IntroductionThe Sweetness of Braja is unlimited.
Braja lila is the perfect mix of sweetness, naughtiness and vedic culture.
Some devotees are so dry and anti rasik [rasik = person with good taste], their Krsna bhakti is only about ancient vedic culture, scientific and psychological benefits of chanting harinam, duty of man and woman, vedic and mundane psychology, veganism, animal protection, astrology (jyotis), varnasrama dharma, etc.
Most of these things have nothing to do with the Krsna-bhakti the Goswamis gave us.
And some devotees are soo rasik, they think they don't have to follow any culture, tradition, rules and especially sadacara, and can just focus on the amorous aspect of Radha-Krsna lila and do lila smaranam, without following sadacara, and arcana according to shastras.
Both things are important - following vedic culture and to be a rasik, because in Radha Krsna lila everything is included and everything is anyway sweet.
Krishna is not different from the vedic culture. Which is nothing else than HIS culture. The real name for the vedic culture is sanskriti.
Sanskriti has a specific purpose, and it's not just a "culture". Vedic culture is perfect, eternal, absolute and NOT DIFFERENT from Krsna himself (more about this in my next blog).
One part of the vedic culture is sadacara.
Before speaking of Radha Krsna lila, how they follow sadacara on the country side – in the village Vrindavan, I will speak first about sadacara for us sadhakas in the material world, and what is sadacara in general in the vedic culture.
The guru gives to the sadhaka the sadacara standard. I only quote a short summary of the most important verses of Hari Bhakti Vilasa, which is our main vidhi shastra. It is impossible to follow everything, nonetheless, these things are written down in ancient shastras. When we teach – then the highest siddhanta and the highest standard has to be spoken, the practical application may look different and one adjust accordingly, but we cannot compromise the siddhanta.
Definition of sadacara:sad = good; acara = behaviour
Sadācāra (सदाचार):—[=sad-ācāra] [from sad > sat] m. practice of good men, virtuous conduct, good manners, approved usage, cleanliness [Manu-smṛti; Yājñavalkya; Kāvya literature] etc.
Purana and Itihasa (epic history)
Source: Puranic Encyclopedia
Sadācāra (सदाचार).—(Good conduct). General information. Each country has good customary practices of its own. A man with good habits or behaviour is considered as having conquered the two worlds. The sound 'Sat' denotes 'Sādhus.' Sādhus are those who are without any bad conduct or behaviour. The habits and practices of the Sādhus are called Sadācāra. The Saptarṣis, (the seven hermits), the Prajāpatis (Master of all creatures) and Manus (the fathers of men), were persons who were careful to keep up the good practices. Once the hermit Aurva advised Sagara, what the good usages of the people of Bhārata ought to be. The laws of good conduct according to hermit Aurva are given below: (See full article at Story of Sadācāra from the Puranic encyclopaedia by Vettam Mani)
Hari Bhakti Vilasa is our main vidhi shastra. HARI BHAKTI VILĀSA is for us gaudiya vaishavas, which the first verse of the book clearly shows, and not for some smarta brahmanas, as some offensive gurus claimed in the past.
HARI BHAKTI VILĀSA 1.1
acha mangalãcaranam (The auspicious invocation)
caitanyadevam bhagavantam ãsraye
sri-vaisnavãnãm pramude njasã likhan
ãvasyakam karma vicãrya sãdhubhih
sãrddham samãhrtya samasta-sãstratah
I take shelter of Lord Caitanya Deva for easily writing (this book) to delight the divine Vaiṣṇavas. Deliberating with the sādhus (not smārtas) I have collected from all the scriptures the duties that must be performed.
Basis of Sadacara according HARI BHAKTI VILĀSA - Passing stool
- Toothbrushing
- (morning) Bathing
- Rules for wearing cloths
- Acamana
Definition of sadacara according to HARI BHAKTI VILĀSA :bhavisottare ca tatraiva
(In the Bhavisottara Purãna it is stated)
ãcãra prabhavo dharmah
santaáca ãcãra laksanah
sãdhunam ca yathã vrttarh
sa sadãcãra isyate
Dharma [Religious principles] are born from sadacara [the codes of proper conduct]. Saintly persons are always inclined to follow good manners, so their behavior and activities are known as sadãcãra.
[HBV 3.15]
ãcãra eva dharmasya
mulam rajan kulasya ca
ãcãrât vicyuta jantur
na kulinn na dhãrmikah
The root of a good family or dharma is sadãcãra. People who lack sadãcãra are neither pious nor noble.
[HBV 3.17]
Morning sadacara - Duties after waking up:After morning smaranam:
HARI BHAKTI VILĀSA 3.98-105
atka tatra nityo krtyãni (Daily activities)
brãhme muhütta utthãya
krsna krsneti kirtayan
praksãlya pãnipadau ca
danta dhavanam ãcaret
One should rise early in the morning, during the brãhma-muhürta (one hour and thirty-six minutes before sunrise), while chanting the holy name of Lord Krsna. He should then wash his hands, feet and brush his teeth. [HBV 3.20]
3.21
ãcamya vasanam rãtres
tyatvänyat paridhãya ca
punaräcamane kuryãt
lekhena vidhinãgratah
Thereafter, one should perform äcamana and change the clothes that he had slept in. After doing so, one should again perform äcamana.
3.22
athechkan paramãm suddhim
murdhni dhydtvã guroh padau
siutvd ca kirtayan krsnam
smaramscaitat udirayet
In order to completely purify his existence, one should meditate on the lotus feet of his spiritual master, as if they are placed upon his head. He should offer prayers to his spiritual master and then remember Krsna by reciting the following sloka.
3.23
atha prãtah smarana kïrtane
(One should glorify the Supreme Lord and thus remember Him early in the morning)
(In the Srimad-Bhãgavatam (10.90.481 it is stated)
jayati jana-nivãso devaki-janma-vãdo
yadu-vara-parisat svair dorbhir asyann adharmam
sihira-cara-vrjina-ghnah su-smita-srï-mukhena
vraja-pura-vanitãnãm vardhayan kãma-devam
Lord Sri Krsna is He who is known as jana-nivãsa, the ultimate resort of all living entities, and who is also known as Devaktnandana or Yasodã-nandana, the son of Devaki and Yaodã. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling race always increases the lusty desires of the gopïs of Vrndãvana. May He be all glorious and happy!
3.24
smrte sakala kalyãna
bhãjanarh yacra jãyace
purusaih tamajam nityam
brajãmi saranarñ harim
I take shelter of the unborn, eternal Lord, Sri Hari. Simply by remembering the Lord, one becomes a reservoir of all auspiciousness.
