CHAPTER – 24

The King (Hemantasimha) said:-

O Lord, please give us the guide lines, by means of which, protection of the religious duties, of ladies and gentlemen of our Udhava cult, will be possible. O God, please explain to us as to how the promotion of the righteous path, of religion would take place. Please, also explain about the decline of the practice of religion. 1-2

Shri Hari said:- 

O you King, listen, I shall tell you about the way of protection of the righteous path. Know it for certain, that the association of good people is essentially approved by the scriptures. 3

The company of the blessed people improves the strength of religious practice; and that causes the decrease of demonic vicious qualities. 4

There is apparent outward similarity of outer garb in sermon on Dharma, knowledge and apathy to worldly life, on the one hand and devotion on the other i.e. figuratively between two women, outwardly wearing similar dress. 5

The people belonging to the divine path are very innocent; they work for self- up liftment. To please Lord Krishna they always act according to their customary rules and regulations. 6

Others, who are hypocrites, verbally talk about the religion deceitfully, to grab woman, wealth, amusement, respect and other worldly gains. 7

They are just like mouse. They first puff carefully; and then slowly bite. Thus, those hypocrites first talk about religion etc. and then cut the very root of it (by their adverse behaviour). 8

Utpatti, Lakshana and Sangfal of Asuras.

Therefore, I tell you the clear attributes of the people of the members of the Uddhava cult, by which one can have the discrimination between good and bad people. 9

The most merciful independent god, Lord Vishnu himself manifests upon this earth, for the welfare of the living beings. 10

There are many incarnations of this Lord; Nara, Narayan, Datt, Rushabh, Kapila, Rama, Krishna and many others. 11

After killing the wicked demons, jealous of Dharma, saints and gods, establish their righteous path of Dharma, here over. Those who aspire for emancipation should certainly follow them. 12

I shall tell you about the origin of the demons, as it is described in the Bhagavat Purana and the way these incarnations destroyed those demons. 13

At the time of cosmic creation, Brahma, the creator–created spiritual nescience by its own shadow, with its five fixed periods, for augmentation of the creation of (the universe). 14

Darkness, infatuation, mega-infatuation and darkness, i.e. Tamisra, a type of hell, the fourth and blind darkness, the fifth one, another division of hell. These are the five periodical sections of spiritual nescience. 15

Aja the unborn, the Creator, left that body after creating that Avidya illusion. That body took the form of dark night whereof, (at that time) the demons are (always) powerful. 16

Thus, the demons, Yakshas and wicked spirits, that were born from that body, i.e. the loin of the creator, became the source of trouble (for others). 17

Then, Adharma, the wicked path was born from the back of the creator’s body. It consisted of lust, greed, intoxication, jealousy, anger, violence, ignorance, quarrel, terror fear, infatuation, envy, ego and others: the leaders of the tribe of wicked path; and then resided in the demonic body happily. 18-19

Then those cruel spirits, who were residing in the body of demons, started chasing Brahma himself to devour his flesh and drink his blood. Then, he left that body also. 20

That body (which was left), took the form of Sandhya, those fools took charge of it. Those wicked fellows wandered in all the three worlds and tortured them (the three worlds) (by their cruel deeds). 21

The life of those wicked demons was occupied by the worldly enjoyments- the enjoyments which originated from sinful deeds. 22

Utpatti of Devata, Rishis and Manushyas.

Then, the Creator created through the luster of that body, intelligence, penance, yoga and meditation, with respect, gods, sages, Manus and human beings. 23

Then, the very Dharma, the righteous path was born from the right chest of Brahma, the creator. He resided in deities etc. along with his family-members: faith, friendship, kindness, tranquillity, contented nature, nourishment, activity, progress, intelligence, retentive memory, endurance, modesty and manifest form; these are the wives of Dharma. 24 -25

Just as Laxmi follows Vishnu; Shiva, i.e. Parvati follows Shankar, in the same way, these prowess’, avowedly go after Dharma forever. 26

Auspiciousness, happiness, grace, peace, fearlessness and joy are the sons of Dharma. Dharma has been residing there with these sons, very happily. 27

Dharma, with all his kiths and kins, became the way of life for the Gods. Dharma was the only desired happiness for them (Gods), here and in the other world. 28

The bodies of those, who believe in the sinful way of life, are composed of infatuation and the bodies of those, who believe in the meritorious way, are made up of true knowledge. 29

Dharma, with all its attributes is named as divine asset; and demonic asset has its origin, in unrighteous attributes. In Bhagavad Gita, this divine nature and demonic nature is explained in detail. 30

Divine asset is supposed to give emancipation from the bondage while the demoniacal asset is destined for bondage. Divine nature belongs to Gods and demoniacal nature belongs to Devils. 31

Sometimes, due to some unforeseen circumstances (with respect of) time, place, action or association, demonic asset overpowers some divine persons, who behave like devils. In that case, the divine persons are also considered as demons. 32

In case of the God Indra, while just for the sake of the Parijata tree for (his wife) Shachi, He was vehemently fighting with Krishna, like the Demon king. 33

