Shikshapatri (Shlocks 126-150)
Those - the sons of My brothers should respect Sadhu Purush, means Poojan Archan should be offered by them to Sants (Saints). Poojan-worship of Sadhu gives desired fruits- rewards. Mundakopanishad says, 'The man, who is pure in his innermost, whatsoever desires and wishes in his pure mind attains all such desired objects, fruits and glory. Therefore, those who are desirous of ultimate good, should offer Poojan to Sants, otherwise, the Poojan offered to Bhagwan become futile. Shrimad Bhagwat has said, 'The one who has consciousness in his body, has worldly wisdom in his family, has sense of respect in earthly objects, has sense of respect towards water, but if he has no respect for the saint, should be known as donkey.' 'Oh Brahman ! Therefore worship those Brahm Rishis. You are worshipping me by their worship. There is no greater devotion than that by which I could be worshipped.' 'The man who worships Shri Hari with great faith but does not worship other devotees is an elemental devotee.' 'I can not be attained without of my devotees.' etc. etc. They should read and study the Vedas and scriptures as the both have suggested above. This study is consisted of your parts : to studyit, to think on it, to learn it by heart and to sanctify it. The study of the scriptures attained by serving a Guru, is not attainable by the other means. 'Not to serve, to act hastily and the self praise are the three enemies of education and learning.' Thus Vidurji has said that not to serve a Guru, acts like a great enemy of the knowledge. ' As the person digging a ditch with an implement receives water, similarly a person serving to his Guru receives knowledge . ' Thus, Manu Maharaj also gives great importance to the service extended to one's Guru. It is said in Kalpalata, 'The knowledge is earned by serving a Guru, or by wealth, or by knowledge or by good acts of past births.' Here in, last three are attain able by extending respect, therefore, it is said that it should be done with due respect. The knowledge is not inspired without study and therefore, study should be done with due respect. Lazyness is the cause of disliking, therefore lazyness should be removed, this act of removing lazyness is called respect. Smritis have said, 'the death with the help of lazyness and food, destroys a Brahmin.' Therefore, Vidurji has treated lazyness and others as drawbacks : 'Lazyness, affection, smartness, talkativeness, state of astonishment, ego, lack of detachment these seven are the enemies for a student.' He says that the student is not required to consider his pain on removal of his lazyness and doing his study. 'How, a desirous of comforts get Vidya ? How a student get the pleasure ? A learner can not have the pleasure. 'Either a seeker of the knowledge should give away his knowledge or should give away his pleasures for seeking knowledge.' Thinking on the learning point and learning by heart the study units should be undertaken in the later part of the night, because intellect becomes sharper during later part of the night. Intellect of the student becomes blunt on their sleeping in day time. Repeated learing in the later part of the night refreshes a learner, as per smritis. Manu Maharaj has said, 'one should not return to the sleep after study of Brahm-Vidya in a later part of night.' Gautam has said, 'one should not turn to sleep after a study during later part of the night.' Naradji has narrated in Samskar Mayukh the obstacles in ones study : Gambling, card game, desire for a stroll in a garden, women, sleepiness and sleep, these six are obstacles in acquiring knowledge. One who like a serpent is scared of the people one who is scared of the sweet dishes as like a fear of death, and one who is scared of the women as like a fear of an evilspirit, would earn the knowledge. As mentioned above now about the method and degree of quitting the sleep. Bhaskaracharya has said, 'Spiritually wise shall quit sleep for whole day prefixed and suffixed with both Sandhyas. Thus one should take the interpretation as given by Smritis, but should not take it as quitting sleep forever. The same Acharya has determined the period prohibitive for study and learning. 'One should not study at midnight and should not study on such days prohibited by scriptures.' The Shlokas prescribe the act of learning. It should be understood that such study should be of Good scriptures. One should study Vedas and should acquire knowledge of it. Shrutis have said, 'Though there may be no cause, but a Brahmin should learn the Vedas with its all six parts, and should know it.' Bhagwat says, 'The penance and knowledge both are benedictory for a Brahmin.' Smriti says, 'In his early age, a Brahmin should study good scriptures at proper time and with proper wisdom, otherwise he will descend from his higher status.' Daan Khand of Mahabharat says that a Brahmin ignorant of Vedas, is like a blind. Shrutis and Smritis have been called the two eyes of a Brahmin, if one from these two is missing in him, will make him blind of one eye and if both those are missing will make him total blind.' Kamandak has said, 'Cows see through a smelling, Brahmins see through their knowledge of Vedas, kings see through their spies, and a common man sees through his eyes.' 'The scriptures are the eyes for a Brahmin.' Vidurji says, 'Eight Virtues graces a man : Intellect, lineage, control on sense organs, study, valour, brevity, donation within personal limits and knowledge of personal deeds.' It is said in the Kashikhand of Skanda Purana that the spiritual status as a true Brahmin can not be attained without learning and study : A wooden elephant, an artificial deer and a Brahmin without knowledge exist only as a name.' Therefore, the study and knowledge of the scripture is a must, as they fulfill all four goals of one's life.
