Shri Datta Swami

Posted on: 11 Sep 2017


Datta Dharma Sutram: Chapter-3

Trutiyadhyaayah (Third Chapter) : Ethical Scripture of God

1) Shabdamaatraah samskaaraa artha bhaavarasarupaa bhaktih.
Today, the rituals are by mere sounds only. Meaning of word to knowledge to attraction to devotion is the order.

[The rituals are the occasions of propagating spiritual knowledge and devotion to God in the minds of people for which reason only many people assemble on such occasions. Today, the priests are not doing this actual work and they are only reciting blindly the Vedic hymns in Sanskrit. Neither readers nor audience know the meaning (artha) of word (shabda), not to speak of elaborate knowledge (bhava) radiated by those hymns. The knowledge develops interest or attraction (rasa) from which devotion (bhakti) develops. Narada said that devotion is a form of attraction only (Rasasvarupaa).]

2) Shabda smaranamavasyam praak samprati jnaanam.
Mere recitation was also necessary in old time. Now, knowledge is sufficient.

[The Vedas were composed by sages in Sanskrit since their mother tongue was Sanskrit and hence meaning was understood as soon as the word was heard. Today, Sanskrit is unknown to both readers and audience. The very meaning of the word ‘Veda’ is knowledge. In the ancient time, sages recited the Veda to preserve it due to absence of writing and printing technology. It was very much necessary in that time. After reciting and preserving it from insertions, sages spent lot of time in the enquiry and true knowledge was established that develops devotion to God. Today, the Vedas are printed and are safe from insertions. The priest should not waste lot of time for blind recitation. You should spend all the lot of time in learning Sanskrit and other secondary scriptures (Shastras) to understand the Veda deeply and to propagate it as knowledge.]

3) Svaartha shabdaphala yogaiah nashto Vedah.
By linking fruits to mere sound, Veda is totally destroyed.

[The priests became inert brains due to blind recitation for long time and were unable to study the meaning and knowledge of the recited Veda. They want to get some benefits from people for this blind recitation. Hence, they proposed a theory that mere sound of the Veda has miraculous power to destroy sins, to release you from misery and to grant materialistic benefits desired by you. They created some foolish practical things like burning ghee in physical fire as the ritual associated with the recitation. The blind public was exploited for its weakness of relief from misery and profit of fulfillment of desires. Actually, non-repetition of sin and doing good deeds by knowledge give relief from misery and benefits respectively. Thus, the entire basic aim of the Veda is totally destroyed by these tape-recorder-priests of middle age!]

4) Dakshinaa virodhaadeva sanmaargah.
By refusing the offerings only, priests will come to the true path.

[This whole damaged system must be reformed in Hinduism. The priests will not realise this preached truth. The only way is that the public should refuse offerings (Dakshina) protesting that they are not understanding anything from the ritual. This will force them to come to true path and start studying the knowledge of the Veda in all that lot of time without wasting it for blind recitation.]

5) Desha kaalaat paatram phalaaya shruyate.
As per Veda, deservingness of receiver of your charity is important and not place and time of charity.

[The deservingness of the priests is by the propagation of the Vedic knowledge and non-aspiration for any offering in the ritual. Such discrimination of deserving and undeserving receivers is essential as per the Veda (Shrotriyasyachaakaamahatasya, samvidaa deyam). The deservingness of the receiver of your sacrifice gives you the good fruit. If the receiver is not deserving by not doing his main duty, you will get bad sinful fruit for doing charity to undeserving receiver. Place and time of charity are not important and deservingness of the receiver is only important in the sacrifice (Deshe kalecha patre cha— Gita). Place, time and deservingness are the order of increasing importance. People are blind to do hasty charity to undeserving people giving importance to place and time by saying ‘this is holi Kashi and today is the holy day of Shiva Raatri for charity’. God Krishna donated wealth to the most deserving Sudama not in a holy place and on a holy day. If the receiver is deserving, the place and time become holy. If the receiver is not deserving, the holy place and holy time also become unholy!]

6) Dravya svaadhyaaya jnanaa tapo yajnaah gitaah.
Material, translation, knowledge and devotion are different sacrifices told in Gita.

