celina12

June 27, 2007

How can you be a follower of Bhagwan Swaminarayan then?Upasna is not somthing which should be messed around with. There are no compromises in religion nor should there be!

If we worship Lord Swaminarayan then we are followers of Bhagwan. Plain and simple. Issues about Acharyas and the like can be left up to interpretation.

June 27, 2007

http://www.lifepositive.com/spirit/spirit-centers/swaminarayan.asp

FROM GURU TO GOD

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By Suma Varughese

One of the fastest growing religious movements in India, the Swaminarayan Sampradaya tempers spectacular festivals with an unquestioning life of faith

In the closing months of 1995, the blasé city of Bombay was shaken awake by a spiritual festival of massive proportions. For over 37 days—from end November to end December—100-odd acres of derelict land in downtown Chembur was transformed into an enchanting fairyland. Intricate archways, elaborate models of temples and massive art pieces in cane, jute and bamboo recreated a breathtaking vista of India culture.

Within the grounds, interactive media, dioramas, panoramic scenes and 3-D exhibits vividly highlighted the festival theme of a beautiful, borderless world. Spirituality doesn't interest Bombayites unless conveyed in style. Which is why the sophisticated aesthetics and ambitious dimensions of this festival impressed them.

As for the seamless logistics of organizing such a mega event, even corporate Bombay went rushing to pick up a few tips. Normally, spirituality exists in different dimension from uptown hip Bombay. This event bridged the gap by conveying the best of Indian tradition in an attractive and contemporary fashion. The name of the organizers became a new mantra: Swaminarayan.

Earlier, in August 1995, London dailies had marveled at the execution and the logistics of a fully traditional Hindu temple, the first of its kind outside India. Around 2,820 tonnes of Bulgarian limestone and 2,000 tonnes of Italian Carrara marble were shipped to India, craved and sculpted by sthapitas, and shipped back to London. The finished piece, an intricately sculpted elegant structure in cream marble, received unqualified praise. The Sunday Telegraph called it the "most remarkable London monument of the late 20th century".

The name behind this effort: Swaminarayan. And then there's Akshardham. Built to commemorate the centenary of one of its erstwhile spiritual heads, Yogiji Maharaj, Akshardham is a stunning monument to the religion's founder, Lord Swaminarayan. Situated about 25 km from Ahmedabad, in Gandhinagar, the scope of this venture recalls the splendor of Mughal architecture. The questions beg themselves. What is this organization, with a penchant for the spectacular, all about? Where did it appear from? How did it laminate a 5,000-year-old tradition with such contemporary sheen?

Integration of the past with the present, constant acceptance of and adaptation to circumstances are, of course, the distinguishing marks of Indian civilization, and the reason for its survival. Even so, this particular organization's ease in straddling the two is noteworthy. Perhaps the credit goes to the pragmatism of the Gujarati, who constitutes almost the entire organization, for the movement originated in Gujarat, and has remained largely true to its roots.

While its ascetics embrace the vow of poverty, money generates a healthy respect among followers. Despite its close adherence to Vedic tenets crossing the seven seas is not polluting. The sampradaya is richly cross-fertilized by followers from East Africa the UK, the USA and the Middle East—in short wherever the enterprizing Gujarati (one of the most successful business communities in India) went in search of business. Pujas (ritualistic worship), temples and pilgrimages, the paraphernalia of bhakti (devotion), co-exist with spectacular festivals, personality development, karate and computer classes. The ascetics wear unstitched saffron and embrace what one may consider archaic rules prohibiting them from looking at or talking to women.

Many are graduates from IITs, IIMs and even Cambridge. Such assurance of bearing is partly responsible for its popularity. Raymond Brady Williams, professor of religion, Wabash College, Cambridge, writes in his book, A New Face of Hinduism: the Swaminarayan Religion, that it is one of the fastest growing Hindu movement in the subcontinent. Williams was referring to the Swaminarayan Sampardaya as a whole.

