Shastra

But one thing is to be noted: he should lead the life of a religious student until he finishes his education.

Dharma is obedience to the command of the Shastra or holy writ of the Hindus to do certain things, such as the performance of sacrifices, which are not generally done because they do not belong to this world, and produce no visible effect; and not to do other things, such as eating meat, which is often done because it belongs to this world, and has visible effects.

Dharma should be learnt from the Shruti, holy writ, and from those conversant with it.

Artha is the acquisition of arts, land, gold, cattle, wealth, equipages, and friends.

Answer.

This is not so.

Sexual intercourse being a thing dependent on man and woman, requires the application of proper means by them, and those means are to be learnt from the Kama Shastra.

The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

And when he was some 7-8 years old, he had done one Ganapathy homam.

as prescribed in Shastra.

And the fruit that he was supposed to get is Lord Ganesha's darshan after when that Yajnam is over.

But unfortunately, he didn't get that darshan.

He reads the jnani referred here to be the person of shabda jnana or the word of knowledge.

The learned one who had mastered Shastras intellectually but has not yet achieved Aparoksha Jnana.

The direct recognition, non-mediate Atma recognition.

But they are not Panditam Manyamanah, those who pretend to be Panditas.

This is the same distinction

which Krishna makes in the 8th verse where he compared between Jnana with Jnana.

Jnana as the knowledge about Brahman through the Shastras.

Whereas Vijnana is the direct immediate self-recognition of Brahman, Atman being the same.

You explained on Friday that one's, uh, dharma should be ultimately be, uh, be performed as an act of devotion to Krishna, and that one should offer the result of the dharma, means wherever one is situated in Varna or in Ashrama, uh, that one should offer to him and see the presence of him in the Devatas, etc.

So as far as I understood, um, that this devotional orientation is not explicitly found in the Purva Mimansa Shastras.

So is there any reason for this? Because Jaimini also studied the Veda and he's a disciple of Vyasadeva, so why he's not...

And I mean, Vyasadeva is also pointing this out in the Bhagavatam, so why he's not pointing this out in the Purva Mimansa Sutras?

that kind of commitment, that sense of it could be anything, but I belong to the club that increases their commitment and keeps them around.

But it's more than that, because what actually the Shastra says is the real initiation is the full commitment, the full surrender.

So you can look at initiation as something to begin that process.

And initiation is punch samskara.

She's not mature enough.

So implicit faith in the spiritual master and the Supreme Lord means, I trust them, I surrender to them.

And having that experience gives you the lens to actually see that in the Shastra.

So the first samskara is that.