Friday, September 29, 2017

Datta Dharma Sutram: Chapter-2

Ethical Scripture of God
1) Three authorities and the importance of logic
त्रिधा प्रमाकरणं तर्क्यते हि।१।
tridhā pramākaraṇaṁ tarkyate hi|1|
The authority is in three ways, logical analysis is sufficient.
[The authority of these spiritual points is given by scripture, logical analysis and experience as found in the narrated ancient stories like the Ramayanam, the Bharatam, etc. Shruti (the Veda) and Smruti (secondary books) form scripture. Yukti is the logical analysis. Anubhava is the experience of the truth of these points as found in the historical incidents explained in the Puranas like the Ramayanam, the Bharatam, etc. Some may discard the validity of these stories doubting these to be imaginary creations of poets. But, the logic explained in these points will certainly satisfy them also to practice provided they believe in God, hell and heaven.]

2) Responsibility of the doer in knowledge, devotion and practice
ज्ञानभक्तिकर्मसु कर्तैव बाध्यः।२।
jñānabhaktikarmasu kartaiva bādhyaḥ|2|
In the chain of knowledge, devotion and practice, the doer alone is responsible.
[The true knowledge decided by logical analysis, with the help of debates if necessary, alone can give the right direction in the spiritual path. The wrong knowledge will mislead anyone to wrong fruit. Knowledge is the mother of devotion and transformation of knowledge into practice with the help of devotion generated by knowledge is the real path. Practice alone yields the practical fruit. There is no use if one confines to knowledge and devotion only. Hence, such person is to be criticised and not the knowledge and devotion. Dharma or ethical behaviour is purely regarding practice.]

3) Selfish preachers are responsible for misleading the public
स्वार्थ गुरवोऽपि बाध्याः।३।
svārtha guravo'pi bādhyāḥ|3|
The selfish preachers are also responsible.
[For the misleading wrong knowledge, preachers are also responsible. For selfish benefits, they preach wrong knowledge, which pleases the people so that they can get some benefits from the pleased people. For example: the fascination to family bonds is responsible for the sin of corruption and the preacher shall preach the true knowledge that decreases this fascination. The preacher fears that by such bitter truth, he may lose the benefits from displeased people and hence, preaches wrong knowledge that promotes the materialistic welfare of the family, which strengthens the sins further.]

4) The bond with wealth is based on the bonds with child, spouse and oneself
धनाधारयोरन्यो देहश्चतुर्थः।४।
dhanādhārayoranyo dehaścaturthaḥ|4|
The two strong bonds are the basis for money and the fourth body is foremost.
[There are three strong worldly bonds: life partner, issues and wealth or money. The bond with money is based on the happiness of life partner and issues. Apart from life partner and issues, the happiness of one's own body is foremost, which is not separately mentioned because it is naturally understood since body is responsible for the other two bonds also.]

5) Lust, violence and greed for the sake of wife and child are all related to the bond with oneself
पापत्रय विकारौ देहेनच।५।
pāpatraya vikārau dehenaca|5|
The three sins along with other two forms are also related to the bond with body alone.
[The two strong bonds for life partner and issues including the own body form the basis for sin committed in wealth or artha, which is the corruption as seen in present politicians and some employees. The Gita says that this sin called as greediness (lobha) is one of the three main gates of hell. The other two main gates are violence (krodha) and illegal sex (kama). Violence and illegal sex also participate in the sin of illegal earning related to artha. In other sins like killing of living beings for food (krodha) and illegal sex (kama), the attachment to body is exclusively responsible.]

6) Preventing misery in worldly life through reduction of fascination is better than cure
प्रवृत्तौ मोह शक्ति नियम निरोधो वर उपशमात्।६।
pravṛttau moha śakti niyama nirodho vara upaśamāt|6|
In Pravrutti, controlling the force of fascination is prevention, which is better than cure.
[The strong fascination to the worldly bonds like body, life partner, issues and money is responsible for the sins committed in pravrutti, which alone are the source of all these miseries and tensions. The reduction of the force of these worldly bonds alone is the path to escape from all these miseries and tensions. In pravrutti, these bonds need not be eliminated totally, but, trials to reduce the force of fascination of these bonds can alone control sins and their resulting miseries. This is the path of prevention, which is better than cure. This means that in Pravrutti, control of fascination to worldly bonds is sufficient and total elimination of it is not necessary. Partial fascination is also needed for ethical earnings for the sake of own body and family.]