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The group we are concerned with a breakaway from the parent organization, called the Bochasanwasi Sri Akshar Purushottam Sanstha (BAPS). But Williams' observation applies more acutely to the BAPS. It has over a million members all over the world, 350 temples, 1,100 centers, 1,700 youth forums, 2,300 child forums, 625 centers for women and a network of socially relevant activities. These include educational projects, medical camps and subsidized medicare. Other initiatives include dowry free marriages, well-recharging, de-addiction drives and disaster management.

The momentum keeps increasing. Another Akshardham is being planned in Nairobi and New Delhi. Temples like the one in London are coming up in Chicago and Nairobi. By Indian standards, the Swaminarayan faith is new, only 200 years old. Its greater concern for social up-lift, considerable relaxation of the caste system, and the relative sincerity with which it is practiced can all be attributed to its newness.

But the movement's life force lies in its overwhelming devotion to the guru. The Swaminarayan faith is cast in the classic Vaishnava bhakti mould. Salvation is through the worship of God in human form; the modes include rituals, prayer, pilgrimages, and above all surrender. Among the BAPS, the focus on avatars is further strengthened by the belief that Swaminarayan, the founder, is Parabrahman (the ultimate reality, Godhead).

Furthermore, it is believed that he had promised to always be present to his followers in the person of his successors. Each spiritual head, therefore, is the abode of God. It is impossible to miss the fervent devotion directed towards the present spiritual head of BAPS, Pramukh Swami Maharaj." There was much excitement in the BAPS' temple at Dadar, Mumbai. Pramukh Swami was here, back from a long trip to Nairobi, and the devotees were eager for darshan.

Swamishri or Swamibapa, as he is referred to, was expected at the temple to pay his respects to the deities. While images of Radha, Krishna, Hanuman and Ganesha appear within the temple pride of place is given to Lord Swaminarayan, always portrayed in resplendent clothes, and his perfect devotee, Gunatitanand Swami. As the tiny temple bulges with devotees, the men sitting in front, the women well at the back and the sadhus immediately in front of the deities, Pramukh Swami Maharaj walks in. He is a slightly pudgy 75-year-old. Despite a bypass operation four months ago in America, he looks tranquil.

The crowds greet him with folded hands. A few boys cry "Pramukh Swami ki Jai" but are hastily silenced by their parents. Upstairs, Pramukh Swami gives a small discourse, beginning with a ritual veneration of the line of spiritual heads starting from Swaminarayan. He stops after mentioning his predecessor, Yogiji Maharaj, but the crowd roars: "Pramukh Swami Ki Jai!" He takes the acclaim in his stride, moving on impassively to an address on God's indiscriminate regard for rich and poor.

"A poor man's house may be small and unfurnished but God takes even greater pleasure from a visit there than to a rich man's house," he tells his devotees. The message may have been a mild reproof to one of the devotees from Nairobi who had just addressed the crowd on his handsome donation for the forthcoming temple.

Earlier, during a discourse by a sadhu, Pramukh Swami saton his richly decorated armchair, intently reading a letter. This is one of his ways of keeping in touch with his flock. They write to him, and he writes back. The BAPS proudly notes that he has written 4,35,000 letters and visited over 2,50,000 homes. His concentration on the task is unremitting. Never once does he lift his eyes from the pages, until the swami stops the discourse and approaches him. With that same air of attention, he then turns upon the subject under discussion.

Is he God-realized? How hard it is to tell. All you can say is that there is a total lack of self-consciousness, a complete genuineness and focus on the moment. Kalpesh Bhatt, a young computer engineer who chucked a lucrative job in the USA to take up an honorary job with the group, recalls what brought him within the flock. As a youngster living in the vicinity, he often spent time with the sadhus.

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One summer, he was asked to accompany Pramukh Swami on one of his rural visits. Seizing the opportunity for a holiday, he went along, only to discover that the holiday required him to sweep the place, cut vegetables, and do other menial work. Weary of the slog, Bhatt and his friend conspired to sneak away. However, unable to procure any tickets, they returned.