[All rituals are only conferences to develop spiritual knowledge (Jnaanayajna) and devotion to God (Tapoyajna). Meals are cooked on physical fire and served in the interval of such conferences (Dravyayajna). Before preaching knowledge, mere translation of text is done (Svaadhyaaya yajna). Knowledge is more important than interval lunch since knowledge alone uplifts the soul permanently and hence it alone pleases God. Every point told here exactly exists in the Gita.]

7) Jaimini Dharmo Yajnah dravya pradhaanah.
The Dharma Sutras of Jaimini stress on Yajna, the sacrifice of food.

[Sacrifice of food material is also very important and is a practical philosophy. Hence, 80% of the Veda concentrates on cooking and distribution of food to hunger stomachs, which is practical philosophy. This is the total picture of a sacrifice (Yajna), which is stressed in the Dharma Sutras of sage Jaimini. Krishna asked for the food prepared in sacrifice from the wives of priests for the sake of His hungry friends and this indicates the main purpose of a sacrifice or Yajna.]

8) Ghrutam dagdham laukike na varshaaya sogriragre.
The ghee is burnt in physical fire by misunderstanding that causing pollution and bringing draught. Agni means Agri or beginning.

[Unable to understand the true concept of Yajna as practiced by ancient sages and God Krishna, these tape-recorder-priests of middle age started pouring ghee in physical fire. In the Bhagavatam, sage Kapila, incarnation of God, said that a fool burns ghee in fire. Ghee means food fried with ghee (by Lakshana) and the fire of hunger (Vaishvaanaraaagni) is misunderstood for physical fire. This hunger fire is very holy to be worshiped like God (Aham Vaishvaanaro… Gita). Ghee burnt in fire increased pollution that stops rains and they claim rains by such burning! Actually, the deserving priest having all deities in his body, fed with ghee fried food is pleased pleasing those deities, who bring rains (Yaavatirvai... Veda). The word Agni comes from ‘Agri’ (beginning) meaning the deserving priest to be worshipped by giving food in the beginning.]

9) Shakti bhakti laghutaraa graahyaa sa samarthah.
In between capability and devotion of donor, whichever is lesser shall be considered in taking offering by true priest. Omnipotent God is there to protect true priest in all needs.

[The priest should not be given any offering for destroying the benefit of truth and to bring the loss by falsehood. A true priest shall not aspire for any offering to do service to God, which is the ritual and the true priest shall be a true preacher and God will take care of such true priest here and there as said in the Gita (Yogakshemam...). If the true priest is enquired about the offering to be given, he shall say that the offering should be as per the capacity and devotion, whichever is lesser. This means:- If the capacity of donor is 100 and devotion (impression on the priest) is 10, 10 should be offered. If the capacity of donor is 10 and his devotion is 100, 10 should be offered. Instead of this, the false priest is fixing the rate for doing ritual in false way! If the donor is extremely poor, nothing shall be accepted. The omniscient and omnipotent God is there to protect the true priest involved in His service in all the needs.]

10) Krishna Kauravayoh na chauryam samam.
The stealing of butter by Krishna and stealing of kingdom by Duryodhana are not one and the same.

[If the true priest is a climax devotee, God will protect him in a way million times better than the charity of blind people protecting a false priest acting in wrong path. If the true priest is human incarnation (Sadguru) of God like Krishna, your offering is only to reveal your attitude of sacrifice to God. What all possessed by you is given by God only and His begging you is only to test your true practical love to God. This can be seen in stealing of butter by Krishna and begging by Shri Narasimha Saraswati, Sai Baba etc. The grandfather presented the pocket of biscuits to his grandson and begs for a biscuit while the grand son is eating the biscuits to test the love of grandson to him. He is not equal to a hungry beggar or a cunning person asking the boy for a biscuit. The stealing of butter (a form of wealth) by Krishna is not the same stealing of kingdom of Dharma Raja by Duryodhana with the help of Shakuni.]

11) Kulam deshashcha yathaa maargam giyete.
A caste by birth and country are effected as per the approach as said in Gita.

[The scripture speaks about three sets of practice (Shatkarma) for a Brahmin: i) Charity and acceptance of offering (Daana-Pratigraha), ii) Studying the Vedic knowledge and preaching it (Adhyayana-Adhyaapana) and iii) Doing sacrifice and making others to do it (Yajana-Yaajana). Out of these three sets, the first in each set is compulsory and hence charity (as per capacity) is compulsory. But, the Brahmin-priests made the second (receiving offerings) as compulsory! This is the reason for the Brahmin priests to be very poor always among all the castes (by birth) in India. Similarly, India is top in theoretical philosophy and comparatively weak in practical philosophy among all the countries on this earth. Hence, India is relatively poor in world. In fact, Swami Vivekananda wept asking God for the reason of poverty in India in spite of the highest knowledge and devotion. God gives the fruits in the same phase as per your worship (Ye Yathaa maam... Gita). Remember that practical sacrifice is the proportion of the total possessed by you and not in magnitude.]