7) The fascination for bonds drops on its own in the spiritual path
निवृत्तौ स्वयमपगतो व्रणपट्टिकेव।७।
nivṛttau svayamapagato vraṇapaṭṭikeva|7|
In Nivrutti, it is dropped by itself like the medicinal strip from a healed wound.
[The total elimination of fascination of these bonds exists in Nivrutti or path of devotion to God. But, very important point in Nivrutti is that this fascination is not eliminated by any force as a pre-requisite. This elimination is only a natural consequence that appears after the climax reached in the path of devotion. It is just like a medicinal strip applied on a wound, which drops away by itself when the wound is completely healed.]

8) No forcible effort is required anywhere in the greatest spiritual path
न बल यत्नः कुत्रापि परे।८।
na bala yatnaḥ kutrāpi pare|8|
In the greatest path of Nivrutti, nowhere forcible effort is required.
[Before starting the devotion to God or even before the reach of climax in Nivrutti, no forced effort is required to eliminate this fascination. If it is done against this instruction, the spiritual effort becomes perverted in more serious damage. The medicinal strip should not be removed by force in the beginning stage of wound or at anytime before the wound heals completely. Therefore, no forcible effort is required at any time in Nivrutti.]

9. The root cause of detachment is devotion; never the opposite
मूलं भक्तिर्नविरक्तिः न हेतुः क्वचिदपि।९।
mūlaṁ bhaktirnaviraktiḥ na hetuḥ kvacidapi|9|
The root reason of elimination of fascination is devotion and not reverse anywhere since nowhere elimination is cause.
[The real reason for the total elimination of fascination is the devotion or attraction to God, which is the real pre-requisite. It is not vice versa, in which the elimination of fascination is the pre-requisite. Hence, one should not and need not try for elimination of fascination to worldly bonds before or at any stage of Nivrutti. By such elimination, Nivrutti can't be achieved at all. Due to the taste of drunk divine nectar, the taste for coffee is spontaneously dropped out. By succeeding in controlling the taste for coffee and by leaving it, none can attain the divine nectar. Hence, all the effort in Nivrutti is only to develop devotion to God and not to detach from worldly bonds.]

10) The mind attracted to anything other than God is useless due to the absence of God’s blessings
नान्याकर्षणं भगवतो नानुग्रहात् योगार्थात् च।१०।
nānyākarṣaṇaṁ bhagavato nānugrahāt yogārthāt ca|10|
Attraction of mind to any point other than God can't be useful due to the absence of blessings from God.
[Today, Yoga is projected as the attraction of the mind to other points like respiration as in Pyramid meditation, etc., so that the diverted mind will not suffer the misery during that time. This is only a temporary measure of relief. If the concentrated point is God, since the omnipotent God is pleased to give blessings, such concentration on God can also give permanent relief. Yoga means attainment of concentration on God and not attainment of concentration on any other worldly item.]

11) Even partial devotion reduces the fascination to bonds in the worldly path
अन्यत्रापगमायापि पाक्षिक भक्तिरेवालम्।११।
anyatrāpagamāyāpi pākṣika bhaktirevālam|11|
To control excessive fascination to worldly bonds in Pravrutti also, partial devotion to God alone is sufficient.
[Partial devotion to God is possible to any theist and hence, partial control of the force of fascination to worldly bonds is possible to theistic human beings. Since devotion does not require any strenuous pre-requisite like elimination of fascination, it is sufficient if you start your effort to develop the devotion to God, which in partial state itself controls the fascination that is sufficient to control the act of sin in the beginning itself. Nivrutti, itself, is a solution of pravrutti.]

12) Theists can also sin when their devotion is low, but they are better than atheists
आस्तिकेश्वपि पाक्षिक बलाभावात् वरानास्तिकात्।१२।
āstikeśvapi pākṣika balābhāvāt varānāstikāt|12|
Even in theists, sins in Pravrutti are seen since this partial devotion is also less, but such theists are also better than an atheist.
[We see that even theists having partial devotion are doing sins in Pravrutti. This means that even this partial devotion is weak, which provokes them to do sins. But, these theists are somewhat better than an atheist in doing sins since there is at least a psychological control in doing sins due to fear for hell and devotion to God.]