"When I came back," he recalls, "Pramukh Swami looked at me and smiled. Although all he said was `Jai Swaminarayan', I felt he knew everything. At that point I told myself that I shouldn't cheat this man." Even others devotees attribute Pramukh Swami with omniscience. Since sadhus are not allowed to meet or talk to women, female devotees to not have direct access to him.

Nevertheless, says 23-year-old Meghna, a computer student: "I don't feel deprived. When in trouble, I close my eyes, remember him and the problem disappears." There is a singular sincerity about the devotees of this faith. For those actively involved, Swaminarayan is a living faith, untouched by the cynicism or indifference that overtakes inheritors of older faiths, who lack a direct relationship with it.

Devotees attribute this to the devotion, large-heartedness and humility of the sadhus and, above all, Pramukh Swami himself. "These are really true saints," exclaims entrepreneur Tushar Bambhatt. "They don't touch money or women. They are so open hearted and friendly, I fell in love with them!"

The temple complex in Ahmedabad, the group's headquarters, is vast. The architecture, one again, is filigreed pink sandstone. Frantic construction is on, signs of the movement's growing size. The complex houses a bookshop, a printing press, offices, accommodation for the sadhus, dining halls and a gues house. There is also a hospital offering subsidized medical care, plus the headquarters for child, youth and women activities. Women constitute 60 per cent of the fellowship.

This is ironic, for if there is anything that you would dispute about the movement, it is the injunction that the sadhus observe eight-fold celibacy. This forbids any contact, including speech, with women. The rule can only be relaxed in matters of life or death. Women sit well at the back at all function and gatherings. They don't approach any area likely to have sadhus.

If there is an inadvertent meeting, either the sadhu or the woman backs away hastily, eyes to the ground. As a woman, I had no access to the sadhus and had to be content with written answers to my questions. Everywhere, I had to keep an eye open to ensure that no ascetic crossed my path or I his. Used to discoursing freely with members of the opposite sex, it was a novel experience to see myself cast in the role of a Mata Hari, out to ensnare unwary adepts.

"But that's not the reason for the injunction," protests Ritesh Gadhia. A former alumni of IIM Ahmedabad, Gadhia is an aspiring sadhu. He explains that during Swaminarayan's ministry in the 18th Century, many ascetics and spiritual leaders abused their positions to molest women. The injunction is for the protection of women rather than the reverse.

Adds Vivekjivandas Swami: "The motive for observing celibacy is self-discipline and elevation, not harming or breeding aversion for women." This may be true but it reinforces the society's existing tendency to marginalize them. But the women express no resentment. Neeta Shah is deputy general manager in a public sector company. She is also one of the chief organizers of the women's wing. Gentle and enthusiastic, she brushes away all apprehensions of mariginalization.

"The non-interference of the swamis has given us an opportunity to learn to do everything ourselves," she says. "Even a five-year-old girl knows how to manage and organize an assembly." The women's center buzzes with activity. The youth center is convening a meeting in one room, while tiny tots of five and below have their own assembly. In another room, women are busy sorting out answers to a mandatory bi-annual examination on spirituality. Women are responsible for correcting, grading and allotting certificates.

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The process is computerized to make sense of the thousands of entries. Most activities are planned by the Ahmedabad headquarters and intimated to other centers. The center is currently organizing a six-month self-development program that includes effective communication and learning. Family harmony is the specific mission assigned by Prakukh Swami, who initiated the concept of the ghar sabha. Members of the family are required to sit together for at least half-an-hour every evening, exchange news of the day, resolve contentious issues, and have fun.

A striking aspect about the group is its relentless focus on social activity. The movement calls itself a socio-spiritual organization and takes as its motto Pramukh Swami's oft-quoted statement: "In the joy of other lies our own. In the progress of others rests our own. In the good of others is our own." This interface between individual and collective welfare is akin to Buddhist philosophy and is somewhat unusual in a Hindu organization that traditionally highlights individual transformation.

