The next few Shlokas are very important as they define the various entities and categories which make up a Vedantic Philosophy, and therefore in these Shlokas Lord Swaminarayan defines his Vedantic belief to a certain degree.
Firstly he defines Dharma: Dharma Gneyaha Sadacharaha Shrutismrutyupapaditaha - Dharma is explained as the duties or right conduct as explained by Shruti (Vedas) and Smruti (Yagnavalkya’s Dharma Samhita). Manusmruti explains - Shrutistu Vedo Vigneyo Dharmashastram Tu Vai Smrutiha ‘The Vedas are the Shruti and the Dharmashastras the Smruti.’
Sadachar is explained as good conduct that is supported by the ideals of Loka (community) and Shastra (scriptures). Such Sadachar is simply Dharma and worthy of practice. Dharma has been explained as the support of the whole universe. Jaymini Muni has explained it as quite simply, ‘Dharma is action upon permission,’ (permission of elders, saints, Shastras etc. should be understood here).
Madhavacharya has explained, ‘That which is duty and encouraged is Dharma.’ Smruti further explains ‘The acts glorified by those who have an understanding of the Vedas are Dharma. Similarly those acts slandered by such folk should be considered as Adharma.’ Shrimad Bhagwat says, ‘That which is enforced by the Vedas is Dharma and that contradicting them is Adharma.’
Manu explains the advantages of living in accordance with Dharma: ‘Those who obey the Dharma prescribed by Shruti and Smruti achieve fame and after death attain heavenly bliss.’ Mokshadharma explains, ‘Sadachar, Smruti and the Vedas are the three properties of Dharma.’
Mitakshara gives the six types of Dharma: ‘(i) Varna - caste (ii) Ashram - stages i.e. householders etc., (iii) Varnashram - pertaining to both Varna and Ashram, (iv) Guna - meritous acts, (v) Nimitta - purposeful and (vi) Saadharana - ordinary or common.’ Shatanand gives examples of these: Varnadharma - Brahmins should always refrain from alcohol and other intoxicants; Ashramdharma - Service to Agni (fire) and begging for food (Bhiksha); Varnashram Dharma - Brahmins accepting the punishment of Khakhara; Guna Dharma - Kings, endowed with various qualities should serve and protect the people (Praja Palana); Nimitta Dharma - is performance of Prayaschit to intone for sins; Sadharan Dharma - duty of Ahimsa (non - violence) etc.
Bhakti is now explained: Mahatmyagnanyugbhirisneho Bhaktischa Madhave - love for God Shree Krishna (Madhava), together with supreme knowledge is Bhakti. Supreme knowledge is knowledge of the greatness of God as explained by Shastras and Satpurusha (great/holy men). Shatanand here equates Bhakti with chanting of Gods holy name; thus explaining that such chanting bears great fruits.
Bhakti is surrender to God. The Puranas explains, ‘Those who go to God for shelter even once and say, “I am yours” are uplifted to a state of fearlessness (Nirbhaya), this is Lord Hari’s custom.’
Maya Lakshmya Dhavaha Swami Madhavaha Shrikrushnastusmin - Ma is Lakshmi, Dhava is husband or Lord and thus Madhava is the husband or Lord of Lakshmi - Shri Krishna. Great love or affection for Shri Krishna is therefore Bhakti. Shandilya Sutra explains, ‘Bhakti is great love for God (Ishwar). Only those who have such love for God derive Moksha (Salvation).’ Similarly Shri Vallabhacharya has explained, ‘Bhakti is intense love for God along with supreme knowledge. Through such Bhakti one can achieve Mukti, but not by other means.’
Bhakti has two major types - Sadhanroopa and Falaroopa. Falroopa Bhakti is extensively explained by the Gopis in Shrimad Bhagwat - ‘The Gopis seeing Govinda were overwhelmed with joy. Such Gopis, away from Krishna for even a fraction of a second, seemed like they had been apart from him for a hundred Yugas.’ (1 Yuga is equivalent to between 932,000 and 1,728,000 earth years.) ‘The Gopi’s mind would follow Krishna into the forest singing His divine excellencies as she spent the day in sorrow.’ ‘These Gopis, dedicated to me, are deluded to their body and this world.’
The second type of Bhakti is Sadhanroopa. Sadhanroopa Bhakti is again split up into nine types - more formally known as Navadha Bhakti:
Shravanam Kirtanam Vishnoha Smaranam Padasevanam |
Archanam Vandanam Dasyam Sakhyamatmanivedanam ||
These are further explained:
(i) Shravanam - Shravana or ‘hearing’ is essentially listening to the talks upon the excellencies of God by holy men and so in the true sense is possible only in holy company.
(ii) Kirtanam - Kirtan is singing aloud and chanting God’s name and compositions on his deeds. It is often in the company of several other devotees. Music or dance may accompany it.
(iii) Vishnoha Smaranam - is the remembrance of Vishnu. The earlier two disciplines are often done in company where as Smaranam is performed alone. It is performed silently in meditation.
(iv) Padasevanam - literally means ‘Service of His feet.’ The feet or ‘Pada’ here are symbolic of other manifest things. For example the earth is considered his feet and so service of all beings is propounded. Any work done as an offering to God is Padaseva - such as helping in temples in some way.
(v) Archanam - this is ‘idol’ worship or more popularly known as ‘Pooja’. It is in a way unique to Hinduism as it accepts image worship - extolling God’s Sakar (with form) nature.
(vi) Vandanan - literally means ‘salutation’ and takes the form of full prostration before the image signifying complete surrender at the feet of God. It means honouring the presence of a deity, person or thing.
(vii) Dasyam - is serving God as his most obedient servant.
(viii) Sakhyam - is love for God.
(ix) Atmanivedanam - complete surrender of the self to God.
The final three disciplines cultivate the attitude of service and surrender to God. They are there to remove all sense of ego and worldly life.
Shatanand then explains the fact that it is not what you give or do, but with what love and devotion you give or do that is of importance. God is not after your money - he is after your mind, heart and dedication. An impoverished person is just as dear to God as a multi-millionaire, if both are equal in devotion. Indeed, he who is poor, but devout, is much more dear to God then somebody who may be rich but less devout.
Patram Pushpam Falam Toyam Yo Mae Bhaktya Prayachati |
Tadaham Bhaktyupahrutamshnami Prayatatmanaha ||
Gita explains, ‘A leaf, flower, fruits or water is gladly accepted by me if offered with devotion and level mind.’
Note: that Narada Muni the Acharya of Bhakti has written that Bhakti is the fifth and best ‘Purushartha’ or goal of life. Thus it is beyond Dharma, Artha, Kama and even Moksha. Narada maintains that salvation is possible only through Bhakti.