3.25
vidagdha gopãla viläsinäm
sambhoga cihnänkita sarva gãtram
pavitram ãmnãya giräm agamyam
brahma prapadye navanita cauram
The mischievous Lord Gopãla is unapproachable by the Vedas. He is the Supreme Brahman and He is supremely pure. His entire body is covered with marks caused by the nails and teeth of the gopis of Vrndavana. I take shelter of Sri Krsna, the butter thief.
3.26
(In the Srimad-Bhãgavatam (10.46.46] it is stated)
udgãyatinãm aravinda-locanaiti
vrajãúganãnãm divam asprüad dhvanih
dadhnas ca nirmanthana-sabda-misrito
nirasyate yena disãm amangalam
As the ladies of Vraja loudly sang the glories of lotus-eyed Krsna, their songs blended with the sound of their churning, ascended to the sky and dissipated all inauspiciousness in every direction.
Continuing one’s morning duties (after morning smaranam):HARI BHAKTI VILĀSA 3.98
evam vijñāpayan dhyãyan
kirtayaihíca yathāvidhi
pranãmãn ãcarecchaktyã
catuh sankhyã varán budhah
After appealing to, remembering, and glorifying the Supreme Lord in this way, an intelligent devotee should offer obeisances to Him at least four times.
3.99
sri gopicandanenorddha
pundram krtvã yathã vidhi
asit pranmukho bhutva
iuddha sthdne subhdsane
After this, one should decorate his forehead with gopi-candana and then sit on a purified ãsana in a sanctified place.
3.100
tathã ca nāradīya pañcarātre (It is stated in the Nárada-pañcarātra)
nirgatācamya vidhivat
pravisya ca punah sudhih
āsane prdúmukho bhutva
vihite copaviiya vai
Wise persons should perform their morning duties (brushing the teeth, passing stool, etc.) away from home and then purify themselves by bathing. Thereafter, they should sit on a purified asana, facing east.
3.101-102
sampradãyãnusãrena
bhuta suddhim vidhäya ca
prãnãyãmãms ca vidhivat
kr^natii dhyāyet yathoditam
upapatakesu sarvesu
patakesu mahatsu ca
pravisya rajanipãdaṁ
visnu dhyãnam samacaret
Thereafter, according to the method prescribed by one’s sampradaya, one should purify himself and then practice pranayama while meditating on Lord Krsna. With a desire to uproot all sinful reactions, one should perform his prescribed duties and then concentrate his mind on Lord Visnu, after rising at the end of the night, before dawn.
3.103
vaihāyasa pañcarātre (In the Vaihãyasa-pañcarãtra it is stated)
tathiva râtriseçam tu
kãlaṁ suryodayãbadhi
kartavyaṁ svajapaṁ dhyãnam
nítyaih ãrãdhakena vai
In the above-mentioned manner, a practitioner of devotional service should daily chant the holy names of the Lord and meditate on Him, beginning from before sunrise until night.
3.104
vibhajya pañcadhā rätrim
iese devarccanãdikam japaṁ
homaṁ tathã dhyãnam
nityam kurvít sädhakah
A sadhaka should divide the night into five parts and then engage in chanting the holy names of the Lord, remembering the Lord, and performing sacrifices after rising from bed during the last part of the night.
3.105
ataeva vijnu smṛtau (It is also stated in the Visnu-smrti)
rãtrestu pascime yame
muhütto brähmo ucyate iti
The last muhürtta of the last prahara of the night is called the brãhma- muhürtta.
Bathing process
HARI BHAKTI VILĀSA 3.153
atha pratah snânãrthodyamah (Bathing procedures)
lato ’runodayasyãnte
snãnãrthaṁ nihsvared bahih kïrtayan krsria nãmãni tirthaṁ gacchedanantaram
When the sun has risen, one should go and bathe. One should go to a pure pond or river to bathe while chanting the holy names of Krsna.
3.154-155
tathã ca sukrasmrtau (In the Éukra-smrti it is stated)
brãhme muhürtte cotthãya
íucir bhütvä samãhitah
svastikodyasanarix badhrã
dhyãtvã krsna padãmbujam
tato nirgatya nilayãn
nãmãni mãni kirtayet
sri vãsudeva aniruddha
pradyumna adhoksajãcyuta
sri krsnãnanta govinda
sañkarsana namo’stuie
One should rise early in the morning, during the brãhma muhürtta, and sit down firmly on an âsana that is marked with a svastika and meditate on Sri Krsna. Thereafter, one should go out of his house while chanting, “O Vãsudeva! O Aniruddha! O Pradyumna! O Adhokçaja! O Sankarsana!” and then offer his obeisances.
3.156
gatvä tinhãdokam tatra
niksipya snänasädhanam
vidhinãcarya maiträdi
krtyam soucarti vidhäya ca
acamya khani sanmärjyam
snanam kuryät yathocitam
Thereafter, one should go to a reservoir of water, taking with him the necessary items. One should first pass stool and urine. Then, one should cleanse all the holes of his body and take a complete bath.
3.157-159
atha maitrādikrtya vidhih (The process for purifying oneself)
sri visnu purâne aurbba-sagar samvdde (In a conversation between Aurbba and Sagara that is found in the Vísnu Purana it is stated)
tatah kalye samutthaya
kuryãn maitram nareivara
nairtydmisu viksepam
atityāti adhikam grhat
durad avasathdn mütraih
purisam ca sumit srjet
pãdãva secanocchiste
praksipenna grhañgane
ãtmacchãyãm taroscchãyãm
go suryagnir nilams tathâ
gurum dvijātimi ca
budho na meheta kadacana
0 King, one should rise early in the morning and then pass stool and urine, quite a distance from the house. The distance should be the distance an arrow travels when released from the bow. One should try to find a place on the southeast side, far away from his house. One should not throw contaminated things, and one should not wash one’s feet inside the house. One should never pass stool and urine while facing a cow, the sun, a fire, the spiritual master, or a brãhmana, or on one’s shadow, or in the shade of a tree.
3.160-161
na krste iasyamadhye vã
go braje jana samsadi
na vartmani na nadyãdi
tirtheṣu purusarsabhah
nãpsu naivãmbhastire
na smasãne samãcaret
utsargam vai purisasya
mütrasya ca visarjanam
O foremost of human beings, one should not pass stool on land that has just been tilled, in bed, in a pasturing ground, in public, in the middle of a road, on the bank of a river or pond, within the water, or in a crematorium.
3.162-163
udañmukho divyotsargaiḥ
viparita mukho nisi
kurvitãnãpadi prãjüo
mütrotsargarh ca pärthiva
trnairãcchãdya vasudhäm
vasera prãbrta mastakah
tisthennarticiram tatra
naiva kiñeid udïrayet
Unless there is an emergency, one should pass stool facing north during the day, facing south during the night, after spreading straw on the ground, and while covering one's head with a cloth. One should not speak while passing stool and one should not spend much time evacuating.