13) With devotion to God as the ultimate aim, the intermediate worldly goal is achieved easily
मार्ग मध्य प्रवृत्तिः सुलभा निवृत्ति गम्ये।१३।
mārga madhya pravṛttiḥ sulabhā nivṛtti gamye|13|
If Nivrutti is the ultimate goal, reaching the intermediate goal of Pravrutti in the path is very easy.
[Hence, if one starts the spiritual effort fixing Nivrutti as the ultimate goal, the aspirant shall certainly achieve the intermediate pravrutti-goal in very easy manner because it is easy to achieve the higher goal in the journey of the effort towards highest goal. Hence, the fundamental aspect of Nivrutti is to have faith in the existence of unimaginable God and further effort is to improve the devotion to God. By these two, Pravrutti can be easily achieved.]

14) The atheist fails in the very first step
मूल नष्टो नास्तिकः।१४।
mūla naṣṭo nāstikaḥ|14|
The atheist is lost in the fundamental step itself.
[By this logic, one can easily understand that attaining success in Pravrutti is unimaginable for an atheist since the fundamental itself is lost, which is the faith in the existence of the unimaginable God.]

15) The misleading argument of atheists results in sin
तद्वादो भ्रामकः पापायैव।१५।
tadvādo bhrāmakaḥ pāpāyaiva|15|
Their argument is misleading, which results in performing sin only.
[The argument of atheists that ethics in the society can be followed even without believing the existence of unimaginable and omnipotent God is false that misleads anyone to commit sins by taking care of the controlling agencies of Government like courts, etc., on this earth.]

16) Righteousness is doing good to the good and bad to the wicked; sin is the opposite
श्रेष्ठः परः तदन्वयव्यतिरेकौ परत्र चाग्निः सर्गे।१६।
śreṣṭhaḥ paraḥ tadanvayavyatirekau paratra cāgniḥ sarge|16|
The word 'para' means a good person and need not be taken as any other person and hence, application with contradiction is done. In other religions also, the liquid fire of hell is mentioned and hell and this earth are in His creation only.
[The scripture says that helping others is good and harming others is bad (paropakaarah punyaaya, paapaaya parapidanam). Here, the meaning of the word 'para' is taken as any other human being. This is wrong interpretation. The correct interpretation for the word 'para' is a good person. Hence, the concept in application is:- doing good to good people and doing bad to bad people is good. The concept in contradiction is:- doing bad to good people and good to bad people is bad. Some religions criticise Hinduism saying that all the souls, whether good or bad must be helped. This is not correct criticism because the scriptures of their own religions say that bad people are punished in liquid fire of hell. This means that their religions are also agreeing to do bad to bad people. Whether the place is this earth or external hell, it is one and the same since both places are in His creation only. You can't say that one is not beaten in Bangalore even though that person is beaten in Mumbai!]

17) See defects in oneself and merits in others to grow
स्वदोश परगुणदृक् वृद्ध्यै।१७।
svadośa paraguṇadṛk vṛddhyai|17|
Seeing own defects and merits in others is the path of self-construction.
[One should always see the defects in himself/herself and in his/her religion and merits in others and other religions so that one can rectify the self and own religion. By this, one will be in the correct path of construction. Today, everybody sees his/her merits only and always defects in others, which is the path of self-destruction comprising ego to self and jealousy to others.]

18) My religion is universal; I criticize defects and appreciate merits impartially
विश्वमतं मे विपरीतात् च।१८।
viśvamataṁ me viparītāt ca|18|
My religion is universal religion and hence, I criticised Hinduism also and praised other religions in certain points.
[You should not misunderstand Me that I am criticising other religions because I am Hindu. I don't belong to any specific religion. I belong to universal religion, which comprises only merits of all religions. I have criticised Hinduism in several points and praised other religions in those points. For example:- I criticised blind recitation of scripture without explaining the meaning in rituals whereas in other religions I appreciate the scripture being read from book and explained by the priests.]