12) Bhikshukaaya mulam kartavyam na dhanena.
Beggars shall be served first without discrimination and the service shall cater the basic needs and not charity of money directly.

[A beggar dying with hunger shall be given food and other basic needs like cloth, medicine and shelter. In this case, the discrimination of deservingness of receiver should not be done since it is the basic emergent case. If the basic life and basic needs of a soul are saved, the spiritual knowledge and devotion can be preached after that. The foremost duty of the Government and religious trusts is to build beggar homes since this is the starting point of service to society. While doing such social service, the spiritual knowledge and devotion shall be also propagated in these beggars so that they are reformed and will not be born as beggars again and again. Their sins are responsible for their poverty and removal of the poverty in this birth may be done by your social service. But, reformation induced by knowledge and devotion will remove their poverty in all the future births. Hence, social service alone is temporary, which rewards you with the temporary heaven only. Without this reformation, mere social service is not a permanent measure. Giving money to beggars may spoil them further as they are controlled by vices of sins already.]

13) Shraaddha karanaayaarthavaadah.
In order to force the soul to do annual ceremony of departed souls, a lie is told for ultimate good.

[A lie can be told to implement false way also provided it does ultimate good. A scholar is always worried of truth and a preacher (Guru) is always worried about the good needed for a soul in a specific stage. Such a lie is called as Arthavaada (artha= for the purpose of good, vaada=a lie told). Ex:- The mother tells that moon will come down if the child eats food. Similarly, it is told that if the annual ceremony of a departed soul is not performed, the departed soul will suffer with hunger. This is Arthavaada told so that even the most greedy person does the ritual fearing for the suffering of departed soul. In fact, the soul leaves this materialised gross body and enters energetic body to go to the upper world. The energetic body requires energy only as food and not the material-food. The scripture says that the departed soul in energetic body eats the energy of the moon light.]

14) Paatram mukhyam Jnaanakarma satphalaaya.
The deservingness of the receiver is the main and ritual done with true knowledge gives good results.

[By doing this ritual, certainly, the departed soul and performing soul get benefit provided the charity of food and dakshina is done to a deserving true priest doing the main duty in the ritual. The entire benefit is based on the deservingness of priest and not on the time and place. Even the date of ceremony can be postponed if deserving priest is not available. The ritual is postponed even for a simple reason like eclipse! The deservingness of the receiver is the essence of the ritual that gives good fruit and place and time of ritual have no significance at all. Any ritual done with right knowledge (jnaatvaa kurvita... Gita) gives good results and gives bad results if it is done with blind ignorance.]

15) Daanamasih dvidhaarah.
The charity is a double edged knife.

[Charity is a double edged knife, which gives good fruits, if done to a deserving priest and gives bad fruits, if done to undeserving priest. Charity to undeserving receiver is not mere wastage of money, which can be tolerated by a rich donor. But, it is an unnecessary extra sin giving bad fruits. No need of worry, if it is zero, but, it is minus! The good fruit removes your misery and bad fruit increases the same! The fruit of the ritual is based on the deservingness of the receiver of your sacrifice and hence you must always concentrate on this point neglecting place and time, if necessary. The present priest is the undeserving receiver since he is not doing the actual duty of the ritual, which is propagation of knowledge and devotion in the minds of people. He exploits the materialistic weakness of people by untrue knowledge by linking mere performance of the ritual without mind to good fruits and removal of misery.]

16) Stavasevaanaam na bhaashaa sampradaayaah.
In any ritual the prayer to God or the service to be done does not require any specific language or traditions.

[Any ritual consists of two parts:- i) Prayers to God and ii) the instructions of the works to be done in worshiping God and priest like giving seat, giving water to wash feet and hands etc. The first path shall be done in mother tongue so that the devotion springs from the heart. God sees your theoretical and practical devotion only and not the language of your prayer since God knows every language. The second part can be fulfilled by doing the actual works and there is no need of uttering the instructions to do these works. Both these parts constitute the essence of the ritual. Since prayers to God can be done in any language and since the works done have no language at all, both the parts of the ritual (the total ritual) can be done by anybody in any language. This means that the ritual can be performed by any theist in this world in any language. This brings the universal nature of all rituals in core without any obstructions of language or tradition of the religion or caste or gender of the theist.]