The group's activities are wide ranging. At the Ahmedabad temple, the adjoining hospital was conducting a free blood pressure, ECG and diabetes camp. All visitor were given tests while doctors analysed the patient. Educational activities include schools in London, Gondal, Ahmedabad, aids for many other schools, and a range of hostels for young college students. We went to one such hostel, situated in the university town of Vidyanagar, two hours from Ahmedabad. Beautifully neat and clean as with all their properties, the place is verdant with greenery.

The spacious six-acre campus accommodates three residential buildings for 375 students, an administration block, a sant nivas for the 16 sadhus who administer the place, a large temple, a dining hall and a book shop. Women are conspicuous by their absence, though they are allowed to come as far as the temple. I am asked to sit at the reception, where I am sent students to be interviewed. One such is Chinti Dave, a final year engineering student at BVM engineering college.

He waxes eloquent on the campus which is the best in Vidyanagar: "We get all luxuries like hot water, uninterrupted power supply, and spacious rooms. And the saints give us good guidance." Student are introduced to a range of activities such as karate, quizzes, debates and music classes. Participation in the administration is encouraged. There is regular arati and nightly discourses. This exposure to religious thought and close contact with sadhus makes the campuses a prime recruitment spot for future ascetics.

The Vidyanagar campus, among eight hostels in Gujarat and one in Maharashtra, has alone provided 60 sadhus to the organization. Charges here are lower than at other similar institutions, with a monthly food bill of Rs 750 and boarding of Rs 1,200. The food consists of chappatis, rice, curd, dal, two vegetables and a tall glass of buttermilk.

The BAPS record for relief work is remarkable. Largely centred around Gujarat, BAPS had a large contribution in rehabilitating Latur quake victims. The cyclone that ripped through Kandla port last year, also prompted speedy relief measures by the group. Currently BAPS is rebuilding 10 schools within the cyclone-affected region. The prime movers of the relief measures are the sadhus and youth volunteers.

The accent on social work dates back to the founder of the faith, Sahajanand Swami (later called Swaminarayan), himself a social reformer. Born in Chapaiya in northern India on April 3, 1781, he was called Ghanshyam, Swaminarayan annals credit him with a miraculous youth, the highlight of which was his leaving home at age 11 to wander through India.

His rigorous penance and pilgrimages included a trek to the snowbound Mansarovar lake, clad only in loincloth. There is a whole section in the exhibition are of Akshardham relating his perilous journeys through India. It was in the South that he developed his philosophy, based on the Vishishtadvaita (qualified nondualism) of Ramanujacharya.

Seven years and 13,000 km later, he arrived in Kathiawad, Gujarat and joined the ashram of Ramanand Swami where he was renamed Swami Sahajanand. In time, he was chosen to succeed the latter. Among the social reforms he implemented was stopping animal sacrifices and relaxing caste structure by allowing entry to all members.

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There remain some caste distinctions: the sadhus are supposed to eat food cooked only by brahmins. Harijans are also not meant to eat in the temple premises. However, such rules are apparently only on paper. Swami Sahahanand also succeeded in putting a stop to sati and female foeticide. He offered to pay the dowry of any girl if her parents could not. He also furthered the cause of education both among men and women, by setting up schools for both sexes.

The essence of Swami Sahajanand's philosophy revolved around the existence of five eternal entities: jiva (self), ishwara (deities), maya (flux), akshar (abode of God) and purushottam or parabrahaman (the supreme person). Of these, only the last is the ultimate reality that causes the existence of the rest. Within the group, akshar is seen as the perfect devotee who, according to Swaminarayan, would be his abode in life after life. Each spiritual head in turn becomes the abode of the Lord, hence worthy of worship.