Sometimes, due to the company of good people or by some special situations, with respect of time and place etc., divine asset enters the demons; and demons behave like divines. In such case they are also worthy to be called Gods. 34

As it happened in the case of Prahlada; although he was a son of demon, he acquired divine nature and engaged himself in the heartfelt devotion to God Vishnu, due to the association of Narad. 35

The same thing happened in the case of his grandson Bali. Bali with the company of Pralhada, left the demoniacal nature, acquired divine nature and became subjected to Shri Hari. 36

Sometimes due to special circumstances with respect to time, place and other factors, this divine and demoniacal nature may exist in human beings. 37

Sometimes, coming in contact in some adverse situation, some human beings, although endowed with divine qualities, being incorporated with demonic traits, they are also looked upon as demons. 38

As in case of Bhishma and Drona, they were endowed with divine qualities; but still, as requested by Duryodhana, the demons from the nether world (Patal loka), seized them and thus they waged a war with Nar-narayan Sri Krishna. 39-40

When that evil spirits, after finishing their job, left their bodies, they resorted to the right path of religion and started worshipping the God. 41

In the same way, sometimes in favourable circumstances with respect to time and place, some evil minded people also behave like divine persons. Then, they are also regarded as divine. 42

Persons like Kadarya, Pingala, and others, due to their contact with God Dattatreya, parted with their sinful behaviour; and became adorable like Gods. 43

Thus, Dharma, righteous path and Adharma, the unrighteous path, residing respectively in Gods and demons, have enmity between each other. 44

They are only in search of the loopholes of their enemy. Being ambitious of winning victory over each other, they wander all over the three worlds, in groups. 45

When Gods take resort to divine nature, with respect to place, time or action, they always win over their enemies, by good deeds etc. 46

Sometimes Gods resort to the places of the regions of unrighteous people, then, the demons win over them by unrighteousness etc. residing in them. 47

Thus, Gods and demons by their respective assets, in this world, are recognized by these two names: divine and demonic, according to their good and bad attributes. 48

The Lord, taking incarnation, kills the demons for protecting Dharma in two ways. Now I shall explain it to you. 49

Two methods of Bhagwan for destruction of Asura. Sometimes the God appears in incarnation of Rama and Krishna and others; and takes an active part, in the worldly affairs. He kills them with weapons. Sometimes He removes their inner evil spirit, by giving them good advice and true knowledge, in the form sword; He does not kill their physical bodies. 50-51

If the God, in the form of Narayan and others, does not take active part in the worldly affairs, then, at times he destroys the internal enemies: the inherent vices, like lust etc., that might have accrued by bad association. He never kills them physically. 52-53

So, all human being who aspire for the spiritual up liftment, should worship the God, who has adopted the form of a human being; and He is the remover of the darkness in the form ignorance. 54

As he is independent, sometimes He appears directly; sometimes he exists indirectly, as invisible by human beings. 55

Even when He is in invisible form, his idol should be worshipped; and service and worship should be offered to saints. 56

Lika Bhagwan, Lakshanas of saints worthy to be cherished.

Saints are supposed to be devoid of lust, greed, special liking for food, urge for acceptance of gifts, attachment, ego, undue love, and pride. 57

The doyen of sages should have endurance, kindness, should be graceful, and should not have enmity with others, and possess a balanced nature. 58

Saints are also of two types: intelligent and less intelligent. Among them intelligent sages, with respect of time and place, always stick to the right path. Though Lord Hari is invisible, due to His fear, these saints always follow the path of Dharma, (right path) as they know that it is eternal. 59 - 60

The other type of sages having firm belief in the greatness of Hari, are always fearless. Their behaviour is uncontrolled at any time or place (as they are of average intelligence), and thus, the wrong elements with all their acquaintances capture them. They become wicked–minded, and are driven out form the religion. 61-62

Among these two types of saints, those, who always follow the right track, should be served very sincerely, by the persons who aspire for emancipation. 63

Those, who never deviate from the vow of celibacy etc., due to the fear of the Lord Hari, such intelligent saints are always subjected to God. 64

The persons who aspire for the final emancipation, should always keep themselves away from the so called fearless devotees of God, comparable only to the hypocrites, being resolved to unrighteous path. 65

God would never be pleased and would not get any spiritual benefit, by serving the hypocrites. They would only be deprived of merit i.e. Dharma. Hence, the company of such people should be always avoided. 66

If a person always keeps himself in company of the noble persons, then, it would definitely enhance the strength of service and his devotion towards God. On the other hand, his association with bad people would destroy his vigour and detract him from the right path. 67

Method of serving saints for lady devotees.

All the living beings can only discriminate between good and bad with the help of proper understanding. Such understanding faculty is found in wise men only; but never in females. 68

When the God Hari is not visible, women should not serve any saint; but instead, always devote themselves in the services of the idol of Vishnu, imagining Him to be present in it. 69

Only if a saint happens to be of good character, then only a woman should hear his discourse in an assembly, only along with her relatives. 70

Father, bother, son and other relatives should first inquire about the saint; and then women can go along with them for his Darshana. There are many such hypocrites and so called saints wandering here and there, who only discuss about the super knowledge, renunciations, devotion etc. It is very difficult for anybody to appraise them thoroughly; and it is also a very difficult task to investigate their well planed frauds. 71 -73

Still, shrewd persons can assess them (saints), by their sharp intelligence. Therefore, here I am giving their salient features. 74

Characteristics of a real saint.