17) Upanayanam Gayatri cha vishvaarthe.
The words Upanayanam and Gayatri essentially mean a general sense, which is universally applicable.

[If you analyze the words Upanayanam and Gayatri, both these mean becoming close to God and worship to God through sweet songs respectively. The essential meanings of these words prove that Upanayanam and Gayatri are universal for any human being irrespective of caste, gender, religion etc. Every human being is eligible to become close to God and praise God through sweet songs. This shows the universality of both these words. The sage presiding both these is called as Vishvaamitra, meaning that the sage is the well-wisher of the human beings in entire world. Becoming close to God by devotion and singing on God don’t require any religion or any language or any tradition or any caste or any gender. Both these words can’t be confined to a specific way of doing ritual or a specific language or specific tradition of a religion or a specific caste or specific religion.]

18) Trigunaah pratike na yatau hanta! chandonaama.
The three threads are symbolic and are thrown by saint. Alas! The name of the meter is horrible.

[These tape-recorder-priests of middle age confined these two words to some specific ways liked by them due to ignorance and declared that all women and certain castes are not eligible for Upanayanam and Gayatri taken in their conservative sense. The word Upanayanam is confined to a specific ritual of putting three threads on the chest in cross wise manner. A saint throwing away this thread is respected by these foolish priests! The word Gayatri was used as the name of a Vedic meter and a hymn written in this Vedic meter was stamped as Gayatri! The actual senses of these two words totally disappeared. Of course, the three threads stand for the creation made of three qualities (Sattvam, Rajas and Tamas), which indicate that the unimaginable God mediated by a medium of creation shall be only worshipped. These three threads are symbolic representation of this concept. This concept is appreciable, but, the concept is lost and only the symbolic three threads remain to indicate the word Upanayanam! To call a verse composed in meter named as Gayatri without any sense of the word is called as Gayatri without enquiring its original meaning and this is horrible!]

19) Na jaanate vivaaha vinimayamapi.
These ignorant priests don’t know the exchange between husband and wife in marriage, which is a part of their own ignorant ritual.

[These ignorant priests boycotted women from this false symbolic ritual, in which also they erred in not noticing the three threads of a girl are presented to her husband in the marriage so that the male is engaged in worship and the female is engaged in cooking separately. Half of cooked food of the female is enjoyed by male and in return half of worship of the male is transferred to female. Without knowing this, which is a part of their own ignorant symbolic ritual, they ban the women from this ritual!]

20) Stri na strinaam patitaah svagarte.
Female deity is not for females and they have fallen in their own pit.

[These priests are funny by saying that Gayatri is female deity and no female is eligible for Gayatri! Another fun is that the word Gayatri in essence means sweet song and females only sing with sweet voice! This means actual Gayatri is really with females only, who sing the divine songs in worship. Gayatri is not with males, who just chant a verse in Gayatri meter without singing! This clearly shows that the forbidden souls got real Gayatri and the egoistic souls of a gender are leftover with false Gayatri only! This is the miracle of the God by which one falls in the pit dug by him for others.]

21) Aham Dayaanandashcha tadiyau hitaaya na kopi naashah.
Myself and Swami Dayaananda are also of the same caste by birth to be understood as real well-wishers and finally there is no loss at all.

[Let the Brahmin-priests and their fans of the same caste by birth not be angry with Me since I am also born in the same caste. My bitterness is only due to My real love to them. Even Swami Dayaananda, who extended this ritual to every human being, belongs to the same caste. Our bitterness is only to rectify our unfortunate defects and flourish in the true path. It is said that your enemy scolding you is your real friend and your friend praising you is your real enemy. Swami Dayaananda extended this symbolic ritual in external sense to all to wipe out tears immediately. Actually, if you analyse, this ritual in its essential sense (becoming close to God by singing His praise) is already extended to all human beings in its true sense because every devoted human being is singing the praise of God to become close to God.]

22) Ekah pitaa sarvamekadaa dadau nishpakshapaatah.
One creator gave the same basic universal sense to all religions without any irrational partiality.

