Shikshapatri English

Manu explains the consequence of such acts.  ‘Adulterous women in this world are defamed and slandered.  She is endowed in sin and great sickness befalls her.  She is then reborn upon this Earth after death as a fox or a jackal.  Similar consequence befalls a man who is adulterous also.’

Vidura explains how association with another woman is the root of total destruction – Paradaryasya Sarvaksheyahetutvahaha.  Mahabharat’s Anushasan Parva concurs, ‘To steal another’s wealth, to commit adultery and to renounce loved ones (break contact with) are the cause of great destruction.  For this reason such acts should be refrained from mind, body and speech.’

All castes should refrain from adultery because the act of adultery leads to a reduction in life expectancy, which is sinful as well as undesirable.  It is also written that, ‘Those fools who look upon other women with lustful intent are reborn blind upon this Earth.  Endowed with wicked qualities they then face great suffering and sickness upon the Earth.’

In Vasudev Mahatmya (of Skanda Purana) it explains, ‘One should never look at another woman with lustful intent.  On days of Shraaddh, Vrata and other religious days, man should stay aloof from his own wife.  Similarly one should not even talk to another woman jokingly or otherwise.’

Deval Smruti pays attention to the reverse as women should not commit adultery also.  ‘Those women who lustfully associate with other men are subject to being reborn upon the Earth a further seven times as a donkey between which she is tortured in the Hells.’

Shrimad Bhagwat explains these tortures of Hell, ‘Adulterous women go to a Hell called Taptasurmi.  There she is beaten with clubs and then forced to embrace a burning hot statue of a man repeatedly.  A similar consequence awaits an adulterous man.  Therefore one should not even dream of or fantasise of adulterous acts.’  Shatanand writes here that the veto of adulterous behaviour and association with another woman is considered as a basic Dharma to be followed by all – it is a fundamental directive.

He then explains that lustful association with the wife of one’s Guru is considered as a great sin (Mahapapa).  Similarly such association with a sister etc. is also a great sin.  Prayaschit for such acts are therefore greater.  Thus Mitakshara has explained, ‘One should not even associate with those women who have lustful relations with their Guru (teacher) or Shisya (disciple), those who take another’s husband and those who associate with people who drink alcohol.’

Many believe that it is acceptable to have relations with a prostitute, as she is not considered as another’s woman.  However Shatanand Muni explains that this statement is completely inappropriate.  He explains further that such women are termed as ‘Vrushli’ and that associations with such women are worse, with even greater sin attached to it.  Mitakshara and other Smrutis explain the five types of Vrushli as: (1) Chandali – a low born  (2) Bandhki – the imprisoned  (3) Veshya – a prostitute  (4) Raja Kanya – a woman during her period of menses  (5) Sagotra Kanya – a woman who is related to you.  Prayaschit for such association according to Manu is, ‘To leave your home for three years chanting the Lord’s name and surviving on foods which have been begged for, for such time.’  This Prayaschit is for only one night of passion!

Shatanand explains that Brahmins have a greater responsibility to never fall servant to lust for such actions have greater consequence.  Harit Muni writes, ‘Adulterous Brahmins disgrace themselves greatly.  If by such action pregnancy results, then there is no question in the fact that great ruin will befall such person.  For that reason, all should refrain from sexual relations with other women.  Only relations with one’s own wife, sanctified through holy matrimony, witnessed by Agni (fire) and Brahmins should be sought.’

Yagnavalkya forbids even crossing the shadow of a woman: ‘One should never pass – disregarding a God, a sacrificial priest (Brahmin), a learned person, an Acharya, a King or even the shadow of another woman.  Similarly they should never cross over excrement, urine, or mucus.’

Angira does not allow even passing across an area where there is a group of females: ‘One should never pass between a Brahmin and Agni, two Brahmins, two Agnis, Vishnu and Garuda (Bhakta & Bhagwan), a Guru and Shishya, a husband and wife, two women or between Lord Shiva and Nandi, his vehicle.’  Shankha Muni explains the Prayaschit for doing so as the performance of Shantpan Krutchra Vrata.

Although Shatanand has not explained the reasons why we must not pass such places, it is for reasons of disrespect and disturbance that these laws are written.  Also specifically for crossing the shadow of a woman or between a group of women, we can see that the Rishis imply that even the shadow of a woman is destructive and lust enticing.   

