In the past, those who have performed great penance, who are learned in Yoga, who are famed for their divine nature, who are considered the best amongst mankind, but who have used somewhat unethical deeds, should not be imitated. Only the ethical deeds should be adopted.
These actions of such people were for a purpose. Just because they acted unethically does not give us the right to also act in such way. ‘Undesirable acts should be renounced from even the mind. Those who foolishly commit such acts face destruction, just as an ordinary man would surely face destruction if he was to try to imitate the act of Lord Shiva drinking poison from the river.’
A question here arises: Smruti explains: Shrotaha Smartastatha Shishtacharaprapto Vrusho Hitaha - ‘Dharma arising from Shruti, Smruti and actions (of men) will always benefit mankind.’ If the actions of the great men are the root of Dharma, then why is it that we should reject the unrighteous acts of the saints of the past? The answer to this is simply that the Vedas, which are beyond Loka-Vyavahar (business and social thoughts), explain that unrighteous acts are the means of attaining knowledge. Therefore the incidents of the past are there to be learnt from and not imitated. Specifically we can learn of the consequences that brew from the performance of such unrighteous act.
Shishtachara or righteous acts are detailed in Matsya Purana:
Daanam Satyam Tapoalobho Vidhyeja Poojanam Damaha |
Ashto Tani Charitrani Shishtachasya Lakshanam ||
‘Charity, truth, penance, unselfishness, knowledge, sacrifice (Yagna), worship and control of the senses are the eight attributes of Shishtachara.’ Furthermore, the acts of Manu, Saptarshi and other great people of the past, in accordance with Dharma are considered as Shishtacharas. Only these Shishtacharas are worthy of imitation. Shrimad Bhagwat explains, ‘The unrighteous acts of Shishta-Jans are contemptible and so should not be imitated by illustrious men. These acts were performed for the good of Mankind.’
Those acts pertaining to Dharma, penance, Yoga, truth, compassion etc. should be accepted as Sadachar. Only such acts will teach us the desired lessons for life. In Moksha Dharma, Bhishma says, ‘The actions by Devtas (Gods) and Rishis that are contemptible should not be followed. Nor should such acts be slandered. Those who always think wisely about an act before hand always face prosperity.’
Many stories in Puranas exist which question one’s faith. Acts of Devas and Rishis committing Adharmic unethical acts such as breaking the rule of Ahimsa or acts of lust sometimes make you think and question them. However these acts are for the benefit of mankind, as this is revealed often after the episode. They help us to understand more closely the consequences of some of the sins committed. Sometimes the reasons for such act may not be clear and so in such situation one should never question the integrity of such acts.
One should never use these episodes as an excuse to act their Adharmic fantasies also. In the Ramayan, Indra enjoyed sexual bliss with Gautama Patni - Ahaliya. This episode should never be used for personal satisfaction to somehow support a claim that adultery is acceptable. Both Indra and Ahaliya paid a great price for their lapse - by being cursed! This is the lesson to be learnt from this episode - that adulterous behavior will always lead to downfall and shame. These episodes are their to teach us a deeper meaning which sadly we all too often choose to ignore and take the episode at face value.
Similarly to say ‘Mahadeva ate tobacco and so why can’t we?’ is ludicrous. Mahadeva also drank poison - why don’t you try drinking that?
Another great saying is from those who wish to indulge in mixed Raasa-Dandia - ‘Krishna played Raasa with the Gopis - so why shouldn’t we?’ This again is unacceptable. Krishna is God Supreme and the Gopis were Bhaktas. The Raasa played was not between mere man and woman, but was Raasa played between Bhakta and Bhagwan. Indeed Krishna told the Gopis of their unfaithfulness to their husbands first and foremost, when the Gopis came late that night - abandoning their husband and children. It was only their intense love and devotion for Krishna who was clearly God, that brought about the inevitable Raasa Lila.
The Raasa was strictly between the Gopis and Krishna - the other Govarias played no part and therefore to reduce the Divya Raasa Lila to some lustful enactment is simply slanderous.
Raasa should always be played with such Bhava, which is to please God. It should never be played for some lustful personal agenda. Raasa is indeed a form of Bhakti - devotion to God. It is played whilst Pradikshana (circumabulation) is performed and the divine pastimes of God are sung and remembered.
It seems that the Raasa-Garbas of today has no such ‘Bhava’. For a start, they play in the opposite direction to Pradikshana where God (who is in the centre) is always to your right. Some Raasa-Garbas are played to popular Indian film songs and not to Kirtans. There is often a ‘Disco’ feel to the music. All in all many of the Youngsters do not go to the Raasa-Garbas for the religious aspect but for the social aspect.
If one can honestly say that he is undisturbed by the presence of a person of the opposite sex then I surrender my argument but I’m sure that all are affected by their presence. During Raasa one’s senses should be under strict control and this simply can not be secured with the presence of the opposite sex - the mind will always wander. This sort of mixed Raasa-Garba can be reduced to a social event such as ‘night-clubbing’ as far as I’m concerned. It can never be called a Religious event.
Raja Parikshit, listening to the amorous acts of Shree Krishna in Raasa-Panchadyaya said in bewilderment, ‘Krishna, the Lord of Yadus, is a spiritually awakened person without any unfulfilled desires in him. How did he then indulge in this most heinous sin of indulgence in sexual relationships with other people’s wives! Please clear this doubt of mine?’ Shree Sukhdevji replied ‘Super men have been found to transgress the moral code and indulge in aggressive actions. But just like fire, which can consume anything, and yet can remain pure and unaffected, these powerful one’s cannot be contaminated by any evil. But insignificant man should not imitate them in this respect even mentally. If he behaves like this stupidly, It would be like one who is without the power of Rudra but drinks poison. Death is sure to befall him. The intelligent man should follow only such actions that are consistent with their teachings.’ (Sk 10, Ch 33, 27-32)
Thus one should always stick to what has been said by Shastras rather than what has been done in Shastras. In our great Sanatan Dharma there are three great Avatars, viz. Rama, Krishna, and Swaminarayan. Following the examples set by Rama can attain Mukti. Following what Krishna in the Bagwat Gita and other Shastras has said can also attain it. Finally it can be attained by following the examples set by Purnapurushottam Bhagwan Swaminarayan and also by obeying his commandments in Shikshapatri and other Shastras. If we follow this, we are sure to attain God’s Dhaam.