It was on the point of the right of the akshar to be worthy of worship that the rifts occurred. The original group does not install the icon of the akshar, unlike the BAPS which installs the image of Gunatitanand Swami. This gave rise to the BAPS name—Akshar Purushottam Sanstha. A new religion, the Swaminarayan faith included the Vedas, the Gita, and the Srimad Bhagvatam as scriptures.

But it also bequeathed its own doctrines: the Shikshapatri and the Vachinam Amritam. Renunciates have a rigorous code of conduct, comprising five vows: nishkam (ego-lessness), niswad (beyond taste) nissneh (non-attachment). The devotees have their vows, such as vegetarianism, not to take intoxicants, not to commit adultery, not to steal or defile oneself or others.

Such is the weightage given to these injunctions that serious devotees go to any length to obey them. Bambhatt, for instance, travels all other the world, but remains true to his vegetarian vow. Bambhatt has tried to solve this problem by opening a restaurant in Ahmedabad called Ras Bas. Serving pure vegetarian food, the staff conducts pujas and food is offered to Lord Swaminarayan before serving. Says Bhupendra Solanki: "We feel that God and our guru are watching us every moment, therefore our concept is not commercial."

With such spiritual guides on call, can one wonder that the organization prospers?

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June 27, 2007

Holy Shikshapatri Part THREE

Philosophy

Comprehension of the essential nature of individual self (Jiva), cosmic self (Ishwar), matter nescience (Maya), Akshar (Brahman) and the Supreme God (Parabrahman), is called Jnan -right knowledge.

Shloka: 104

Jiva means an individual soul. It is a spiritual substance. It is atomic in size. It is very subtle and imperceptible. It is indivisible and imperishable. It resides in every living being. It has knowability. Its consciousness pervades the whole body. Knowledge is its essential quality. Therefore, the Jiva is the real knower. Jivas are innumerable.

Shloka: 105

Maya means prakriti, the primary matter. It is the basic substance and the cause of all bondage. Its nature is of darkness and ignorance. Its constituents are the three gunas, namely, sattva, rajas and tamas. It is the inseparable power of the Supreme Lord. It is the cause of ego and attachment to the body and its relations.

Shloka: 106

Parmeshwar or Parabrahman means the Supreme God.

He resides in the heart of every Jiva.

He is the inner controller and the Supreme Ruler, and hence, is called Antaryami. He is immanent in everything, and yet beyond everything. He alone is the independent Supreme Being. He is the Moral Governor, for He rewards and punishes the Jivas according to their good and bad karmas.

Shloka: 107

When Lord Krishna is accompanied by Radha, know them as Radha-Krishna. When Lord Narayan is accompanied by Laxmi, know them as Laxmi-Narayan. When Lord Narayan is accompanied by Arjun, know them as Nar-Narayan. In the like manner, you should know and name the Lord with reference to the ideal devotee who is accompanying Him.

Shloka: 109, 110

Identify oneself with Brahman, separate from the three bodies, and eternally offer devotion to God.

Shloka: 116

Concluding Prayer

The Supreme Lord is the redeemer of all.

He alone is the destroyer of all pains and sufferings.

He is the protector and upholder of morality, religion and devotion on the earth. He is the Moral Governor, and the bestower of all desired happiness. O, Lord! Bless mankind with universal good and an auspicious life.

Shloka: 212

http://www.swaminarayan.org/scriptures/shikshapatri/gems.htm#prayer

June 27, 2007

Holy Shikshapatri Part TWO

Householders

Do not indulge in extra-marital relations.

Shloka: 18

Married men and women, should be loving, loyal and faithful to one another. Do not be harsh to one another.

Shloka: 159

Do not keep the company of licentious, lustful and loose persons.

Shloka: 161

Do not have an abortion and do not keep the company of those who encourage or assist in abortion.

Shloka: 170

Respect for All

Do not vilify deities, places of pilgrimage, priests, sadhus, chaste women and holy scriptures. Always see good in others.