19) The judge must be an impartial third party; so Arjuna withdrew from the war
तृतियोनिर्णेता दैव राजन्याय स्थानवत् पार्थो रणे तथा।१९।
tṛtiyonirṇetā daiva rājanyāya sthānavat pārtho raṇe tathā|19|
The third party shall be the judge like God, King, court, etc. and hence, Arjuna withdrew himself from war.
[When you are one of the two opposing parties, you should not become the judge to decide the justice and punish the opposite party since you will be always affected by prejudice being the party. Hence, you should control yourself in giving spontaneous reaction for every action taken on you. Especially in giving punishment of death, you should be very careful since killing is highest injustice. Arjuna withdrew from war doubting the justice in killing innocent soldiers and good elders for the sake of bad Kauravas and even was prepared for losing the self benefit of justified wealth. He left the decision of justice to God Krishna. You should not take law in your hands becoming the judge of your case and third impartial party like God, King, court, etc., shall decide.]

20) Analysis reveals the corresponding fruits of the merits and faults of the Pandavas
अर्जुन धर्म द्रौपद्यादिशु गुण दोष फलानि विभक्तानि।२०।
arjuna dharma draupadyādiśu guṇa doṣa phalāni vibhaktāni|20|
You can understand the fruits of merits and faults enjoyed by Arjuna, Dharma Raja, Draupadi, etc. separately.
[Arjuna went to hell because of his haste vow taken to kill Karna, but, his grandson was made the King of entire kingdom for taking backstep in the war. The son of Dharma Raja was killed apart suffering in forest since he played the forbidden sin of gambling. He went to heaven for his efforts to avoid killing Kauravas through Krishna's preaching. All the sons from the womb of Darupadi were killed for no reason since she was always revengeful. The grandson of Subhadra, (son of Uttara) was made ultimate King since both were not revengeful. Only by patient analysis one can find merits and faults of both parties in a case and the results are separately enjoyed without any mutual cancellation by any soul.]

21) Souls are prejudiced; not God. Krishna allowed the killing of enemy soldiers ready to die for salary
जीवः पक्षपाति सिद्ध कृतज्ञ सैनिक वधोनुमतः।२१।
jīvaḥ pakṣapāti  siddha kṛtajña sainika vadhonumataḥ|21|
Except the Lord, every soul is prejudiced in giving judgement in his own case. Lord permitted to kill soldiers since they were prepared based on gratitude.
[You need not argue that peace shown against violence leads to growth of indiscipline in the society. We are not telling that the sin shall not be punished. We are only telling that the affected party should never be the judge since conclusion will be biased. In the end, God Krishna killed His own son called as Samba for the sin committed by him in insulting the sages. If you see Dhrutharasthra, he supported his sinful sons. Hence, Gandhari is not justified to give curse to Krishna, who is the mother of Kauravas. Except God, no other human being can be impartial and hence Krishna gave the judgement to kill all supporters of injustice. Even the soldiers were prepared for death based on their gratefulness to their King for receiving salaries. Those, who did not support injustice of Kauravas, went to heaven.]

22) God compensates your loss; revenge does not
नष्ट पुरणं दैवात् न प्रतिक्रियायाः।२२।
naṣṭa puraṇaṁ daivāt na pratikriyāyāḥ|22|
Your loss is compensated by God and not at all by revenge.
[When somebody harmed you, you shouldn’t think of the punishment to such enemy because the punishment of the opposite side will not compensate your loss in anyway. The effected party always tries to harm the enemy by giving equal and opposite reaction to the sinful harming action received from the enemy and in this there is no wisdom at all except emotional revenge. If you leave the process of enquiry, its judgement and its punishment to God, you are compensated for your loss by the omnipotent God. Hence, revenge is foolishness whereas patience to leave the case to God regarding revenge is the wisest way.]

23) Delay in God’s punishment enables reformation; vengefulness is punished
विलम्बे शुद्धि नष्टं न प्रतिफलात् दण्डश्च।२३।
vilambe śuddhi naṣṭaṁ na pratiphalāt daṇḍaśca|23|
In the delay of His enquiry, you need not doubt about the escape of punishment since it doesn’t compensate your loss. If you are patient, your loss is compensated by God. Otherwise, you will get extra punishment for your emotion of revenge.
[Delay takes place in the judgement of God since He gives sometime for His criminal child to reform permanently by spiritual knowledge. You are worried that if your enemy is reformed, he is escaping the punishment and you feel that you are in loss. This is not correct because the punishment of your enemy will not compensate your loss in anyway. If you think about revenge with emotion, you are losing the compensation from God and also punished for the revenge-sin. Draupadi was punished for her emotion of revenge by losing all her sons.]

