Kesav ji and Sriram ji: Recited shlokas from 1 -12
Shloka#9:
Kesav ji explained by taking the Shloka # 9 as an example that the meaning of a shloka will be much clearer by opening the compound words in the shloka.
Shloka#11:
Anu ji recited the shloka giving the word meanings and its translation.
With this, you do nourish the devatās and devatās will nourish you. Thus, by nourishing one another, you shall attain the supreme auspiciousness.
The Supreme lord explained that when we apply our true and sincere work in any situation, the efforts, and sacrifices, invoke the 'productive potential' in that situation, which comes to manifest and bless the worker.
Shloka#12:
Anu ji recited the shloka giving the word meanings and its translation.
The 'productive potential (deva)', when cherished through 'self-dedicated work performed in a spirit of sacrifice (yajna)' will provide the worker with the desired objects. This is the law of life.
And when we thus earn a profit due to our sacrifices, we have every right to enjoy that profit. But no living creature should enjoy benefits of others' actions without contributing their own share to the total effort.
Those who enjoys objects given by the devas, the productive potential tapped, without offering their own yajna efforts into it, is considered as a social thief. The term 'thief' implies the low depravity and disrespectful nature of such a social criminal who eats without producing.
Shloka#13:
Anu ji recited the shloka giving the word meanings and the translation.
It is a continuation of the earlier shlokas#11 and 12. As a contrast to such social criminals, feeding themselves upon the social wealth, in producing which they have not brought in any self-effort, in this shloka we have the good, who receive for themselves their share after sweating hard in sincere yajna activities. Such people go beyond all sins.
Sins of the past are the cause for the present pains, and the present sins would be the cause for the future sorrows. Thus, all causes for the sorrows in social life would, no doubt
be removed if the good and socially conscious members of a community were to feel satisfied in enjoying the remnants of their cooperative work performed in the true yajna spirit. As a contrast to these, it has been declared that those who cook for themselves alone, 'eat but sin'.
Shloka#9:
Kesav ji explained by taking the Shloka # 9 as an example that the meaning of a shloka will be much clearer by opening the compound words in the shloka.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धन: |तदर्थं कर्म कौन्तेय मुक्तसङ्ग: समाचर || 9||
yajñārthātkarmaṇo 'nyatra loko 'yaṁ karmabandhanaḥtadarthaṁ karma kaunteya muktasaṅgaḥ samācara
Kumar ji added that the Rishi, Chhandas and Devata are important for every shloka. The wholeness value of a shloka is only there when the Rishi, Devata, and Chhandas are named. Therefore, the Shlokas of the Veda when chanted must be preceded with the statement of Rishi, Devata, and Chhandas values. The anusandhAna among them is required for any shloka.
Shloka#11:
देवान्भावयतानेन ते देवा भावयन्तु व: |परस्परं भावयन्त: श्रेय: परमवाप्स्यथ || 11||
devānbhāvayatānena te devā bhāvayantu vaḥparasparaṁ bhāvayantaḥ śhreyaḥ paramavāpsyatha
With this, you do nourish the devatās and devatās will nourish you. Thus, by nourishing one another, you shall attain the supreme auspiciousness.
The Supreme lord explained that when we apply our true and sincere work in any situation, the efforts, and sacrifices, invoke the 'productive potential' in that situation, which comes to manifest and bless the worker.
It is obvious that the productivity that is dormant in any situation can be invoked only by man's sincere efforts. This potential which generally lies dormant everywhere is the deva to be cherished by the worker through the yajna activities, and certainly the deva will manifest itself to cherish, or to bless the worker.
Human beings alone are given the freedom to act as they like and to the extent they disobey this universal law of sacrifice, yajna, to that extent they come to suffer, because of their arrogance and egoistic actions, brings discord in the harmony of the existence around them.
Human beings alone are given the freedom to act as they like and to the extent they disobey this universal law of sacrifice, yajna, to that extent they come to suffer, because of their arrogance and egoistic actions, brings discord in the harmony of the existence around them.
Shloka#12:
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविता: |
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव स: || 12||
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ
tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ
The 'productive potential (deva)', when cherished through 'self-dedicated work performed in a spirit of sacrifice (yajna)' will provide the worker with the desired objects. This is the law of life.
And when we thus earn a profit due to our sacrifices, we have every right to enjoy that profit. But no living creature should enjoy benefits of others' actions without contributing their own share to the total effort.
Those who enjoys objects given by the devas, the productive potential tapped, without offering their own yajna efforts into it, is considered as a social thief. The term 'thief' implies the low depravity and disrespectful nature of such a social criminal who eats without producing.
Shloka#13:
यज्ञशिष्टाशिन:सन्तो मुच्यन्ते सर्वकिल्बिषै: |
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् || 13||
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ
bhuñjate te tvaghaṁ pāpā ye pacantyātmakāraṇāt
It is a continuation of the earlier shlokas#11 and 12. As a contrast to such social criminals, feeding themselves upon the social wealth, in producing which they have not brought in any self-effort, in this shloka we have the good, who receive for themselves their share after sweating hard in sincere yajna activities. Such people go beyond all sins.
Sins of the past are the cause for the present pains, and the present sins would be the cause for the future sorrows. Thus, all causes for the sorrows in social life would, no doubt
be removed if the good and socially conscious members of a community were to feel satisfied in enjoying the remnants of their cooperative work performed in the true yajna spirit. As a contrast to these, it has been declared that those who cook for themselves alone, 'eat but sin'.