[Any religion can’t claim that a ritual confined to a narrow sense (as existing in it is correct as it is) without basic universality. In such case, God has given that specific ritual to a specific religion only, not practiced by other religions and this shows the partiality of God to a set of His issues without any reason. To remove such reasonless partiality of God, all must agree that God has given the same basic essence of ritual to all souls of all religions. There is only one earth and one human race on this earth. Every religion claims that its God created this entire humanity. This means that God of all religions is one only since unfortunately one earth only exists! That one God as the Father of this entire humanity will not favour one set of humanity only with a ritual in conservative sense. All the countries on this earth were disconnected for some time and the scripture given by God to a disconnected country in conservative sense is not known by other countries for a long span of time in which the human generations of other countries did not know it and were put to loss for their no fault! Such allegation on God can be rejected only if we say that every ritual of every religion has basic universal sense, which is common to all rituals of all other religions. It means that the basic essence of the ritual is preached to the entire humanity in the same time so that lack of knowledge of a specific ritual is not resulting in the loss of other human beings on the earth without their fault. Nobody is put to loss of Upanayanam and Gayatri in this world at any time since the basic universality is followed by all, which is becoming close to God by emotional singing. This means that all religions have the same basic universality of rituals and hence no religion at any time is subjected to any irrational loss.]

23) Jivaah bhinnah svasvagunaih shruto Brahmabandhuriti.
Individual souls having specific set of qualities exist differently and hence Veda says that the son of a real Brahmin without qualities is only a relation of Brahmin.

[The Gita says that caste system is based on qualities and deeds only, but, not on the birth. A Brahmin born to Brahmin will be Brahmin provided both father and son have the concerned qualities, which are inherent of the individual soul (jiva) continuing independently in the chain of births. The transfer of qualities from father to son is not scientific because the genes in the chromosomes transfer only certain mannerisms, but not the qualities, which are inherent of sub-conscious state of jiva continuing from several births. These qualities are not related to chromosomes, which are related to the biological body taken by the individual soul in every birth. Hence, qualities are not transferred from one body to other body. The qualities of one Jiva are specific to that specific Jiva only. The jiva in father did not generate the jiva in the son since both Jivas are separate and independent owning a specific set of qualities hidden in their own sub-conscious states. If same qualities appear in father and son, it may be a coincidence in two jivas. Apart from these inherent qualities, imbibed qualities from external atmosphere also exist with jiva. Since the external atmosphere of father and relatives is same, the son might have imbibed the same qualities. Due to similarity in such inherent or imbibed qualities, you should not conclude that jiva of son is generated from jiva of father. The body of son may get some mannerisms by genes from the body of the father. Hence, the qualities of jiva in son are not the qualities of jiva in father since every jiva is independent with a set of qualities. Hence, the son of a Brahmin-father need not be Brahmin (by qualities). If the son is not having the qualities and if the father has qualities, the son cannot be called as Brahmin and can be called only as related to Brahmin by blood as said in the Veda (Brahma bandhuriva). Ravana is the son of sage Kashyapa.]

24) Baahya bhado matabhangaaya.
Inherent qualities untouched by the external atmosphere brought splits in Hinduism.

[Some times, the external atmosphere might be overcome and a jiva with its inherent set of qualities is totally different from the entire family and such a jiva has the caste by the identity of his qualities only. Ravana born in the family of sages has his specific set of bad qualities and should not be called as Brahmin. Similarly, Sūta born in a low-caste was not touched by the external atmosphere of the family and became exceptional scholar of the Vedas to be called as Brahmin selected as president of a sacrifice by sages as said in the Bhagavatam. The egoistic priests claim Ravana as Brahmin and Sūta as a low-caste person only, breaking the policy of caste system of the Gita. Such ignorant atrocities brought jealousy in people damaging the unity in Hinduism.]

25) Aspurshto gunaih sarvebhyah putraatmaa bhinnah syat.
The untouchables are by qualities and deeds from all four castes and the jiva of the son need not be so.

[There are four castes based on qualities and deeds as said by the Veda and the Gita. The extreme sinners in these four castes are boycotted by the society as untouchables like a bad student expelled from the institution. This expulsion is for reformation only and not with vengeance. The son of the untouchable need not be untouchable since the individual souls are independent with their own inherent sets of qualities. Generation of son from father is not generation of soul of son from the soul of father even though a body may generate another body.]