Those saints, who are very pure in behaviour, and who observe non-violence, celibacy, etc. repent for even a small slip-up or a flaw. They, because of the fear of the Lord Hari, whether He is directly perceptible or not, immediately opt for exercising the expiation, as laid down by the scriptures. 75 - 76

If the expiation could not be performed due to some unavoidable circumstances, the saints repent excessively, within and outside. 77

Exactly similar to one, who has committed a major offence, those venerable persons experience the same mental torture, if they happen to make even minor errors, due to some unavoidable circumstances. 78

Those saints who are afraid of women and lusty people than that of even a tiger, who never boast of themselves are known as noble saints. 79

Thus appraised by the householders, the women relatives may go along with them, for taking their Darshana and hear their discourse. 80

Characteristics of a non-saint.

The hypocrite devotees, and those who are jealous of noble people; but who are very sweet in their tongue, should also be appraised by the noble people, with regard to their outer appearance, general conduct and speech. 81

As per the rules regarding the code of conduct for the saintly devotees, laid down by the Lord Himself, in the Vasudevamahatmya, they might have violated them, twice or thrice. But those saints conceal this relaxation, offered to them for the performance of the expiation; and indirectly make publicity of the greatness of God. 82-83

Lord Hari, is indeed the up lifter of the down trodden. Just by uttering His name only once, all the sins are cleared. The power of the utterance of His name, to clear all the sins, is so great that, even a sinful person cannot do that much amount of sin. 84-85

Those hypocrites may say that, it is difficult to be present in the physical company, of the devotees of Lord Vishnu; and may always boast of themselves, in order to endorse their learned personality. 86

About those, who follow the rules of the righteous path of religion, those wicked persons would say that they are still on the way of perfection; and about those who behave uncontrolled, they would call them as accomplished persons. 87

We ourselves are the Supreme soul; the world is definitely the manifestation of that Supreme soul; and the romance of men and women is the enjoyment of that Supreme soul. Indeed when we meditate, we witness the dance of Radha and Krishna in Golok, upper world; and verily, that very Lord Krishna resides in us. 88-89

So the people, who perceive God in Our person, surely attain the supreme abode of God. 90

Thus, know them to be the wicked persons, who have thus cheated all the people by their sweet speech and false deceitful utterances, and by arousing unwarranted trust in themselves, and detracting them from the right path, and who have overcome the unrighteous path. Those persons who take shelter under them, who are influenced by them, are roasted in the Kumbhipaka hell. 91-92

Now, I shall tell you in brief, about the time, when they can be thoroughly appraised; and the persons always moving around them can infer about their purpose and deceptive behaviour. 93

When, the people of the same nature come together, they actually cut the basic principles of devotion, renunciation and the right path i.e. Dharma; and thus they desperately rejoice in establishing the false knowledge of the Supreme soul. Meanwhile, if they come across an aspirant of knowledge, then, those wicked persons hide their own theory and they start talking vehemently, about the Supreme soul very smartly; and talk about Dharma very impressively before them. 94-96

At this juncture, the persons who are always around them should notice their inner intention which is exclusively meant to destruct the right path i.e. Dharma. 97

They should also keep an eye upon their secret attitude regarding drinking liquor, eating meat, keeping company of others wife, theft, killing their own or other persons, or mixing of the castes etc. 98

Just as Vishnu is determined to establish the righteous path, the same way those wicked people are determined to uproot the right path. 99

Thus, being aware of the sinful characteristics of the wicked people, the householders should never escort their wives to take the Darshana of those immoral hypocrites and villainous people. 100

They should never accompany them. Those desirous of final emancipation, should worship the image of Lord Vishnu itself. 101

Those ladies and gentlemen who disobey the rules of the scriptures of the righteous religion, will definitely perish. They fall prey to disgrace and infamy, here in this world and in the Yamaloka also. There, they will experience severe sting of suffering, resulting in intense hue and cry. 102-103

Those who wish to attain the final emancipation by protecting their religion, then, they should contemplate on My discourse with utter reverence. 104

Suvrat said:-

O King! Having listened to this exposition made by Shri Hari, King Hemantasimh, along with the group of sages and all the men and women who had gathered there in the assembly, were very much delighted . Having bowed down to Shri Hari, they set off to their respective lodgings. Shri Hari also returned to his Hermitage. 105

Shri Hari has extracted this cream, in the form of the exposition, made by churning as it were the ocean of the religious scripture, in order to protect the religion of those ladies and gentlemen. O King! those who read or listen to this narration every day, serve to protect their religion and fall at the feet of Lord Vishnu. 106

Thus ends the twenty fourth chapter entitled, ‘Narration of protection of religion, the dialogue between Narayan and King Hemantsimha,’ in the third prakaran of Satsangi Jivan, the life story of Lord Narayan, also titled as Dharmashastra, (the rules of the code of conduct). 24