Interesting is also, some devotees promote cold shower and do a lot of bodily tapasya, but don't understand bhakti yoga at all. Bhakti Rasāmṛta Sindhu speaks clearly on this, and Hari Bhakti Vilāsa says that warm water is most pure. Which is logical, try to wash dishes with cold water, you cannot good clean them. Cold water has benefits for the subtle body, and it is true though that cold showers bring down lusty desires. But for sadacara (cleanliness) warm water is best:
4.117
athosnodokasnãnam (Bathing with warm water)
sattrimianmate (In the opinion of the Sattrimsat)
ãpah svabhãvato medhyã
visesã dagniyogatah
tena santah prasamsanti
snõnamusnena vãriria
By nature, water is pure, but it becomes especially pure when it is heated on the fire. This is why saintly persons glorify bathing in warm water.
4.118
yamañca(Yamarãja has said)
ãpah svayam sadã pütã
vahnitaptä vesesatah
tasmãt sarvesu kãlesu
usnämbhah pãvanam smrtam
Water is always pure and when it is heated by a fire it becomes more pure. You should know for certain that warm water is most pure.
From 3.239 HARI BHAKTI VILĀSA speaks bathing (daily affair)HARI BHAKTI VILĀSA 3.239
atha snãnatityatã (Bathing is a daily affair)
tatra kãtyãyanah (In this regard, Sage Katyãyana has said)
yathãhani tathã prãtar
nityam snãyãdanãturah
atyantamalinah kãyo
navacchidra samanvitah
sravatyeva divãrãtrau
prãtahsnãnam visodhanam
A healthy person should bathe in the morning, and also at noon. Every human body is impure by nature and has nine holes. Dirty substances emanate from these holes, day and night. By bathing in the morning, one’s body becomes purified.
3.243
asnãtastu puman narho
japãdi havanãdisu
Without bathing, a human being is not eligible to perform ritualistic activities, such as fire sacrifices and chanting mantras.
3.244
kaurme sri vyãsagitãyãm (in the Vyãsa-gitã section of the Kürma Purãna it is stated)
pratah snãnaṁ vinã pumsãm
pãpitvam karmasu smrtam
home jape vise sena
tasmãt snãnam samãearet
Unless one bathes in the morning, he is not qualified to perform any activities, especially chanting mantras and performing sacrifices. That is why one must bathe in the morning.
3.245
kâsïkhande (In the Kâsï-khanda it is stated)
prasveda lãlãdyãklinno
nidrädhino y ato narah
prätah snânâttator'hah
syãn mantra stotra japãdisu
When a human being sleeps, he becomes contaminated by sweating and by saliva. Therefore, only by bathing in the morning can one be qualified to chant mantras, offer prayers, and perform other religious acts.
3.42-44
atha smarana mãhãtmyam
(The glories of remembering the Lord)
sarva tirtha snãnãdhikatvam
(It is more beneficial than bathing in all the holy places)
mãntram pãrthivam ãgneyam
vãyavyam divyam eva ca
vãrunam mãnasam ceti
snãnam sapta vidham smrtam
sanna ãpasiu vai mãntram
mrdâ lambhamtu pãrthivam
bhasmariã snãnam ãgneyam
snãnam gorajasamilam
ãtape saii yã vrstir
divyam snãnam taducyate
bahir nadyãdisu snãnam
vãrunam procyate budhaih
dhyãnam y an manasä visnor
mänasam tat prakirttitam
The smartas have said that there are seven kinds of holy baths— the mantra bath, pärthiva bath, ãgneya bath, vayavya bath, divya bath, varuna bath, and mãnasa bath. Chanting the mantra, sanna ãpah, is considered to be a mantra bath. Touching clay is called a pärthiva bath. Smearing one's body with ashes is called an ãgneya bath. Smearing one’s body with dust from cows’ hooves is called a väyavya bath. Taking a bath in the rain, when there is sunshine, is called a divya bath. Taking a bath in a river or pond is called a varuna bath, and taking a bath in one’s mind, while meditating on Visnu, is called a mãnasa bath.
Because all this things are according to The Vedas pure.
3.45-46
kim ca (Sri Parasara Muni has said)
asãmarthyena kãyasya
kãla desãdi apeksayã
tulya phalãni sarvani
syuriiyãha parãtorah
(Manu has said)
snânãnarii mãnasam snãnam
manvãdaih paramam smrtarn
krtena yena mucyante
grhasthã api vai dvijãh
Parasara Muni has said that if one’s body is not healthy then without depending on the time, place, or person, one achieves the same result while performing all kinds of bath.
Manu has said that by bathing in the mind, brahmana householders can attain liberation. Among all types of bath, the mãnasa bath is best.
3.47
parama sodhakatvam
(Remembering the Supreme Lord is supremely purifying)
garude sri nãradaktau, visnu dharme ca pulastyouktau (Nãrada Muni has said in the Garuda Purãna, and Pulastya Muni has said in the Visnu- dharma)
apavitraḥ pavitro vā
sarvāvasthāṁ gato’pi vā
yaḥ smaret puṇḍarīkākṣaṁ
sa bāhyābhyantare śuciḥ
Pure or impure, in whatever situation one may be, whoever remembers the lotus-eyed Lord (puṇḍarīkākṣaṁ) is pure.
This is probably the most well-known and important mantra, everyone chants before starting ahnik, puja and arcana.
3.48
yacyapi apahatah päpair
manasä atyanta dustataih
tathãpi sañsmaran vimu
sa vãhyãbhyãntara íucih
Even if one is contaminated by unlimited sins, if he remembers Lord Visnu, he becomes purified, both internally and externally.
Rules for wearing clothsHARI BHAKTI VILĀSA 4.145-148
atha vastra dhãranã vidhi (The process for putting on clothes)
tatrãtri (The opinion of the sage, Atri)
adhautam kärüdhautam va
paredyurdhautam eva va
kãsãyaṁ malinãm vastram
kaupinañ ca parityajet
na cârdrameva vasanam
paridadhyãt kadäcana
nagno malinavastrah syãt
nagnasca arddhapatah smrtah
nagno dvigunavastrahsyât
nagno rakta patastaihä
nagnasca syüta vastrahsät
nagnah snigdha patastathä
dvikaccho'nuttariyasca
nagnascävastra eva ca
One should not wear unwashed clothes, clothes washed by a laundry man, or clothes washed on previous days, as well as red clothes, dirty clothes, wet clothes, and a dirty loin cloth. One who wears old and dirty clothes is as good as naked. A person who wears short clothing is also called naked. One who wears clothes that are twice the size of ordinary clothes is also considered naked. One who wears red clothes is considered naked. Those who wear stitched clothes, oily clothes, clothes tucked in in two places, and clothing without a chàdar, as well as those who do not wear any clothes are all considered to be naked.
