Dharmera Rahita Krushnabhaktiha Karya Na Sarvatha |
The famed duties as prescribed by the Sat-Shastras should never be rejected. Shree Krishna Bhakti, which is nine-fold (Navadha Bhakti) should be practised together with the adherence to Dharma.
Shree Hari here stresses the importance of both Dharma and Bhakti as an integral part for the derivation of salvation. Bhakti alone is not the sole means to salvation, as Bhakti void of duty is rendered useless. Shatanand therefore explains the various Dharmas of man.
Smruti explains, ‘Vaishnavas should observe the Vrata of Ekadashi (both halves of the lunar month) by fasting.’ Therefore for Vaishnavas, fasting on Ekadashi is a Samanya Dharma - a duty that should ordinarily be practised. Smruti also explains, ‘The fruits derived from six months of fasting (Upavaas) are derived by partaking in just one mouthful of Prasad offered to Lord Vishnu in this age of Kali.’ In this way the greatness of Prashaad and the partaking of Prashaad is stressed. However, reading this, one should never think to themselves that it is then not necessary to perform Upavaas, as such mentality is devoid of Bhakti and Dharma. Such persons have not truly understood Bhakti, Dharma and the teachings of Shastras.
Prashaad is considered great as even the ‘Pitrus (ancestors) and the Devtas (Gods) eat only foods offered to Shree Vishnu,’ explains the Shruti. Hearing this, Vaishnavas should readily eat Prashaad of Vishnu, which questions again the necessity of Upavaas. However Shatanand explains that to observe a fast on Ekadashi is to attain sustenance for oneself by forever receiving the Prashaad from God. Therefore by offering to God, one receives an abundance of food (and indeed wealth and support) from God and so Ekadashi Vrata fast should never be rejected.
Similarly Shruti explains, ‘Those great men who chant the Lord’s name have performed Tapa (penance), Yagna (sacrifice) and have bathed purifying themselves.’ In this way the chanting of the Lord’s name is held great in Hinduism. Hearing this though, one should not abandon their morning Snaan-Sandhya rituals (bathing and morning praise) as these are their Svadharmas (personal duties) which can never be substituted by the chanting of God’s name.
Shruti explains further, ‘Brahmins should daily perform Sandhya.’ ‘Those that fail to do so are considered as Sutaki (impure as a result of death in the family)’, explains Smruti.
Shreedhar Swami in his commentary upon Eleventh Skanda explains the daily morning rituals: ‘In order to purify the mouth, one should perform Datana - brushing of one’s teeth. Then they should purify the body by bathing using mud etc. and chanting Vedic Mantras. After which they should perform morning worship as outlined by the Vedas in order to please me. The rituals should be practised as specified by the Vedas - they should never be rejected. They should perform Pooja with enthusiasm, which will endeavour to purify one’s acts and thus the Poojan.’
Now are explained the duties of segregation - the duty of a man to stay aloof of a woman and vice-versa. Vakyas of Sarvam Vishnumayam Jagad - ‘Everything is of Vishnu’ should never be used for personal gain in order to look at or keep company with other women. Even to speak thus jokingly is undesirable. Harit Muni explains, ‘Those who at temples of Lord Vishnu, look upon a woman with lustful intent, are reborn as insects upon this earth.’ Therefore at temples, one should always keep their senses under control and never forsake their personal duty.
Bhaktiha Sidhyati Dharmera - ‘Through Dharma, one’s Bhakti is strengthened.’ Dharmo Bhagwadbhakti Krutproktaha - ‘Those who have always obeyed Dharma have performed Bhakti.’ Thus the two are considered hand-in-hand. Parashar Muni explains in his Gita, ‘Even those acts that are likely to derive fruits should be refrained from by the wise, should they be devoid of Dharma. As only those acts in conjunction with Dharma derive the desirable merits.’ In this way Dharma has been glorified. Personal duty or Dharma is a means of spiritual, mental and physical bliss. It is a structure for living that promotes the well being of the body and self. One should refer to other literature in order to acquire more comprehensive knowledge of the various aspects of Dharma and it’s benefits.
Agnaanindabhayanaiva Tyajyam Shrikrushnasevanam ||
One should never forsake (Tyajyam) their service to Shree Krishna (Shreekrushnasevanam) through fear (Bhaya) of being criticised (Ninda) by the ignorant (Agnaan). Vyaas in Bharat Savitri explains, ‘None should forsake their duties due to Kama (lust), Bhaya (fear), Lobha (selfishness) nor even for life.’
Narad says, ‘Grihastas should never forsake their duties for personal gratification; Brahmcharis their Vrata; and Tapasvis their service to the land, as such an act will surely lead to their demise.’ Panchamas Skanda of Bhagwat explains man’s consequences through forsaking of one’s own Dharma: ‘Those who in this world forsake their duties, which are famed in the Vedas and who embark upon duties which are defamed, are beaten severely in the hells and are tortured using sharp blades.’