Shloka: 21

Offer your salutations with respect to the deities in mandirs you happen to pass by on your way.

Shloka: 23

Be courteous and hospitable in the mandir. Welcome all visitors. Serve them food if they happen to be hungry. Take care of them in accordance with your means of subsistence.

Shloka: 131

Religious Life

Keep the company of sadhus and pious priests.

Shloka: 36

Be honest and regular in daily life. Wake up early in the morning. Remember God and offer your daily worship to the Lord.

Shloka: 49, 50, 51

Remember God, recite His name, sing His glory, say prayers, offer prostrations with reverence, and study scriptural texts daily.

Shloka: 54 - 58

Remember God in all your activities. Visit the mandir daily. Listen to religious discourses with great reverence.

Shloka: 63, 64

In the pilgrim places and the holy shrines, be charitable and serve food to the priests, sadhus and poor worshipers, according to your means of subsistence.

Shloka: 83

Do not believe in superstitions and black magic.

Shloka: 85

As per your capacity, donate 10% or 5% of your total income as an offering to God.

Shloka: 147

Celibate Sadhus

Observe the vow of celibacy strictly and sincerely.

Shloka: 178

Do not accept the command even of your Guru, if it happens to distract you from your vow of practising celibacy.

Shloka: 180

When your life, or that of a woman, is in danger, protect it by speaking to her or if necessary, by physically touching her.

Shloka: 182

Control your sense of taste. Neither hoard nor deposit money or property in any form.

Shloka: 189, 190

But for sheer exigency, do not travel alone, without the company of a fellow sadhu with you.

Shloka: 191

Do not waste your time in fruitless talks and activities. In all your activities and service unto humanity, keep your mind fixed on God devoutly.

Shloka: 193

Control anger and be compassionate and give up concern and attachment for your body and its relations.

Shloka: 201, 202

Even if someone attacks you with abuses, insults and beatings for no reason, do not be harsh to him. Bear and endure the insults. Forgive and bless your tormentors.

Shloka: 201

Expiation

In normal times, do not fall back upon the exemptions and relaxations in duties which are sanctioned for sheer exigencies.

Shloka: 48

Regulate and adjust conduct, dealings in life, and expiation for purification, as per your age, ability, wealth, time, place and community norms.

Shloka: 120

Worship and Devotion

Worship the Supreme Lord, while living a moral and pious life.

Shloka: 39

Do not give up faith and devotion to the Lord out of fear of slander by the unscrupulous and the ignorant.

Shloka: 39

One who keeps his mind fixed on God whilst doing all activities, divinizes all his actions.

Shloka: 59

Worship with devotion unto the Lord who alone is the redeemer from the bondage of Maya. Therefore, worship the Lord with undivided devotion.

Shloka: 113

http://www.swaminarayan.org/scriptures/shikshapatri/gems.htm#worship

June 27, 2007

Holy Shikshapatri Part ONE

Regular Recital

Read this Shikshapatri daily.

If that is not possible, ask someone to read it out to you,

and so listen to it with great reverence.

If that too is not possible, then adore and worship it daily

with great reverence.

Thus revere this Shikshapatri

as the very embodiment of My Divine Personality.

Shloka: 208, 209

Path of Righteousness

He who performs righteous deeds is happy. He who acts thoughtlessly or with a bad intention invites misery.

Shloka: 8

Perform duties appropriate to your station in life. Do not perform duties that are prescribed for others. Do not perform duties that are fictitious or imaginary.

Shloka: 24

Do not act thoughtlessly and without due deliberation. However, act promptly in matters pertaining to religious duties.

Shloka: 36

However beneficial or profitable it may be, do not perform unrighteous actions. Do not give up the path of righteousness out of greed or selfishness.

Shloka: 73

Follow only the righteous deeds of great men but do not follow examples of their unrighteous actions.

Shloka: 74

Ethical Life

Do not gamble.