4.149-150
srautam smärttam tathä karma
na naguas cintayed api
mohät kurvannadho gacchet
tad bhaved ãsuram smrtam
japa homa upavãsesu
dhautavastradharo bhavet
alaúkrtch sucirmauni
srãddhãdau ca jitendriyah
Such naked people are not eligible to perform the ritualistic activities that are prescribed in the Vedas and Smrtis. If, by mistake, they do so, their degradation is inevitable. Whatever they do is useless labor only. Their so- called religious activities simply help the demons. One should maintain purity, silence, self-control, and a proper dress code while performing fire sacrifices, chanting mantras, observing fasts, or performing the srãddha ceremony. While performing these activities, one should always wear fresh, clean clothes.
4.151
gobhilah (Gobhila has said)
ekavastro na bhuñjita
na kuryyãd devatãrcanam
It is prohibited to wear the same cloth while eating and while worshiping the Supreme Lord.
4.152
trailokyasammohana-pancarãtre (In the Trailokyasammohana-pancarätra it is stated)
śukla-vāso bhaven nityaṁ
raktaṁ caiva vivarjayet
One should always wear white clothes and never wear red clothes.
Red (rakta) includes saffran and orange cloths. For Gaudia Vaishnavas the color is white = sukla.
4.153-154
angirah (The sage, Arigirã, has said)
saucam sahasraromãnãm
vãyvagnar kendurasmibhih
retahsprtam savasprstam
ävikam naiva dusyati
chinnam vd sandhitam dagdham
ãvikam na praduçyati
ävikena tu vastrena
mãnavah srãddhamãcaret
gayã srãddha samarii proktam
pitrbhyo dattam aksayam
Wool and cloth made from sheep’s hair should be purified by exposing them to the air, fire, sunlight, or moonlight. If blankets made of sheep’s hair are touched by semina, or a dead body, they do not become impure. Clothes made of sheep's hair—although torn, burnt, or patched—always remain pure. It is the duty of a human being to perform the Srãddha ceremony while wearing clothes made of sheep’s hair. If one does this, his Srãddha performance is considered to be equal to a Srãddha performed at Gayã. The performer attains inexhaustible piety by satisfying the forefathers.
4.158-160
ãvikaiuu sadãvasiram
parvitraih rãjasattama
pitrdevci manusyãnãm
kriyãyãnca prasasyate
dhautãdhautaiii taihã dagdhaṁ sandhitam rajakãhrtam
sukra-mütra-raktaliptam
tathäpi paramam suci
agnirãvikavastranca
brahmanãsca tathã kusãh
caturnãm na krto doso
brahmanã paramesihinã
O King, clothes made from sheep’s hair (woolen garments) are always pure. They can he used for any purpose, including offering oblations to the forefathers, worshiping the Deity in the temple, and performing all kinds of worldly functions. Whether such clothes are washed or unwashed, burnt, stitched, washed by a laundry man, or touched by semen, urine and blood—they are still most pure. The grandfather of the universe, Brahma, has created four things as being never impure—fire, clothes made of sheep's hair (wool), brahmana’s, and kusa grass.
Acamana(starting from 3.185)
HARI BHAKTI VILĀSA 3.195
bharadvãja smrtau (In the Bharadvãja-smrct it is stated)
pãninã daksinenaiva
samhatanguli nãcamei
muktãúgustha kanisthena
nakhasprstã apastyajet
One should perform ãcamana with his right hand without using the little finger and thumb. One should not perform ãcamana with water that has been touched by one’s nails.
3.196-198
kaurme ca vyãsagitãyãm (In the Vyãsa-gitã section of the Kürma Purãna it is stated)
bhuktvã pitvã ca suptvã ca
snãtvã rathyopasarpane
osthau vilomakau sprstvã
vãso viparidhãya ca
reto mütra purisãnãm
utsarge'nuta bhdsane
sthivitrã dhyanãrambhe
ãsa svãsãgame tathã
catvaraṁ vã smasánatíi vã
samabhyasya dvijottamah
sanbhyorubhayas tadvad
ãcãnto’ pyãcamet punah
Before having his meal, a brãhmana should perform ãcamana. After waking up in the morning, after bathing, after traveling, after touching his lips, after putting on his clothes, after passing stool or urine, after discharging semen, after speaking a lie, after spitting, before commencing his studies, after coughing, after walking in the courtyard or in a crematorium, as well as both in the morning and in the evening, he should perform ãcamana.
The Vedic culture is so subtle and pure, that acamana is part of basically every single act/ritual – first one has to do acamana. Arjuna and Asvatthama made even acamana on the battlefield of Kurukshetra in midgst a war!:
yadāśaraṇam ātmānam
aikṣata śrānta-vājinam
astraṁ brahma-śiro mene
ātma-trāṇaṁ dvijātmajaḥ
When the son of the brahmana [Asvatthama] saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmastra [nuclear weapon].
athopaspṛśya salilaṁ
sandadhe tat samāhitaḥ
ajānann api saṁhāraṁ
prāṇa-kṛcchra upasthite
Since his life was in danger, he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuclear weapons, although he did not know how to withdraw such weapons.
[SB 1.7.19-20]
sūta uvāca
śrutvā bhagavatā proktaṁ
phālgunaḥ para-vīra-hā
spṛṣṭvāpas taṁ parikramya
brāhmaṁ brāhmāstraṁ sandadhe
Sri Sut Muni said:
Hearing this from Bhagavan, Arjuna touched water for purification, and after circumambulating Lord Sri Krsna, he cast his brahmastra weapon to counteract the other one.
[SB 1.7.29
So in vedic culture you do achaman even in a war before shooting a weapon. It is so fundamental and basic in vedic culture, that it’s done before every puja, every ritual, every mantra which is spoken etc.
Sadacara in eating foodHARI BHAKTI VILĀSA 9.279 –
vaisnavãnâm hi bhoktavyam
prärthyännam vaisnavaih sadã
avaisnavãnãm annam tu
panvarjyam amedhyavat
However, a Vaisnava can always ask for food from another Vaisnava and eat it without hesitation. On the other hand, he should never ask food from a non-devotee brāhmana, considering it to he abominable.
9.265
duskriarh hi manusyasya
sarvam anne pratisthitam
yo yasyãnnam samasnãti
sa tasyasnãci kilbisam
For human beings, all types of sins dwell in the food they eat. Therefore, one who eats the food of a particular person will have to accept his sins. In other words, he will have to share the sinful reactions of the person from whom he accepted food.
9.271
madhudakam phalam mülam
edhamsya-bhaya-daksinã
abhyndyatãni tv etãni
grãhyãny api nikrstatah
If honey, water, fruit, roots, wood, or a gesture of fearlessness come of their own accord, without being solicited, one can accept them, even if offered by a low-class person.
