Yagnavalkya Dharma Shastra contains all of the characteristics of Dharma Smrutis, namely Achara - behaviour, Vyavahar - business affairs, Prayaschit - code of expiation, Kala - time and Karma - code of action and it’s results.
The tenth Skanda of Bhagwat displays Bhakti. The intense love and devotion that the Gopikas had for Shree Krishna is evident here. A question is raised though - how did the Gopis, without the true knowledge of the form of God, devote themselves to him? Shatanand answers, ‘Bhakti, even devoid of knowledge, derives fruits’. ‘What I am like? What I am? What my nature is? - Whether a person has such knowledge or not, and yet worships me with all intent, is my greatest devotee.’
Brahma has said, ‘One should put less effort into acquiring knowledge and just bow (before God).’ Furthermore it is explained that Gnaan and Vairagya (renunciation) are not the means to salvation but Bhakti towards the Lord is the greatest goal.
Parikshit asked the question: ‘The Gopis saw Krishna as merely a handsome man and were drawn to this feature. How then did they attain the state of Sayujya Mukti (state of being one with God)?’ Shuka answers: ‘God’s incarnations are for the salvation of mankind. He is both free from qualities (Nirguna) and with qualities (Saguna) and as such, it is difficult to understand his true nature. Those who lust for God, have anger, fear, affection, friendship or unity for God all redeem themselves and attain him.’
The tenth chapter of Bhagwat displays the essence of Bhakti. Shatanand identifies four places where love for God Krishna was the greatest and thus provides evidence of such love: Vraj, Mathura, Dwarika and Hastinapur.
The love of the people of Vraj: ‘O Nanda! We the people of Vraj have unrenouncable affection for your son.’
The love of the people of Mathura: ‘Just as one becomes elated after the return of stolen possessions, the people (of Mathura), after many days of separation, became overjoyed at the sight of Balarama and Krishna’
The love of the people of Dwarika: ‘O lotus eyed one! Whenever thou go to the land of Kuru or Madhu, to meet thy friends, the slightest moment seems to last aeons.’
The love of the Pandavas in Hastinapur: ‘Just as a body arises once, endowed with an Atma, the Pandavas on seeing the Lord of the universe - Mukunda arose together at once.’
The Pandava’s Bhakti was based upon affection for God explains Narad: ‘The Gopis with lust, Kansa with fear, Shishupala and other kings with envy, Yadavas with association, you the Pandavas with affection and we (the Munis) with devotion, see God in our different ways.’
In this way the Pandavas decided to renounced their kingly duties and retreated to the forest immediately on hearing of Lord Krishna’s demise. Shatanand concludes that because of the documented immense love displayed in these four places, the tenth Skanda is adopted as Bhakti Shastra, as briefly explained here.
Secondly, Lord Swaminarayan accepted Shrimad Bhagwat’s fifth Skanda as his Yoga Shastra. Hiranyagarbha (Brahma) is the first Acharya of Yogashastras. He has explained Yoga to be the concentration of the mind (Chitta) upon Lord Shree Narayana.
At the time of death, it is commanded that one should concentrate the mind upon God with great concentration. Therefore it is important that we practice such concentration or Yoga before the time of death, so that when the time comes, we are able to fulfil such task. It is said: Vishayavishtachittanaam Vishnavaveshaha Sudoorlabhaha - ‘Those that have their mind engrossed in the senses, find it difficult to concentrate the mind.’
Prahlada states: ‘Who can renounce the various attractions and attachments of life if he is a slave to his senses? Who can renounce their attachments to other people? Who can renounce their attraction to the opposite sex, to their friends, to the ‘sweet talk’ of others? All are attached and bound to their children, their brothers and sisters, their parents and the need for having the best out of life. Who is able to renounce the luxuries of life and overcome their taste for the finer things in life? Nobody!’
For such reason, the Upanishads, Gita and Bhagwat explain that those Yogis who overcome their senses, desires and attachments are truly great. By singing God’s name, listening to the pastimes of the Lord and by association and service to Yogis, one’s mind becomes firm. Those that meditate upon the lotus feet of God are able to concentrate their mind upon God at the time of death, such that they have unshakeable devotion.
Bhagwat Patanjali has been here mentioned as the teacher of various forms of Yoga. The fifth Skanda of Bhagwat explains stories of great Yogis of the past and for this reason it has been adopted as Yogashastra. The examples set by these Yogis should be used for personal improvement. The first story in the 5th Skanda is of King Priyavrata, who developed great concentration for Lord Vasudeva and whose every action was focused upon God. It is then explained how worship of other Devas, other than God Supreme, will derive only ordinary fruits, even though the person may be adept in Ashtanga Yoga (Eight fold Yoga), through the story of Agnidhranu, son of Priyavrata.
From there, the story of Nabhi Raja, Agnindra’s son is explained, who used Samadhi-Yoga (the highest Yogic state) to engross himself in God. Nabhi’s son Bhagwan Rishabdeva was then born. He like his forefathers also displayed great Yogic control. Indeed, he is said to have mastered fully, all of the Yogic practices.
Rishabdeva then gave birth to the great Bharat. Bhagwat fully documents the life of Bharat and his Yogic disciplines. He is explained as the greatest of Yogis, who was endowed with the greatest qualities. For such reasons he has been termed as Yogeshwar. His story is such that it will remove all obstacles.
After the story of Bharat, Yoga and it’s nature is explained. Yoga is endorsed in the Shastras, as through such intense concentration of the mind, one establishes God firmly in their hearts. By so doing one can then perform Bhakti-Yoga or devotion to God.
Then are given details regarding the nature of hell by Shree Sheshnaag. Patanjali is explained as an incarnation of Shesha, who is himself a Yogeshwar. He is glorified as a great devotee of Lord Vasudeva and is fully explained in the third Skanda. Shatanand explains other great Yogis as Maye, Bali and Prahlad.
This is whole-heartedly the endorsement of Lord Swaminarayan. Others have not accepted these Skandas as Bhakti and Yoga Shastras and so it is unique to our Sampradai and our master whose insight into these matters continues to benefit us today.