24) Human third-party judges can err; the omniscient Father of all souls never errs
नृणामपि च्युतिस्तवतु न सर्वज्ञपितुः।२४।
nṛṇāmapi cyutistavatu na sarvajñapituḥ|24|
Due to human error third party may go wrong and not to speak if victim becomes third party. Such error and prejudice are not possible in the case of omniscient God, the creator of all souls.
[The king or court has long process of enquiry and even then justice may not be detected since they depend on witness, which can be false also. But, God is omniscient and there is no enquiry at all since truth is already known to Him. The delay is not due to enquiry, but, due to time given to the sinner to reform. The enquiry done even by a third party like king or court or elders has chance to go in wrong direction due to human error. In such case, if the victim himself becomes the third party to enquire his own case, certainly the victim will go wrong due to prejudice of selfishness. The omniscient God is the creator or Father of all souls and hence there is no trace of chance to go wrong in detecting the truth since it is already known without enquiry. Hence, leaving your case to God is the best way of a wise man.]

25) The non-vengeance of a Brahmin prevents a chain of sins in society
ब्राह्मणे गुणः शृङ्खला लोक क्षोभाय।२५।
brāhmaṇe guṇaḥ śṛṅkhalā loka kṣobhāya|25|
Non-revenge is the quality of a Braahmin. Otherwise, chain of sins results in chaos of this world.
[Braahmana means the sage or the best human being since he leads the society towards God (Brahma nayati iti) and doesn’t refer anybody simply by birth since God told that caste is by qualities and deeds and not by birth (Gunakarma vibhaagashah— Gita). The quality of such a Brahmin is told by scripture as lack of revenge to even his bitter enemy (Ghaatam na ghaatayet viprah). Such attitude is logically wise and not foolish or the result of incapability to revenge. This revenge initiates chain of sins resulting in chaos of this society.]

26) God’s perfect divine justice seen in the Mahabharatam builds confidence
भारतं गणनानुसारि प्रत्ययः कार्यः।२६।
bhārataṁ gaṇanānusāri pratyayaḥ kāryaḥ|26|
The perfect divine calculation can be observed in the characters of the epic called Mahabharatam and hence, confidence in God is essential.
[All these concepts can be seen in the characters of the epic ‘Mahabharatam’. Draupadi lost all her sons due to constant attitude of revenge. Draupadi was the first person to fall in the last journey (Mahaaprasthaanam) since she was the root cause of this whole episode by insulting comments on Duryodhana when he slipped in Mayasabha (palace). A guest shouldn’t be insulted. Duryodhana became revengeful, of course, his revenge to insult Draupadi was many fold due to his demonic nature. Uttara gave birth to Parikshit, who became the king. The womb of Uttara was protected by God from loss and this shows that God can protect and compensate the loss in view of deservingness of Arjuna and Uttara. Dharmaraja suffered in forest for gambling. His brothers also suffered in forest for not opposing his gambling. Dharmaraja didn’t go to hell and went to heaven since he tried for the reformation of enemy and also didn’t take any vow at the end of gambling to kill any enemy. His four brothers went to hell since both these were absent in their case. The son of Dharma Raja didn’t become the king since his mother was Draupadi. The grandson of Arjuna alone became the king since Arjuna dropped from the war becoming against to punishment of death. God allowed killing of innocent soldiers since they supported injustice directly or indirectly and were ready to kill the opposite innocent soldiers based on which they can’t be excused! Everything is absolutely perfect in the divine administration of God in which nothing slips from the divine calculations. Hence, the souls must be always patient having unshakable faith in God.]

27) Draupadi’s sons, were killed for their sin of hunting; the innocent are never punished
मृगया पापत् न निरघस्य दण्डः।२७।
mṛgayā pāpat na niraghasya daṇḍaḥ|27|
The sons of Draupadi were killed due to sin in hunting. Innocent is never punished.
[You need not argue that the innocent sons of Draupadi were unnecessary killed for the fault of her mother and this is a mistake in the divine judgement. Even though they did not commit any sin with respect to the main story, their sin committed elsewhere is punished, which is killing soft natured animals in hunting. There is a saying that a sinner may escape punishment, but, an innocent shall not be punished. This may happen in human administration, which has limitations like deciding truth on witness, misleading due to very clever advocates, bribing the judge etc. But, in the divine administration such possibilities can’t be even dreamt.]