‘Kama’ – lust or desire is very destructive.  It can in an instance drive a person away from the truth and righteousness, towards dishonesty and corruptness.  It is extremely attractive and seductive to all.  It is beyond reasoning and common sense.  We all can quite easily fall servant to desire, disregarding everything else in a pursuit to satisfy our desires.

Equipped with intelligence, cool mind and even the truth, we are still not able to conquer desire.  Lust for the opposite sex is that much more seductive and enticing.  Even the God’s and Rishis have fallen servant to it and the results have been extremely damaging.  Lord Swaminarayan here forbids any adulterous behaviour.  Indeed Shastras forbid man from even socialising with other women.  Man may often say that ‘she is a friend’ and that ‘I do not have any lustful intent with her’ and thus try and approve such contact with the opposite sex.  However, as explained, few have conquered lust and though you may feel that lust does not come into question, you never can tell and relax in such situations.

We must be very careful in socialising situations and never let such thoughts enter the mind.  By staying away from such situations as prescribed by Shastras we are able to overcome such desires and only then are we able to affirm our mind in the Lord.

Recent studies have shown people are waiting longer to get married.  They are also divorcing more rapidly and that the length of marriages are falling.  Research shows that Adultery did play a part in marriage divorces: 23 per cent of divorces were awarded to women for his adultery and 39 per cent to men for her adultery.  Thus we can see that in the West, marriage is seriously at threat.  We must all be very careful that we do not become a statistic through lustful behaviour by never even letting the thought of Adultery enter our minds.

This fundamental fact should be instilled in our younger generation by teaching them that marriage is a sacred event and that we should wait for marriage in order to have a relationship with the member of the opposite sex.  Before that time we must stay pure and free from the clutches of lust.

Many may think that the Lord here forbids adultery that applies only to the married, and so the younger generations are free to have relations with the other sex, but this is completely untrue.  Before Grihastashram (married life) we are all bound by living in Brahmcharyashram (student life).  In this ashram, Brahmcharya Vrata (vow of celibacy) must be taken and thus we are led to live a life of segregation – away from the opposite sex.  We are just as vulnerable to lust in our younger/teenage years as we are to it in our marriage years.

Indeed these younger years are very important for they build and affect a person greatly.  They mould a person preparing them for their later years and therefore it is imperative that they do not fall servant to desire and lust that could seriously compromise their marriage.  This can only be done by following the teachings of Shastras that prescribe a strict rule of conduct of segregation of the sexes.  In this day and age of sexually transmitted diseases such as AIDS and other killers, it is extremely important to refrain from acts of adultery.

The second message in this Shloka is: Gutadi Vyasanam Tyajyam – to refrain from various bad habits such as gambling.  Swami Shatanand gives a greater explanation to the meaning of ‘Vyasan’ here :

            Vishesherasyati Chyavayati Shreyomargat            |

                        Vyasyate Parityajyate Iti Va Vyasanam                    ||

‘That which sends a person astray from the path of righteousness and salvation (Shreya Marga) is termed as Vyasan – a bad habit or addiction.’

Lord Swaminarayan writes – Gutadi Vyasanam.  The ‘adi’ succeeding ‘Guta’ is elaborated upon by Daksha Prajapati who explains ten such bad habits: (1) Stree – women, (2) Gutam – gambling, (3) Mrugya – hunting, (4) Madham – intoxicating substances, (5) Nrutyam – dancing, (6) Gitam – singing (other than that of God’s praise), (7)  Vrathatanam – tendency to frequently ‘go out’, (8) Vadyam – playing of musical instruments, (9) Ninda – slandering and (10) Diva Svapo – sleeping during the day.

In addition, Shatanand explains that speaking too much needlessly, speaking rudely or offensively, sitting in the market place, too much affection or attachment towards one’s children and study of Shastras devoid of the greatness of Dharma and Bhakti, are all things to be avoided as well.

Kapil Dev writes, ‘One should never play the gambling game of dice, nor should they ever take another’s wealth (steal).’  Yama Raja has said, ‘Those who gamble, who are fond of Himsa (code of violence) and who disrepute their family, suffer miserably in the Hells.’

