But Maharaj does not suffer any such trouble. We are the cause of trouble for Maharaj.
So, for Maharaj to liberate us is a great difficulty.
So, we don't need to feel much pity for Maharaj, and if one worships Maharaj, Maharaj comes.
And if one worships Hanumanji, Hanumanji comes. There is no big problem in that.
Victory to Sahajanand Swami Maharaj.