28) God punished the angelic Pandavas and demons; He is perfectly impartial
देव पण्डवा अपि परे दैत्या एव निश्पक्षः सः।२८।
deva paṇḍavā api pare daityā eva niśpakṣaḥ saḥ|28|
Even Pandavaas, the incarnations of angels were punished and not to speak of the opposite demons. God is not partial even to angels.
[I am explaining the punishments given to Pandavaas not to support Kauravas, which is also done by evil minds. Kauravas were bad from top to bottom being the incarnations of demons and hence were bitterly punished by God as they couldn’t be reformed by his preaching. Even Pandavaas, incarnations of angels were punished for their sins showing that sin is not tolerated in any case. Even Pandavaas erred due to their human nature and were not spared for their sins and this shows that God is not partial even to angels as blamed by demons.]

29) Ethics derived from the stories outweighs historicity; evidence is also available
धर्मो मुख्यः न कल्पना दृष्यन्ते हि।२९।
dharmo mukhyaḥ na kalpanā dṛṣyante hi|29|
The ethics derived from these stories stand as main and not the truth of happening of these. Proofs are also seen.
[Some people sidetrack the main issue by saying that these stories were not true. The point of truth of story is not at all to be considered. The main point is the ethical conclusion of such stories that is useful for the human behaviour. Sages were the authors of these epics and they will never write imaginary stories like the present authors of novels! The bridge of stones on the sea and archaeological findings in Kurukshetra stand as proofs just like in the case of other histories.]

30) Attachment to spouse and child increase sins related to money, which is stressed in the Vedas and Gita
श्रुतगीत धन कारणं द्विमोहः।३०।
śrutagīta dhana kāraṇaṁ dvimohaḥ|30|
Money is stressed in Veda and Gita. Fascination to the life partner and issues is responsible for the sin of money.
[There are three strong worldly bonds: life partner, issues and money. The fascination to life partner and issues is responsible for the most important sin of money, which is stealing others’ money by corruption as observed in politicians and some employees. Money is told as the root of this world (Dhanamulamidam jagat) and hence sin of money is most serious. The Veda also says that you should not steal others’ money (Maagrudhah...) and also says that sacrifice of money alone is the ultimate path to God (Dhanenaikena...). The Gita also says the same two points (stenaeva sah..., phalam tyaktvaa...).]

31) Share of total, not amount, is important in the sacrifice of money
अंशो न परिमाणं धनस्य।३१
aṁśo na parimāṇaṁ dhanasya|31|
The share of sacrifice in the total is important and not its magnitude for money.
[One should not misunderstand that money is given importance in spiritual path. Since money is important, sacrifice of it becomes important! But, one shall understand that the share of the money sacrificed in the total possessed is important and not the magnitude of the sacrificed money. If the magnitude is given importance, it is cheating only as in a case of telling that salvation shall be granted if one lakh is paid! The share decides the attitude, which is very important. One rupee sacrificed by a beggar is far far greater than one lakh sacrificed by rich man! Hence, criticism of money in false twisted direction is to be avoided.]

32) Money is matter and is greater than energy; hence do not steal
द्रव्यं शक्तेः परतरं तन्न चौर्यं लोभः।३२।
dravyaṁ śakteḥ parataraṁ tanna cauryaṁ lobhaḥ|32|
Matter is greater than energy and hence don’t steal the matter or money of others, which is the greediness..
[The practical philosophy (Karma Yoga) is sacrifice of work and its fruit or money for God. Both shall be done by the house-holders and former is to be done by saints. Matter or money is condensed energy and work or energy is lesser than matter. Exchange of energy for matter is employment and hence employee respects employer. Exchange of matter for matter is business and hence consumer doesn’t respect a shopkeeper. This proves the importance of money and hence illegal earning of money is the most serious sin, which should be strongly understood by politician and employee and even any human being for that matter. This relates to one of the three main gates of hell (lobha or greediness).]