Do not steal; not even for a religious or a benevolent cause. Do not take fuel, flowers, fruits and such things without the owner's permission - not even for a good cause, such as worship or making an offering to a deity.

Shloka: 17, 18

Do not use abusive language. For the sake of a selfish gain, do not lay a false accusation.

Shloka: 20

Do not accept bribes. Speak only the truth. But do not utter such words that may hurt others.

Shloka: 26

Do not trespass into prohibited areas belonging to others. Do not use the premises of others, without seeking the prior permission of its owners.

Shloka: 33

Do not commit a breach of trust.

Shloka: 37

Do not indulge in self-praise.

Shloka: 57

Non-Violence

Non-violence is the highest ethical code of behavior. Do not kill any living creature. Do not kill animals; not even for a sacrificial offering to a deity or to an ancestor.

Shloka: 11, 12

Do not kill a human being; not even for the acquisition of a woman, wealth or a kingdom.

Shloka: 13

Do not commit suicide; not even in a place of pilgrimage or a holy shrine. Whether in a fit of anger or out of guilt for a sinful act, do not commit suicide.

Shloka: 14

Do not mutilate any part of your body or that of others, either out of anger, excitement or as a punishment for misconduct.

Shloka: 16

Being Practical in Life

Keep away from the company of thieves, vicious persons, drug addicts, heretics, sex maniacs and deceivers.

Shloka: 27

When any serious trouble arises from natural calamities, fellow men or illness, act cautiously and carefully to protect your life and that of others.

Shloka: 119

In practical life, even with friends and relatives, do not carry out transactions of sale, purchase, transfer, borrowing, lending, payment, etc., without an appropriate document in writing, and the presence of witnesses.

Shloka: 143

Maintain a daily account of income and expenditure. Do not indulge in extravagant expenses. Let not your expenses exceed your income.

Shloka: 145, 146

Even if it be your native place or usual place of residence, leave it and migrate to a better place, especially when your prestige, property or life is in danger on account of acute famine, harassment from the wicked or the tyranny of the state authority.

Shloka: 153, 154

Diet and Ecology

Do not eat meat.

Shloka: 15

Do not consume tobacco, hemp or hashish nor consume wines, liquors, opium and other such alcoholic drinks and drugs.

Shloka: 18

Do not drink unfiltered water nor use water which contains germs; not even for bathing purposes.

Shloka: 30

Do not consume food, drink and medicine given by a doctor whose conduct and credentials are unknown to you.

Shloka: 31

Do not dirty public places such as mandir premises, holy shrines, lakes or river banks, highways, the ground around trees, farms with standing crops, by spitting, urinating, defecating and throwing garbage.

Shloka: 32

Social Ethics

Entrust tasks to a man for which he is best suited. Do not entrust him duties for which he is unfit.

Shloka: 66

Take good care of your servants in respect of their food, clothing and shelter, according to your means of subsistence.

Shloka: 67

Address honorably and deal respectfully with people in accordance with their social status

and prevalent social customs.

Shloka: 68

Spreading of knowledge and education is a great meritorious deed. If possible, either aid or establish an educational institution and appoint pious scholars as teachers therein to spread

the right knowledge on the earth.

Shloka: 132

Serve fellow beings in their illness and distress. Serve your parents in their old age and take good care of them, especially in their illness.

Shloka: 139

Pay the correct wages in cash or kind, according to the contract to the workers employed by you.

Shloka: 152

If you happen to be in power as the head of a state, then: live a righteous and religious life; treat your subjects like members of your own family; take good care of them; and make an honest attempt to consolidate morality and religion in your kingdom.

Shloka: 157

Continence

Do not commit adultery. Do not indulge in pre-marital, extra-marital or illicit sex relations.

Shloka: 18

But for sheer emergencies, avoid the company of the opposite sex in solitary places.

Shloka: 136

http://www.swaminarayan.org/scriptures/shikshapatri/gems.htm#continence

June 13, 2007