Those who do not abide by the authority of the Sātvata-smṛti are considered aśiṣṭa (uncouth or transgressors). Such aśiṣṭa individuals are travelers on the path of preyaḥ (the pursuit of immediate sense pleasure). They act according to their own whims, seeking to gratify the inclinations of their minds, and thus their conduct exhibits an overwhelming tendency toward capriciousness. Since their restless minds are not in harmony with the authoritative declarations of the scriptures, they frequently dismiss the authors of Sātvata-śāstra as “biased one-sided,” “sectarian,” and so on, considering them to be ignorant while regarding themselves as enlightened. A certain Western thinker has said: "We think our fathers fools. Our wiser sons will no doubt think us so." Indeed, this is precisely the trajectory of aśiṣṭācāra (improper conduct). If, in our eagerness to display our so-called intelligence and attain worldly prestige, we do not hesitate to label our supremely benevolent pūrvācāryas (previous spiritual preceptors) as ignorant, then it should be no surprise when, in turn, our own descendants, observing this reckless disposition of ours, consider us to be ignorant, foolish, and uncivilized. What wonder is there in this?
I am writing a true incident. A certain woman would constantly torment her elderly mother-in-law with harsh words, wounding her with verbal arrows. The old woman used to eat from a broken stone plate. After finishing her meal, she herself had to take the plate to the pond and wash it. One day, while returning from the pond, the plate slipped from her hands and shattered into pieces at once. This time, the daughter-in-law’s anger knew no bounds. She began to unleash a torrent of abusive words upon the elderly woman. Hearing these insults, her sons — who were also the grandson of the elderly woman — joined in and scolded their grandmother, saying, “Old hag, the loss that you have caused me is so great that no one else has harmed me like this ever before! You shattered the stone plate in just one go! When my mother grows old, where will I find such a valuable stone plate to serve her rice in?” This time, the daughter-in-law had a sudden awakening. She realized that just as she had tormented her mother-in-law, her own sons were now prepared to do the same to her in the future. From that day forward, she changed her ways — she became respectful and began to care for her mother-in-law to the best of her ability. Observing this example, should people not consider that if they themselves act improperly, they will receive an appropriate consequence from their own children? If this realization compels them to abandon aśiṣṭācāra (improper conduct), then is it not ultimately for their own good? Many do not learn through direct instruction but rather by observing the misfortunes of others. Some only learn after being deceived and suffering the consequences themselves. But if even after such experiences one does not awaken, then such a person is worse than an animal.
As a result of disregard for the injunctions of the Sātvata-śāstra, even the sacred land of Bhārata-varṣa has now fallen into a state of great misfortune. Many people may argue — "In Bhārata (India), arrangements for bullock carts have been made, the postal system has advanced, printing presses have been established, and new industries have been set up — so where is the misfortune of Bhārata in this?" But are these truly the highest indicators of well-being? Why is it that along with scientific progress, the level of unrest is increasing? In most places, younger individuals no longer regard their elders with respect — what is the cause of this? Why are selfish interests standing firm within the relationships of brotherhood and friendship? Why are disputes and disagreements ablaze in every nation, every state, every administrative division, every district, every subdivision, every police jurisdiction, every ward, and every village? Why is enmity arising between different castes, akin to the hostile relationship between a snake and a mongoose? Is all of this not a manifestation of aśiṣṭatā (improper conduct)? Even in educational institutes the accusation that students are increasingly becoming unruly is now commonly found among teachers and academic authorities. If one were to calmly and impartially analyze the root cause, one would clearly see that indifference toward Sātvata-smṛti and blindness toward spiritual education are at the heart of this deterioration. Some may argue that foreign subjugation is the reason behind the rise of aśiṣṭatā (improper conduct). However, do we not find countless examples of the same in Western nations that are politically independent?
Those who have preserved for us the words of instruction in the form of the Sātvata scriptures out of causeless compassion, having embodied the very essence of śiṣṭatā (quality of being properly situated in conduct) within their hearts — if we show indifference towards them, if we disregard the true preceptors, if we attempt to discard those who have imparted to us the teachings of śiṣṭatā, then, along with the rise of uncultured behavior, will not the fire of unrest, born from distorted intellect, consume the entire nation? Therefore, my humble appeal to my educated brethren is this — will you not learn even after being deceived? Having witnessed firsthand the dire state that has manifested even in centers of learning due to the absence of transcendental knowledge, will they not make a concerted effort for going “Back to God and back to Home”? Will they not embrace the true path of śiṣṭācāra (proper conduct), which lies in dedicating oneself to the service of the Supreme Lord, by following the teaching — “āpani ācari’ dharma jīvere śikhāya” ("By practicing dharma oneself, one should instruct others in it")? If they do not do so, then what value does their education hold? The deceitful etiquette imported from the Western lands is not the true wealth of Bhārata. The highest form of śiṣṭācāra in Bhārata lies in engaging in the service of the Supreme Lord with sincerity, recognizing every living being as inherently a servant of the Lord, viewing all with affection, and attracting everyone to the sweetness of service of the Supreme Lord. Any place where this śiṣṭācāra is absent, regardless of whatever superficial coverings may veil its conduct, is nothing but a manifestation of aśiṣṭācāra in the eyes of Paramārtha Bhārata (Spiritual India). Paramārtha Bhārata has always been independent and will remain independent in the future. Paramārtha Bhārata is the Guru of the world, and by the radiance of its true śiṣṭācāra, it will dispel all aśiṣṭācāra from the world. To remain under its guidance is the true essence of humanity.