33) The bond with the body is responsible for violence and lust
अनुक्त देह बन्धः क्रोध कामयोः।३३।
anukta deha bandhaḥ krodha kāmayoḥ|33|
The bond with body being the basis of the three strong bonds is not specifically mentioned, which is responsible for violence in killing and illegal sex.
[Eating non-vegetarian food by killing or getting other living beings killed and illegal sex with others other than life partner are the two sins related to the fourth strong worldly bond called as Deha-Eshanaa or the bond with the happiness of one’s own body. This bond is the basis of all the other three strong bonds and hence is not specifically mentioned. This violence in killing and illegal sex are related to the other two main gates of hell (krodha and kaama).]

34) Narada’s lesson to the hunter reveals the soul’s foolishness
व्याधनारद सम्भाषणात् जीवो विमूढः।३४।
vyādhanārada sambhāṣaṇāt jīvo vimūḍhaḥ|34|
From the conversation of Narada and hunter, the soul is proved as the biggest fool.
[The conversation of Valmiki as hunter and Narada as preacher is to be remembered here. Valmiki was robbing the money of passengers in a forest for the sake of the happiness of his family. Sage Narada preached him that family members are only going to enjoy the illegal money brought by him and will not share the sin committed for earning it. The family members and even these gross-bodies shall leave the soul in this world for the happiness of which sins were committed and these will not follow the soul to hell to share the punishments. The soul is the biggest fool, which undergoes all the punishments here as well as in the hell and the sins were committed for the happiness of others! Truth is always bitter but inevitable since it alone can save the soul.]

35) The fruits of the three sins performed secretly are also delivered secretly
गीत पापत्रयं रहसि फले च।३५।
gīta pāpatrayaṁ rahasi phale ca|35|
The three main sins told by Gita are done secretly and hence the enjoyment of their punishments is also given secretly.
[Hence, stealing others’ money by cheating or violence, illegal sex with others other than life partner and killing or torturing other living beings by violence for food or any other reason constitute the three main sins, which are told as the three main gates of the hell in the Gita. The fruits of these three main sins come to you in the form of suffering. Mostly sins are done secretly and hence the enjoyment of punishments by a soul also happens secretly. People do sins and do not like the notice of others in doing so. Their false dignity is maintained by God in their enjoyment of punishment also!]

36) Nature of the sin inferred from the punishment, which shows God’s kindness
अनुमेयं फलं करुणैव तस्य।३६।
anumeyaṁ phalaṁ karuṇaiva tasya|36|
The nature of the punishment brings the memory of the sin done and punishment indicates only the kindness of God.
[The sins can be easily understood by any soul from the nature of the punishments and hence none should think that punishment is given without reason. Sita always remembered the sin committed by her in scolding Lakshmana from the common nature of sin and punishment. The common nature was rubbing false allegations on others about sexual character. It is better to concentrate on the release from the misery of these punishments by following the only way, which is non-repetition of sin by realization and repentance. One shall not think that punishment is sadism of God. The punishment is also aimed at the same result of realization of the sin done, repentance due to misery and resulting non-repetition of sin. Through knowledge, this result is obtained permanently and through punishment the same result is obtained temporarily. Something is better than nothing and punishment shows only the kindness of the creator to lift the souls from misery at least for some time. The punishment given by Rama to Sita shows His unparallel love to her that Sita shall not come to the upper world with balance of sin. Association with human body is responsible for such error even though Sita is a divine soul and this concept was demonstrated by Sita.]

37) No other way but the true knowledge from the Divine Preacher.
नान्यः पन्थाः सत्य ज्ञनात् सत्गुरोः।३७।
nānyaḥ panthāḥ satya jñanāt satguroḥ|37|
There is no way other than the true knowledge attained from divine preacher.
[Therefore, the soul shall not waste the time to escape the worldly misery by external measures like practicing Yoga, worships of God with the help of selfish priests etc., since there is only one way to get permanent relief from the worldly miseries as said above, one should try to get true knowledge from the divine preacher, which alone gives the permanent relief as said above. Knowledge alone is the way and truth of knowledge is its power to bring implementation since truth alone does the constant and very powerful drilling of the mind. Hence, the Veda gives truth as the first adjective to knowledge (Satyam jnanam...)].

(Second Chapter is completed.)

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