Shatanand explains that gambling leads to deception, dishonesty and treachery that are extremely undesirable and for that reason gambling is unacceptable.  Manu outlines the punishment suitable for persons committing such acts in Mitakshara.  ‘Kings should administer the death penalty to those who commit the act of gambling and other such vices.  Those who indulge in such vices should immediately stop the act and perform ‘Vrata’ for three months to cleanse oneself of sin and to ultimately free themself from the clutches of these vices.’

The final message in this Shloka is to never partake in the likes of Bhang, tobacco and various other drugs or intoxicants such as opium, heroin etc.  Shatanand explains, ‘Those fools who intoxicate themselves with these drugs are narcotic – Madak, and as a result become weak, useless and irresponsible.  They should therefore never use such substances for they are similar to alcohol in effect.’

Naradiya Purana extols: Na Bhakshyam Madakam Kigchichitvibramkrudhi Tad – ‘One should never partake in Madak substances which paralyse a persons consciousness.’

Only those who refrain from these bad habits or addictions can be called a Bhakta.  A Bhakta is he, whose sole addiction is God Himself and nothing else.  Dependency should be upon the Lord and not upon material substances.  It is the duty of parents to make their children addicts of Bhakti and not let them wander allowing them to become drug addicts.  The younger generation must realise the greatness of Bhakti and to forgo these other addictive vices which bring nothing but hardship to the abused and those around them.

The only requirements of this body are the necessities of life such as water, air, shelter, food etc.  All other things should be cut off.  These are the things a body is dependant on and so anything else which you may become dependant on or which you feel you cannot live without (but can) should be considered bad for you – a vice, and should be renounced.  Many people are addicted to tea, for example.  They feel they cannot live without their daily cup ‘a’ Cha.  They have a headache if they do not get their tea.  This is the addictive nature if tea which should be counteracted.

Vices are deadly in any form.  They turn you away from God.  They indeed make your body unliveable for God, as it is polluted with this filth.  This body that we are given by God is to be kept clean and pure so that the Lord can reside within it and thus support us.  Those who indulge in such vices are never given the support of God!

Our younger generation is forever falling in this vortex of vices as they strive to ‘become something or somebody’.  They take to cigarettes, alcohol (as already discussed) and other stronger more deadly drugs.  We must uplift these lost souls who are drunk in desire and arrogance.  We must instil control into the youths, get them off this retched path and onto the path of piousness.  Smoking is quite a big problem in this Sampradai and those who do smoke bring nothing but shame to themselves, their families and ultimately this Sampradai.

Tobacco should be rooted out in all forms.  Many have a tendency to chew tobacco or substances such as betel nut mixed with tobacco.  Even youngsters seem to get a thrill from such substances.  I believe a popular brand of such substance is ‘Tulsi’, which to a Vaishnav is auspicious but in reality is quite the opposite as such substances are known to be injurious to health causing diseases such as mouth cancer.  Many say that Tulsi is just some harmless fun which they use in place of chewing gum or sweets and that it isn’t an addiction, but beware, smaller evils leads to bigger evils and by condoning use of such substances will inevitably lead to use of stronger addictive substances.

Gambling was mentioned as a vice in this Shloka as well, however it is necessary to grasp a fuller understanding of what Gambling is.  Gambling money, wealth, assets etc. on a dice game, card game, fruit machines etc are obvious aspects of gambling, but there are aspects less obvious.

Gambling should really be understood to mean any action which employs one’s wealth in any form and which does not guarantee the fixed or minimum return equivalent to the value employed.  Therefore to ‘invest’ in stocks or shares is a gamble and should be avoided.  Indeed any investment that does not guarantee the return of amount invested is a gamble and so should be refrained from.  Lottery fever has hit the UK.  This again is a gamble that a true Satsangi should not waste their money on.  Our Shastras are very clear in declaring the fact that there is no happiness derived from these actions.  Though we may feel compelled to play the Lottery in the event that we may win millions of pounds someday, which seems to be the dream to eternal happiness for all, it is not a means to the desired pleasure.  Lottery builds false hope and there are indeed many consequences to winning the Lottery such as selfishness that can break the family unit.

Our great Rishis have despised this pastime of gambling calling it the root of great evils.  Let us never forget the great consequence of gambling that played such a startling role in the Mahabharat.  These episodes in Shastras are there to teach us things and to learn from these episodes a better way of living.  We must forever have faith in these Shastras and the powerful Sanatan Dharma and never fall servant to pressures which are infact wrongdoing.