This means everything which is not grains and beans a devotee can eat outside (from non-vaishnava's).
9.272
khala-ksetra-gaiarti dhanyam
kupa-vapisu yaj-jalam
agrãhyãd api tad-grãhyam
yac ca gostha-gatam payah
There is no fault in accepting milk from a pasture, water from a well or lake, and rice paddy from a field under cultivation, even if they belong to inferior people.
9.285
Sri prahläda-väkye ca (Prahlãda has said)
kesavärca grhe yasya
na tisçhaci mahi-pate
tasyānnam naiva bhoktavymi
abhaksyena samam smrtam
O King, one should never eat food from a person’s house where there is no Deity of Lord Krsna. Indeed, such food must be considered uneatable.
Chandogya Upanisad in regards purity of foodāhāra-śuddhau sattva-śuddhiḥ
sattva-śuddhau dhruvā smṛtiḥ
smṛti-lambhe sarva-granthīnāṁ vipramokṣaḥ
From purity of food comes purity of mind; from purity of mind comes fixed remembrance [of Bhagavan], and from fixed remembrance [of Bhagavan] one becomes free from all bondage, one becomes liberated and happy. (Chāndogya Upaniṣad 7.26.2)
Sadacara in chanting mantras:17.131
bhūta rākṣasa vetālāḥ siddha gandharva cāraṇāḥ
haranti prakaṭaṁ yasmāt tasmat guptaṁ japet sudhiḥ
"The ghosts, Rākṣasas, Vetālas, Siddhas, Gandharvas and the cosmic wanderers take the (benefit of the) japa of the public chanter. Hence the wise must do japa in secret."
17.132
athajape dosãh
(Faults to be avoided while chanting japa)
nãradapancarãtre
(In the Nãrada-paàcarãtra it is stated)
apavitrakaro nagnah
sirasi pravno'pi vã
pralapon vã japedyavat
imiflnms phala mucyate
Chanting japa with a contaminated hand, while naked, with one’s head fully covered, or while talking to someone is simply useless.
17.133
kinca (It is also said)
vadanna gacchanna svapannya
anyat kimapi samsmaran
na ksuj-jrmbhana hikkãdi
vikali krta mänasah
mantrasiddhim avãpnoti
tasmad yatna paro bhavet
One should avoid chanting mantras while talking, walking, lying down, remembering something else, sneezing, yawning, hiccupping, or absentmindedly. If one does so, his chanting will not bear any fruit. Therefore, one should be very careful to avoid these faults.
17.134
kiñca (It is further said)
strisúdrâbhyãm na bhãseta
rãtrau japararo na ca
One should avoid conversing with a woman or a sudra if he is interested in chanting with great effect. One should avoid chanting at night.
17.136
vaisampãyana samhitayam (In the Vaisampãyana Samjucã it is stated)
naihavãsã japenmantrarh
bahuvastrãkulo na ca
uparyyadho vahirvascre
purascarana krttyajei
One should not engage in chanting while wearing only one piece of cloth, or while wearing too much clothing. One who performs purascarana should wear a dhoti and a chador [upper cloth].
17.137
ataeva mantrãrnave (Therefore in the Mantrãrnava it is stated)
usnisi kañcuki nagno
muktakeso galãvratah
apavi trakrno 'suddhah
pralapanna japet kvacit
One should never chant japa while wearing a turban, while wearing a shirt or kurta, while naked, with disheveled hair, with a dirty hand, while in an impure state, or while talking like a madman.
17.138-139
aprãmtakaro bhútvá
sirasi prävrto'pi ca
antatyákuldáuo vâ kmddho
bhrãntah ksudhànvitah
anãsanah sayãno tá
gacchannuuhita eva vã
rathyáyàmasive sthàne
na japettimirántare
While chanting mantras, one should keep his hands covered, his head uncovered, and his mind free from worldly thoughts, anger, and illusion. He should not feel hungry or hanker after food. One should also not chant while lying down, walking, standing, in a crematorium, or in a dark place.
17.140
upãnàgúdhapãdo vã
yànasayyàgacastathã
prasàryya na japet
vãdãvutkatãsana eva vã
One should not chant mantras with his shoes on, while traveling in a vehicle, while lying on a bed, while spreading his legs, or while sitting in an unconventional position.
17.141-142
yajñavalkya samhitãyãm
(In the Yajñavalkya Samhitä it is stated)
na camkramanna ca hasanna
pãrsvam avelokayan
napãsrito na jalpamsca
na právrtasirãsiaihã
na padà padamãkramya
na cai va hi tathã karau
na cãsamãhitanuxnã
na ca samsayãno japet
One should not chant japa while traveling, while laughing, while looking this way and that, in an open space, while speaking, with a covered head, while shaking one’s leg, while scratching one’s hand, with an uncontrolled mind, or with a doubtful heart.
17.147
acha dosaprdyaíciitãni
(Prescribed atonement for faults in this regard)
latraiva (In the same literature it is stated)
tusnimasita samjalpas
cándala paütâdikan
drstvá lãn vãryyupasprsyà
bhãsya snãtvã punarjapet
ãcamya prayato nityam
japedasucidarsne
To chant japa, one should sit down silently. One should perform ãcamana if he happens to see a dog-eater, or other such fallen person. If one must speak with such a degraded person, he should bathe before continuing his chanting. If one happens to see stool or urine, then he should bathe before chanting japa with a controlled mind.
17.148
kiñat (It is further said)
yadi vã yamalopah
syãjjapãdisu kathanca
vyaharedvaisnavam mantram
smaredvã vis nu mavyayam
If, by chance, any of these rules regarding the chanting of mantras is broken, one should remember the mantras composed of Lord Visnu’s holy- names, or simply remember the inexhaustible Lord Visnu.
17.149-150
mantrãrnave (In the Mantrãrnava it is stated)
pati tãnãman tyaj ánãm
dárseme bhâsane srute
ksute 'dhmãyugamane
jrmbhane japamutsrjet
prãptãvãcmya caitesãm
prãnãyãm sadahgakam
krtvã samyagjapeccheyam
yadvà süryyãdi darsanam
One should suspend chanting japa if he sees, converses with, or even hears the voice of a fallen person, or an outcaste. One should also suspend his chanting if he has to sneeze, pass air, or yawn. Before completing his japa, one should purify himself by performing either ãcamana, prãnãyãma, or six kinds of nyasas, or by looking at the sun.
17.151
mãrjjâram kukkutam krauñcam
svãnam sudram suaram kapim
drswãcamyãcaret karmma
sprstvã snänam vidhiyatea
If one happens to see a cat, cock, crane, dog, sudra, ass, or monkey, then he should perform äcamana before continuing to chant japa. If one touches one of these, however, he must bathe.