Shatanand explains: Dharma Satyadayopeto - and so Dharma should always be observed with honesty and compassion. However, such Dharma as well as Vidhya derived through perseverance can never be achieved or fruitful without Bhakti. Therefore the Lord explains, ‘The Dharma or Varna (caste) is most desirable. Such Dharma, which is accompanied by Bhakti, is a means to Moksha.’
Narad Pancharatra explains the fundamental requirements of a person: ‘One should be initiated by a Guru and follow their Varnashram Dharma. He should renounce his attachments to his sense organs and become a devotee of God.’
Shree Krishna is the very foundation of Dharma and so those who denounce Dharma following some other course of action can never please the Lord. In Bhagwat Gita, he proclaims:
Yada Yada Hi Dharmasya Glanir Bhavati Bharat |
Abhusthanamdharmasya Tadatmanam Srujamyaham ||
Paritranayam Sadhunaam Vinashaiya Cha Dushkrutaam |
Dharma Sanstharpanarthaiya Sambhavami Yuge Yuge ||
‘O mother earth! Whenever there is disobedience of Dharma and prevalence of Adharma (immoral duty), I incarnate upon this earth. I manifest to save Sadhu Purushas, destroy the sinful and to establish Dharma. I incarnate in all epochs of time (Yugas).’
Bhagwat Purana similarly explains other instances when the Lord incarnates, ‘When unrighteous Kings inflict pain on mankind, God manifests upon this earth to uplift man by offering truth, compassion and fame.’ ‘Thou incarnates to save thy famed Dharma.’ ‘For the benefit of mankind, thou incarnates to uphold the teachings of the Vedas whenever they are contested.’ ‘Thou incarnates to destroy the evil forces which exist.’ ‘To save and protect Maryada (the limitations of man) thou incarnates and shows us the way, through thy Leela (divine episodes).’ ‘Through thy incarnations, thou saves Sanatan Dharma.’ ‘O glorious one! Thou came to protect Dharma and to offer salvation to mankind.’ ‘I am the one who preaches Dharma, obeys Dharma and who is the support of Dharma. To teach and test mankind, I incarnate upon this earth.’
‘To save Dharma, I, at the request of Brahma, incarnated in the Yadav clan as the son of Vasudeva.’ Satvam Hi Me Hruyam Yatra Dharmaha - ‘Wherever Dharma resides, there too resides my heart.’ Thus in this way God is extremely fond of Dharma. Shatanand then explains the greatness of Grihasta Dharma (householder duties).
Lagu Harit Muni explains, ‘Those who renounce their Dharma should be considered as enemies of the Lord, even though they may chant the blessed Lord’s name. This is due to the fact that Dharma is the reason for the Lord’s descent.’ Vishnu Purana says, ‘A true Vishnu devotee is one who never wavers from Varna-Ashram Dharma, who see both friend and foe alike, who never takes from anybody, who never hurts anybody, who never raises his voice to another and who has a peaceful disciplined mind.’
Varaha Purana explains, ‘The Shruti and Smruti are my conditions. Those who break such terms are my enemy and can never be my Bhakta.’ Shree Vallabhacharya adds, ‘Following with all might one’s Dharma, keeping a distance from those Dharmas which are unacceptable and keeping control of one’s senses, should always be practised.’ Such is the Dharma, which should be practised always and everywhere. Never should such Dharma be rejected in favour of personal pleasure and satisfaction of one’s senses.
Agnaani - the ignorant or foolish should be considered as one who has not fully understood or recognised Shree Krishna, his devotees and his Dharma. Thus one should never renounce one’s service to Krishna through fear of being criticised by the ignorant. Similarly slander or Ninda of Shree Krishna, his devotees and his Dharma is a means to destruction (This also includes the beating of such people).
Parashar Muni explains, ‘Those who do not have knowledge of his own essence or his being (Tatva Gnaan), slander others. However, those who are accomplished in such knowledge never slander others.’ The Bhagwat explains, ‘Those atrocious people insult the beloved saints of the Lord.’
Shatanand even forbids the slander of those who are rogue; saying that such people cannot achieve anything. They are powerless against the almighty Lord and therefore to fear such person is futile. In such situation, one should never renounce his dedication to God and faith in Dharma.
The great Bhakta of God Prahlad has said, ‘I never for a moment renounced my devotion to God, even through fear of my own father.’ Thus, He never lost faith in God, who as a result incarnated himself to save his most dearest of Bhaktas. Therefore fearless devotion to God has been stipulated.
Much has been examined in the Bhashya of this Shloka. However the essence of the Shloka is to praise Dharma and Bhakti primarily. Never should these practices be renounced. This Shikshapatri of Lord Swaminarayan is an outline of Dharma (duties) and so all devotees of God are to cherish it. Dharma is how we should behave in various situations, not just duties pertaining to religion. It is a social code of conduct also. We must uphold duty at all costs and never follow a course of duty for personal gratification. We must never give up our duty through fear, as we have only God to fear and nothing else in this world is worthy of fear. If we stay faithful to God, then he will ultimately take care of any other problems that we may face. Indeed let these other fears and complications stand as a test of our unshaken faith in the Lord.