26) Kaamah putraanantaramapi na mulabhangah.
The sex can be continued even after generating issues in this age, but, doing with others other than the legal life partner is violation of fundamental.

[The rule of ethics admits superficial changes from time to time, but, doesn’t allow the change in the fundamental at any time. Ex:- In Krutayuga the sex was stopped by sages after generating the issues since extending humanity is the only justified aim of marriage. In Kali Yuga due to degraded control of mind and senses, it becomes almost impossible to control the intensity of sex even after generating issues and hence, the sex can be continued even after getting issues. This change is allowed, but, the fundamental justice that can’t be altered is that the sex should be always limited to the legal life partner only (Dharmaaviruddhah kaamosmi… Gita) and this is said in the Gita just in the end of Dvapara and almost beginning of Kali age.]

27) Na Krishnavat kimuddharati hasataabhyaam varshairapyashma guru?
One should not imitate God Krishna. Can he lift even a big stone by both hands even after years?

[One should not imitate God Krishna, who danced with married Gopikas in the midnight. Krishna lifted huge hill on His tiny finger in a fraction of second. Can anyone lift even a big stone even using both the hands taking time of even many years? At the outset, the miraculous power separates Krishna from the ordinary souls so that an ordinary soul shall not feel that it is God.]

28) Bhedaastayorgiridharayoh bahuhetubhih.
There are several differences between the two lifters of hills based on several substantial reasons.

[If you argue that Ravana also lifted Kailasa mountain and hence his immoral character also shall not be criticized, there are several differentiating points:- 1) Krishna didn’t repeat this anywhere after leaving Brundavanam and He never returned to Brundavanam again. Ravana repeated this immoral sex throughout his life, 2) Krishna objected such dance, but, Gopikas threatened to commit suicide if objected. Ravana enjoyed other ladies by force threatening them to kill if not yielded. 3) Krishna married several girls under forced circumstances only. Ravana forced other ladies brought and poisoned them in his palace. 4) Krishna killed Shishupala for marrying forcibly the wife of king Babhru. Ravana was always following this immoral path encouraging his followers to do the same. 5) Krishna gave excellent spiritual knowledge as the Gita. Ravana never had even a little scent of spiritual knowledge. 6) Krishna was attracted by the devotion of Gopikas even though they were not beautiful. Ravana forced beautiful ladies only attracted by beauty only. 7) Gopikas were sages from several births doing penance for God. Gopikas were tested in the three strong bonds (life partner, issues and wealth) by stealing butter preserved for the issues (bonds with issues and wealth were tested). By dance they were tested in their bonds for life partners. Ravana never had such opportunity since he was not even fit for such divine test and we can’t expect him to act as the divine examiner in such divine test!]

29) Sviyopamayaa SitaaBhishamayoruktiralam.
It is sufficient if one understands the advises given by Sita and Bhishma that one shall keep in the position of victim in doing sin.

[In preaching ethics to Dharmaraja, Bhishma told that the essence of ethics is to understand the pain in sin by keeping himself/ herself in the place of the soul victimised by himself/ herself. Sita also told Ravana to understand the pain of Rama by imagining the situation in which the wife of Ravana is stolen similarly by somebody else (Atmaanamupamaam krutvaa sveshu daareshu ramyataam… Ramayanam). Both these said the exact practical essence of ethical scripture. If this is understood, a very large percentage of sin disappears from the society.]

30) Hantremrutyudandah bahudhaa tarkyah.
Before giving death punishment to a killer, lot of analysis is to be done.

[The climax of justice is not to take away the life of any other living being provided your life or the life of somebody in the society is in danger from such living being. Life is the most precious item of creation, which is granted by God only and none except Him can grant it. One should think million times before deciding the death punishment to any criminal. One should always try for the possibility of reformation so that the sinner will not take away a second life in the society and understanding that already killed person will not be alive by killing the killer. If there is doubt of reformation, to avoid the second killing, life imprisonment can solve the problem if the victim is prevented to enter the society in his/ her life time. It is very delicate issue and lot of patience with lot of sharp analysis is essential before giving this punishment.]

31) Hate na mrute paapam vijnaanaat srashtaa sah.
The sin comes from killing and not from natural death, scientific analysis shall be the basis. No worry since omnipotent God is the creator.