17.152
nãradapancarãire ca (In the Nárada-pañcaratra it is also stated)
sakrduccãrite sabde
pranavam samudorayet
prokte cãmya vãnyãpi
prãnáyãm sakrccaret
If one happens to speak even a single word other than his mantra while chanting japa, then he should rectify that fault by chanting OM. If one is obliged to speak, then he should perform dcamana and prãnãyãma, once each.
17.153
bahupralãpe cãcamya
nyasààgàni tata japet
hute'pyevam tathäsprsy
asthãnãm sparsam bhavet
If one indulges in idle talk during japa, then he should purify himself by performing acamana and the nyãsa of the bodily limbs. In case one sneezes or touches something abominable, should follow the same procedure.
17.161-162
(Nārasiṁha Purāṇa and Yajñavalkya) says:
tri vidhā japa yajñaḥ syāt tasya bhaven nibodhaya;
vācikaś ca upāṁśuś ca manasaś ca tridhā mataḥ
mantram uccārayed vyaktāṁ japayata sa vācikaḥ;
kiñciccabdaṁ svayaṁ vidyād upāṁśuḥ sa japaḥ smṛtaḥ
upāṁśu japam uktasya tasmācchato guṇo bhavet;
sahasro mānasaḥ prokto yasmād dhyāna samo hi saḥ
There are three kinds of japa— vocal, muttering and mental. Loud uttering of the mantra is called vocal japa, whispering is called upāṁśu and mental practise is called mānasik japa. Whispering is a hundred times better than loud japa and mental japa is a thousand times better. This is equal to meditation.
HARI BHAKTI VILĀSA 17.183-199 (the procedure of chanting mantras) 17.192-193
kiñca (It is further said)
sampüjyãtha japam kuryyäd
yãvadvai praharadvayam
tadûdrdhve pùrvvamt
snãtvã vísese na vidhãnacit
nyãsâvasãnamakhilam
sarvam kuryyãt purodiiam
pitjãgni hernia paryyantam
tatasca japamãearet
One should bathe in the morning and then worship the Supreme Lord. After worshiping the Lord, one should sit down and chant japa until noon. Thereafter, one should again bathe, perform the required nyãsas, and continue to chant japa.
17.194
yãvad dinãva sãnatu
bhüyah snãyãttato dvija
upãsya vidhivat sandhyãm
devesarh püjayet punah
O dvija, one should continue to chant until the end of the day and then once again bathe. Thereafter, one should perform his evening duties before worshiping the Supreme Lord once again.
17.195
visarjjya bhojanam kuryyat
satatam tarakpdaye
bhuktvã sayita sayane
mrtsnigdhe vatha bhùtale
After formally completing the chanting of his mantra, one should have his meal only when the stars appear in the sky. After having his meal, one should take rest, either on a bed or on the bare floor.
17.196
arddhàrãtre samutcháya
pãdasaiicham careddvija
ácamya devam samsmrtya
sighram sampüjya pün-vavat
japam kuryyâdyalhàsakti
arpayecca lathesvare
O dvija, one should wake up at midnight, wash his hands and feet, and perform acamana. Then, one should remember his object of worship before continuing his japa as an offering to the Supreme Lord.
17.197
anyatra ca (Elsewhere it is stated)
nairaniaryya vidhih proktas
taddinam nátilañghayet
divasa atikramäi tesãm
stdilhirodhah prajäyaie
This procedure is to be followed every day without fail. If one somehow or other misses a day, he will have difficulty in achieving perfection.
From 3.209 HARI BHAKTI VILĀSA speaks elaborately about the importance of brushing teeth, how and when brushing teeths etc. but I don’t include this part in this blog.
Visnu Purana about the History of Sadacara:General information.
Each country has good customary practices of its own. A man with good habits or behaviour is considered as having conquered the two worlds. The sound 'Sat' denotes 'Sādhus.' Sādhus are those who are without any bad conduct or behaviour. The habits and practices of the Sādhus are called Sadācāra. The Saptarṣis, (the seven hermits), the Prajāpatis (Lords of all creatures) and Manus (the fathers of men), were persons who were careful to keep up the good practices. Once the hermit Aurva advised Sagara, what the good usages of the people of Bhārata ought to be. The laws of good conduct according to hermit Aurva are given below:
A short example what it means in Vedic time to follow sadacara:From Visnu Purana
The passing of excrement and urine.
Every one should wake up in the Brāhmamuhūrta (Two hours before dawn). After having risen, he should go to the southwest corner of the village or house at a distance of an arrow-shot for stooling and passing urine; should not pour the water used for washing the face and the legs, in the courtyard; should not pass urine in one’s own shadow, or in the shade of a tree, or facing cow, the Sun, fire, wind, teacher and Brahmin. Ploughed fields, fields where grains are ready for harvest, cattleshed, crowd, path, lakes or rivers and their banks, are places, forbidden for stooling or passing urine. When there is no danger, a wise man should pass urine, facing the north in the day and facing south at night. When passing excrement the ground should be covered with grass and his head should be covered with cloth. Should not sit long or talk much when stooling.
The conduct of ablution after answering the calls of nature and rinsing the mouth after meals.
Soil such as taken from white ant-hill, ground thrown up by moles or rats, soil at the bottom of water, remainder of soil used by another, soil taken from the wall, soil gathered by worms and flies, ploughed soil etc. should not be used for ablution. By using soil, do the cleansing of the urethra once, the anus thrice, the left hand ten times, and both the hands together, seven times. After this use pure water (in which there is no mud or foam and which has no foul smell) and rinse the mouth. Take soil again and wash the legs with it. Rinse the mouth thrice and wipe the face twice. Then holding water in the hand, touch the apertures in the head such as eye, etc. the crest of the head, both upper arms, navel and heart. With this rinsing take bath. After bath, with the help of a mirror, tie the hair, anoint the eyes with collyrium, and wear flower garlands etc. carefully. Bathing should be done in river, rivulet, lake, jungle-stream, mountain or holy bath (tīrtha), or draw water from the well and bathe there or carry well-water home and bathe there. After the bath put on clean dress. Then take some water in the hand, offer it as oblation to gods, sages, and the manes with care. Throw water thrice for the blessing of the gods and hermits and to Prajāpati once, as ordained. In the same way, to the manes and the great ancestors also give oblation of water thrice.
After so much is done do the customary sacrificial offerings, prayer etc. to Devī. Then invite guests to the house and welcome them. (Viṣṇu Purāṇa, Aṃśa 3, Chapter 11).
Satyanarayana Das Babaji wrote me once:"Sadacara means the practice of Sat or sadhus. Not everything can be found in books. Some things are learned from the practice of sat or the "enobled. "
So we learn sadacara from guru, shastras and sadhu. Same as our sadhana and sadhya.