Now 'the initiation of Deeksha from a Vaishnava Guru' etc. sentences authorizes only a Guru for such Krishna mantra (eight lettered hymn) deeksha, then here in this such an authority for Mantra deeksha has been entrusted to wives of Acharyas. What is the ground for such authority ? Here are the Smritis and Shrutis for such support : 'Wife is the one half of his body,' 'Place husband and wife before the fire,' 'One half of his body is his wife.' 'Retain my speech with mental concentration,' 'Retaining your heart in my austerity.' 'My psyche follows your psyche.' 'May Lord Prajapati unite us.' 'Retaining your vital air by my vital air.' 'Bones by bones,' 'Flesh by flesh' and 'Skin by skin' gets the nourishment,' etc-etc. Shruti-Smritis and Grihya Sutras are indicative of bodily unison of husband and wife, similarly it indicate union in action, therefore, the initiating deeksha or preaching by wife of Acharya stands good as initiating deeksha or preaching by Acharya himself. Thus, there is no drawback or fault. Otherwise, if Acharya preaches to women and Acharya's wife if preaches to men, would attract a serous drawback as woman is like fire and man is like a pot of butter oil, and such togetherness would definitely attract serous troubles as has been said in the scriptures and would bring them down from their spiritual heights. Therefore, Acharya's wife should take permission from Acharya and then, should initiate Shri Krishna Mantra Deeksha to devotee women. And Acharya should entrust his wife through His preaching to her, such initiation by his wife to devotee women. There is no drawback in this order. With proper understanding of the core of all scriptures, the religious decorum established by Shri Dharmdev is being practiced. Know this well. Desist from independent preaching. Parashar Muni has said, 'The woman who preaches, donates, performs pilgrimage or austerities without any order or permission from her husband earns no fruit of it.
These three Vedas are called three fires. Bhagwan has said in Bhagwat, 'The man can not repay the obligations even in a century of his manes, who have given him the body and have nourished it. The son who has wealth and has physical power, if fails in looking after his ancestors, eats his own meat, after the death. 'The man who is strong and powerful, but shall be like a living dead, if he does not look after his aged parents, faithful wife, younger son, preceptor and a surrendered one. To serve his preceptor and father is a religious duty of a virtuous son. All these are the words of the deities, in relation to service. Skand Puran has said, 'The perceptor and father should be served regularly. The man who does not serve them as per his personal capacity suffers hellish pain in Raurav Hell. In Mitakshara treatise of Vyavaharadhyaya of Yagyavalkya it is prescribed by Narada that the son opposing his parents should not be given his due share of succession. 'The real son who has become a minor sinner or, an opponent of the father or, a fallen one or has become inpotent can not receive a share in the property of his father, then how could a step son could get a share? Further, serve to the ailing people, within personal capacity. Ailing includes weapon injuries, and its pain. Parashar Smriti says,' The people suffering due to pains of illness, fire and weapons should be served mercifully within one's personal capacity by the food, water, medicine and personal services. Yagyavalkya has compared the service of helping an ailing man with the donation of a cow. Both these earn equal amount of Punya: to carry a tired person, to serve a sick person, to worship God, to offer an honoured wash to sacred feet of a Brahmin and to clean left-overs are the acts equivalent to Go-daan.