[It is horrible to kill a soft natured living being just for eating non-vegetarian food. There is no sin in eating flesh and vegetable since the chemical analysis shows the same ingredients like proteins, minerals, vitamins etc. The sin is only in killing or getting it killed for food. Kaapaalikas, eating dead living beings are not sinful, but, are condemned for lacking hygienic way. Science also says that secondary proteins re-synthesized in animals or birds are not good for health whereas the primary proteins synthesized first in the plants are good for health. You need not worry that the vegetable food becomes insufficient for humanity if non-vegetarian food is avoided. Please remember that it is not a problem at all for the omnipotent creator!]

32) Aatmopamayaa murchaarakshaamsi.
You must understand by keeping yourself in the place of living being to be killed in the contexts of anaesthesia and demons.

[One shouldn’t argue that killing a living being by giving anaesthesia is not sin since pain is absent, it is wrong because 1) you are taking away the opportunity given by God to it to enjoy life and 2) if you are in the place of the killed living being using anaesthesia, will it not be a sin? You will understand ethics in the best way only when you keep yourself in the place of your victim. If you say that killing a living being for food is not a sin, killing a human being (like yourself) by a demon for food shall not be also a sin and by this logic are you ready to be killed by a demon after yourself subjected to anaesthesia?]

33) Gobrahmana vadho mukhye gaurdharmarupaa cha.
Killing Brahmana and cow means killing any soft natured living being. Killing cow also means killing the justice.

[The scripture says that you should not kill a Brahmin and a cow. This doesn’t mean that you can kill other castes by birth and other living beings. The word Brahmana stands for any human being with soft nature. The scripture says that any human being not harming even the harming enemy is Brahmin. Caste is not by birth, but, by qualities and deeds as said in the Gita. Similarly, killing the cow means killing any soft natured animal or bird other than human being. The deity of justice surrendered to God Datta in the form of cow and hence killing cow also means killing the justice in this worldly life.]

34) Manyukaamaavajaa guptadhaanye.
Animal to be killed is animal-nature, ghee to be burnt is the desire and Ajaa means the stored grains.

[Killing animal in the sacrifice means killing the animal-nature not killing the actual animal. ‘Ajaa’ does not mean goat to be killed, but, also the statue of animal made of flour from stored grains for three years, which being stored for three years are unable to germinate. The Veda says that animal means the animal-nature present in human being (Manyuh pashuh). Similarly, the Veda says that the ghee should not be burnt in fire, but, the desire is to be burnt (Kaama aajyam…). Desire is liked by everybody like ghee and hence desire is called as ghee.]

35) Shastram jnaapakameveti Shankarah.
Shankara says that Veda is not provoking killing since it only reminds the decision of killing already taken by human being.

[A non-vegetarian will kill the living being for food in spite of restrictions. In the case of such non-vegetarians, the Veda asks him to kill, offer the killed animal to God and then to eat. By this, the concept of God is introduced in his mind so that gradually using the subject of God, killing can be stopped. Here, one should not misinterpret that the Veda is provoking to kill the animal in sacrifice when it says ‘kill it and offer it to God ’. Based on this misunderstanding, people misinterpret that killing the animal in sacrifice only is not a sin (Yajnaarthaat...)! Here, killing is already decided by the human being and the advice of the Veda is only regarding offering it to God. The word ‘kill’ indicates the decision of human being already taken to kill the animal and hence the Veda is not initiating and provoking the killing. This was explained by Shankara in His commentary (chodanaa lakshano dharmah, Shastram jnapakam na tu kaarakam).]

36) Naanyo maargah poojaayogaadih.
Except this one way, there is no other way like worship of God, Yoga etc.,

[The three main sins told as the main gates of hell in the Gita are related to the three vargas (categories) called as Purushaarthas and three strong bonds called as eshanas constitute the sin, which is born in the pain and loss of others and this shall be avoided by every human being sincerely if it wants to escape the miseries and tensions. The only way is realization from spiritual knowledge that generates emotional repentance and finally ending in practical non-repetition of sin, which again shows the order of knowledge, emotion and practice. By this, all the sins are destroyed even though their fruits are not yet enjoyed by the soul. This is the best festival offer from God to souls! Except this one path, a soul should not be exploited by false advertisements like worship of God, Yoga, etc., to escape from the present misery and future misery to be enjoyed also in one stroke.]

Third Chapter is completed.
(To be continued…)