Caitanya Bhagavata gives a summary:তাহারে সে বলি ধর্ম, কর্ম, সদাচার ঈশ্বরে সে প্রীতি জন্মে সম্মত সবার ॥ ৪৪ ॥
tahare se bali dharma, karma, sadacara isvare se priti janme sammata sabara (44)
Dharma (Vaishnava-dharma), karma (= actions = sadhana), and sadacara are those by which priti [love] for isvara [Supreme Lord] takes birth. Everyone agrees on this.
[Caitanya Bhagavata 3.3.4]
Sadacara is the ornament [busana] of a devotee:kṛpālu, akṛta-droha, satya-sāra sama
nidoṣa, vadānya, mṛdu, śuci, akiñcana
sarvopakāraka, śānta, kṛṣṇaika-śaraṇa
akāma, anīha, sthira, vijita-ṣaḍ-guṇa
mita-bhuk, apramatta, mānada, amānī
gambhīra, karuṇa, maitra, kavi, dakṣa, maunī
“Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Krsna and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities — lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent.
titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ
Devotees are always tolerant, forbearing and very merciful. They are the well-wishers of every living entity. They follow the scriptural injunctions, and because they have no enemies, they are peaceful. These are the decorations of devotees.’
[Caitanya Caritāmṛta Madhya-lila 22.81]
Visnu is deity of sattva
Visnu is a deity of sattva — and therefore the worshiper of Visnu should be sattvic:
sattvaṁ rajas tama iti prakṛter guṇās tair yuktaḥ parama-puruṣa eka ihāsya dhatte |
sthity-ādaye hari-viriñci-hareti saṁjñāḥ śreyāṁsi tatra khalu sattva-tanor nèṇāṁ syuḥ ||
The one supreme puruṣa [person], accepting the guṇas of prakṛti known as sattva (forces of peace and enlightenmen) , rajas (forces of passion and activity) and tamas (forces of darkness and inertia), for creation, maintenance and destruction, is called Viṣṇu, Brahmā and Śiva. (Of this three), The best benefit for humans will come from Viṣṇu, the form of sattva.
[SB 1.2.23]
sattvaṁ yad brahma-darśanam — sattva gives darshan of Brahman [the Absolut Truth] SB 1.2.24
Tika Vishvanatha Cakravarti Thakur:
[..]
sattvāt sañjāyate jñānaṁ rajaso lobha eva ca
pramāda-mohau tamaso bhavato ’jñānam eva ca
"Knowledge arises from sattva. Greed arises from rajas. Inattention, confusion and ignorance arise from tamas." BG 14.17
Without bhakti however, seeing the Lord (or even impersonal brahman) is impossible. This is confirmed later in the Bhāgavatam.
Sadacara in the Bhagavad-gita & the risk to make seva-aparadhaanapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ
My devotee who is independent who is pure [both internally and externally], proficient, impartial, undisturbed, and who gives up all undertakings [antagonistic to bhakti], is very dear to Me.
[BG 12.16]
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam |
ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ ||8||
indriyārtheṣu vairāgyam anahaṅkāra eva ca |
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ||9||
asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu |
nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu ||10||
mayi cānanya-yogena bhaktir avyabhicāriṇī |
vivikta-deśa-sevitvam aratir jana-saṁsadi ||11||
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam |
etaj jñānam iti proktam ajñānaṁ yad ato’nyathā ||12||
Humility, freedom from deceit, non-violence, forbearance, simplicity, service to an authentic teacher, purity [internal and external], steadiness, restraint of the body, dispassion for sense objects, disidentification with the conditional I-sense, contemplation of the miserable defects of birth, death, old age, and disease, detach ment from and disidentification with children, wife, home, and se on, constant even-mindedness in favorable and unfavorable circumstances, undeviating pure devotion unto Me with exclusive absorption, residence in a secluded place, non-attachment to the association of worldly people, constancy in the culture of knowledge pertaining to the Self, and deliberation on the goal of knowledge regarding the Absolute — all this is declared to be knowledge. Whatever is different from this is ignorance. [BG 13.7-11]
Vishvanata Cakravati's tika:
Śauca refers to both internal and external cleanliness. The smṛti says:
śaucaṁ ca dvividhaṁ proktaṁ bāhyam abhyantaraṁ tathā
mṛj-jalābhyāṁ smṛtaṁ bāhyaṁ bhāva-śuddhis tathāntaram
There are two types of cleanliness described, internal and external. External cleanliness is by water and earth. Internal cleanliness is purity of mind.
Earth is used by sadhus instead of soap. Earth or ashes or cowdung.
Most important verses for sadacara from the BG, and the danger for making seva-aparadha:patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
If endowed with bhakti offers Me a leaf, a flower, a fruit, or water, I accept the offering of such a pure-hearted person presented with bhakti.
[BG 9.26]
From AdvaitaJi‘s Blog: madangopal: madangopal: When Kṛṣṇa accepts the offering?
Śrī Viśvanātha Cakravartī comments on this verse: kiṁ ca mad-bhaktasyāpy apavitra-śarīratve sati nāśnāmīty āha prayatātmanaḥ śuddha-śarīrasyeti rajaḥsvalādayo vyavṛttaḥ – (Kṛṣṇa says) “I will not eat even from My devotees if their bodies are impure. Prayatātmanaḥ means with a pure body, not polluted by menstruation and so.” Too often western devotees cook for their deities with blue jeans on, that they may have worn while riding in buses or trains or while passing stool. Before cooking and offering one should shower and put on special clean clothing. In the Caitanya Caritāmṛta (Antya 6) it is mentioned that Raghunātha dās Gosvāmī decided to stop inviting Mahāprabhu for prasāda because the money that bought the prasāda came from mixed Vaiṣṇavas (his parents). Even that was considered a pollution, let alone the servers. In India the topmost devotees serve prasāda, not the newcomers, let alone polluted guests. The word prayata in the Gītā-verse means: - piously disposed , intent on devotion , well prepared for a solemn rite, ritually pure (also applied to a vessel and a place) , self-subdued , dutiful , careful , prudent - a holy or pious person - purity, holiness (Monier Monier Williams Sanskrit dictionary)
Advaita Da Vani:so many arrogant people are there that claim that their spirituality is superior to religiosity
if you think you can sin because bhajan is higher than dharma then that is an aparadha
but this aparadha links dharma to bhajan
Bhajan is higher than dharma
if you don’t take advantage if gets aparadha
if you offer dirty things to the deities thinking “i am so spiritual”, then that is 6th offence
menstruating girl goes on the altar thinking i am so spiritual, i don’t have to follow all that religious stuff
that is 6th offence (BBT has different counting than we by the 10th offenses against nama)
NĀMNO BALĀD YASYA HI PĀPA BUDDHIḤ
NA VIDYATE TASYA YAMAIR HI ŚUDDHIḤ
nāmna – of the name; balāt – from strength; yasya – whose; hi – surely; pāpa – sin; buddhiḥ - attitude; na – not; vidyate – exists; tasya – his; yamaiḥ - by rules; hi – surely; śuddhiḥ - purification.
6. Committing sin on strength of the Divine Names.
Sādhu Bābā: “If chanting of hari-nāma destroys all sins then I can deliberately commit sin and then later destroy them by chanting hari-nāma. Thinking like this is an offence.”
so religion cannot be disconnected from spirituality because of 6th offence
sadacara can fill big books
just the idea that Krishna will accept anything as long as it is offered 'with love'
this type of cheap abuse of deity worship by hippies
"with love" - but dirty
to make it worse, some translator of Bhagavad Gita forgot the word prayatatmana in BG 9.26
offerings must be clean
if you offer dirty things to the deities thinking i am so spiritual then that is 6th offence
Visvanata Cakravati Thakur made that point in madhurya kadambini
nama balad papa buddhi is the link between dharma and spiritual life
sinning on strength of the name. also see manah siksa verse 2 - RDG says dont do dharma OR adharma
but sadacara is for arcana, which is pure bhakti and not dharma.
Ananda Gopal Goswami Prabhupada spoke on that too
“Don’t follow religion, don’t follow irreligion. Just deeply worship Rādhā and Kṛṣṇa in Vraja – that is neither religion (virtue), nor irreligion (vice).
religion means giving charity, being clean and honest etc. it has nothing to do with raga bhakti. koti janma sukritair na labhyate - rupa goswami says greed for raga bhakti cannot be had through millions of lives of pious works.
if a menstruating women offering food and then doing harinam for purification – this is namaparadha, if a bhakta thinks, I don’t have to follow sadacra and take a shower before cooking because he is too lazy, I just offer with love and chant Hare Krsna – this is namaparadha
Devotee’s who follow new age, saying spirituality is higher than dharma [so now we can sin because we are soooo spiritual, far above these religious] – this is nama-aparadha, 6th offence
namno balad papa buddhi connects dharma with pure bhakti
Madhurya KadambiniThird Shower of Nectar
athānarthānāṁ nivṛttih. te cānarthāś caturvidhāḥ duṣkṛtotthā sukṛtotthā aparādhotthā bhaktyutthāś ceti. tatra duṣkṛtotthā durabhiniveśa dveṣa rāgādyāḥ pūrvoktāḥ kleśā eva. sukṛtotthā bhogābhiniveśā vividhā eva. te ca kleśāntaḥpātina iti kecit. aparādhotthā ityatra nāmāparādhā eva gṛhānte. sevāparādhāntu nāmabhis tannivartaka stotra pāṭhaiḥ sevā sātatyena ca bhavyasya vivekinaḥ prāyaḥ pratidinam evopaśamenāṅkurībhāvānupalabdheḥ. kintu tat tad upaśama sambhava balena tatra sāvadhānatā śaithilye sevāparādhā api nāmāparādhā eva syuḥ. tathā hyuktam - nāmno balād yasya hi pāpa buddhir iti. tatra nāma ityupalakṣaṇaṁ bhakti mātrasyaivopaśamakasya. dharma śāstre'pi prāyaścitta balena pāpācareṇa na tasya pāpasya kṣayaḥ pratyuta gāḍhataiva.
TRANSLATION:
Now anartha-nivṛtti, or cessation of unwanted elements unfavourable for bhakti, is being explained. anarthas are of four types, duṣkṛtottha, sukṛtottha, aparādhottha, and bhaktyuttha. duṣkṛtottha-anarthas means anarthas arising from the five kleśas described in the previous chapter. These are ignorance, material attachment, hatred, and deep entanglement in sense enjoyment. sukṛtottha-anartha means intense attachment to various sense enjoyments. Some include this anartha within the five types of kleśa. aparādhottha-anartha means anarthas arising from nāma-aparādha. Here sevā-aparādhas have not been considered. For intelligent people usually the effects of sevā-aparādha are nullified by chanting the holy name, reciting prayers, and by constant engagement in the service of the Lord. Sevā-aparādhas are thus unable to appear. If one is, however, careless about sevā-aparādhas, knowing that by chanting and reciting prayers sevāaparādhas can be nullified, then all the sevā-aparādhas turn into nāma-aparādha. śāstras thus say, “Committing sins on the strength of nāma is one of the nāmaaparādhas.” In this verse, nāma also refers to other devotional practices. Even dharma-śāstras related to the codes of karma-yoga also say that if one commits sins on the strength of atonement, thinking that it can destroy the evil effects of sins, then those sins become more intense rather than being destroyed.
[Madhurya Kadambini 3.1]
nanvevaṁ - na hyaṅgopakrame dhvaṁso mad dharmasyoddhavāṇvapi' iti 'viśeṣato daśārṇo'yam japa mātreṇa siddhida' ityādi vākya balena tat tad aṅgānām ananuṣṭhāne vaikalyādāv api vā jāte nāmāparādha prasajjeta. maivam. nāmno balād yasyetyatra pāpe buddhiś cikīrṣādi. tad eva hi pāpaṁ yatra sati nindāprāyaścittādi śravaṇam. na ca karma mārga iva bhakti mārge'pi aṅga vaikalyādau kvāpi nindā śravaṇam iti na tatrāparādha śaṅkā.
TRANSLATION:
Śāstras say, “O Uddhava! From the very beginning of this religion (even if it is not yet completed) there is not even the slightest loss.” “Simply chanting the ten-syllable mantra gives perfection.” On the strength of these verses someone may ask whether non-performance or improper performance of devotional parts produces nāma-aparādha or not? The answer is no. In the verse, “One who commits sins on the strength of the holy name” the word pāpabuddhi means the intentional committing of sins. Acts that are condemned by the scriptures and that require atonement are known as sins. In the path of karma, imperfect performance of karma is condemned. But on the devotional path, imperfect performance of any devotional part is neither condemned nor is there the possibility of any offense.
[Madhurya Kadambini 3.2]
Closing wordsThis was sadacara for us sadhakas. In the spiritual world everything is suddha sattva [spiritual, pure and with no material contamination], so there is actually no need for sadacara. But because Krishna loves HIS (vedic) culture and is also non different from His culture (blog will come) - He and the brajabasis in Braja-lila follow and "practice" sadacara.
All my sincere gratitude goes to my Gurudeva, my gurubhai Advaita Da, and Advaita Prabhu, all glories goes to Them, without Their help, this blog would be empty, as well as all others.
Jay Sri Radhe
(Part 2 coming soon) – Sadacara in the spiritual world part 2
Comments