Raju: Namastey swamiji,main aapke dwara likhi pustak brahmchaya ek dukh nivarak ,padh raha hu… swamiji mujhe ek confusion hai.. swamiji jab do unmarried log aapas mein shareerik sambandh banatey hai toh ussey english mein fonication kehtay hai, aur jab koi purush/stree apne pati/patni k alawa kisi paraye mard k saath shareerik sambandh banatey hai toh ussey adultery kehtay hai… parantu swamiji ,jo hindi mein shabd use hota hai woh hai “vyabhichaar’-,swamiji vyabhichar ka matlab jo net pede rakhaa hai woh aise hai-voluntary intercourse between two unmaaried people or two people not married to each other.iska arth hua ki dono fornication aur adultery ko hindi mein vyabhichar kehtay hai..
yaani vyabhichar ka matlab hai koi bhi sharirik sambandh jo shaadi se pehle banaya jaaye ,ya apni vivaahit patni k alawa kisi parayi stree se banaya jaaye. usey vyabhichaar kehte hai..aur yeh anzrezi ke dono shabdo yaani fornication aur adultery ,ko sambodhit karta hai..
kya yeh defination vyabhichaar ki sahi hai swamiji…agar sahi hai toh iska koi pramaad,,koi satndard hindi dictionary swamiji, aap bata saktey hai jisme yeh vyakhya iss shabd kidi ho..dhanyawaad swamiji,charan sparsh
Swami Ram Swarup: Namasteji. Apni marzi se jo koi kisi shabda ka arth nikale usey is baat kee azadi hai. Parantu satya arth or bhaav wahi hai jo vedon se tally karta ho. Is vishaye mein yog Shastra sutra 1/7 mein kaha-
Arthat satya jaaneney ke liye pratyaksh, anumaan aur ved mantron ke pramann kee avashyakta hotee hai. Is baare mein mera article is prakaar hai-
Five organs (eye, ear, nose, skin and tongue) get the knowledge by seeing, hearing, smelling, touching and tasting from outer materialistic world and pass the same to the Chitta. The Chitta passes the same to the Soul to experience and for disposal. Thus the knowledge collected by the five organs and the faculty which receives and contains the same is called the Prime Vritti of Chitta, which is further defined as Pratyaksh Pramaan i.e., the true knowledge experienced by Soul through the process of five organs and Prime Chitta Vritti is called Pratyaksh Pramaan (direct proof given by five organs). For example: Eye, the organ, sees the snake. The effect of knowledge of the snake is thus received and made on the Chitta. Now the Chitta’s Vritti truthfully decides that it is undoubtedly a snake. This is called Pratyaksh Pramaan Vritti (Direct proof from eye organ which can’t be wrong). Similarly, we have to know about the other four organs viz. nose, ear, tongue and skin on the matter of Pratyaksh Pramaan Vritti.
In this matter there may be some doubt also. For example, far away there is some darkness and little bit light also. We see and determine that there is a snake. But when we go near then we find there a rope instead of snake. The Prime Pratyaksh Pramaan Vritti gave this true knowledge about snake. So in this case to come to the conclusion about truth the Pratyaksh Pramaan (proof) is needed fundamentally and traditionally, which nowadays seems not to be considered. This results in spreading of blind faith. Vedas/Shastras do not depend only on the Pramaan Vritti but anyone of the three: Pratyaksh, Anumaan or Aagam Pramaan is required to discover truth brief of which follows.
When we see the destruction of matter or experience sorrows, and even death before us, this Pramaan Vritti helps to determine that the world, and even our body at one time is liable to be destroyed. In this matter Lord Krishna also says in Bhagwat Geeta 2/27 that death is certain for those who are born. Vyas Muni in Mahabharat says that it is strange that the people daily see the death but the remaining alive people are so busy in their routine that they become oblivious to the fact that even they have to die one day and are so much indulged in their work, as if they will remain alive forever. So if, by virtue of Pramaan Vritti, one learns about the sorrows and death etc. and become an ascetic and starts worship, Yoga practice etc., then this Pramaan Vritti is called “Aklishta” (gives no sorrows). And on the other hand, if somebody is attracted towards materialistic world and is involved in bad deeds/sins then this Pramaan Vritti is called “Klishta” (give rebirth and sorrows etc.)
It is Pratyaksh Pramaan. But see that in the matter of realisation of God the Pratyaksh Pramaan can’t be produced, God being unmanifested. Yajurved Mantra 40/8 also says that God is omnipresent and unmanifested. God is beyond description and beyond imagination and is not liable to be realised by means of any organs. Here Vedas arise the necessity of Yoga philosophy to realise God.
Second is Anumaan Pramaan Vritti. When we recognize the true knowledge about the unseen matter by seeing its symbol/symptom then the “Main Vritti” which gets the true knowledge is called Anumaan Vritti. It is Anumaan Pramaan. This type of knowledge of a matter is based on guess, by seeing the symbol of the matter. For example, far away we see the smoke in the sky then we guess that surely the smoke is the result of burning fire. Here we do not see the burning fire, but on the basis of smoke only we come to know the truth that there is fire. Similarly, when we see sun, moon, earth, animals and sky etc., then by virtue of Anumaan Vritti we guess that all the said matter cannot be created by man but certainly God has created the same. This is called Anumaan Pramaan Vritti and this knowledge from Anumaan Pramaan is attained by “Main Vritti”.
In Yoga Shastra the words of Main Vritti has been used specially by Vyas Muni in his comments. The reason behind is that some Vritti may create misunderstanding also but the Vritti which gives knowledge without any doubt that Vritti is called “Main Vritti”. For example it was told above that from a far distance when we see the rope then we have doubt that it may be a snake, so this is the Vritti with doubt. Again when we went near the rope and got the truth about snake then the Vritti which has given the true knowledge of snake is called “Main Vritti”. When the soul realizes with the help of this Vritti that world is destructible and become ascetic and starts studying Vedas and doing yoga practice then this Anumaan Pramaan Vritti is called “Akilshta” (gives no sorrows). On the other hand when we are entangled with illusion and attachment etc., and do sins then this Anumaan Pramaan Vritti becomes “Klishta”(gives sorrows). Description of Aagam Pramaan Vritti will follow.
We have learnt about Pratyaksh and Anumaan Pramaan Vritti.
Now we come to Aagam Pramaan. Actually these Vrittis give proof to know the truth. It is very much clear in our Vedas/Shastras that whatever truth about auspicious deeds or worship is to be set up, we will have to give proof of anyone Vritti out of the said three Vrittis. If our worship/auspicious deeds come under these Vrittis, then it is true and whatever we do if it does not tally with the said Vrittis then it becomes untrue. However, nowadays due to lack of study of Vedas/Shastras, mostly we do not consider the said traditional knowledge of Vedas.
There are two kinds of Aagam Pramaan Vritti:
2. Aapta Purush (the wiser who learnt Vedas and did Yoga)
Suppose we are worshiping/discharging our duties then if the method of our worship etc., is mentioned in Vedas then it is called Aagam Pramaan Vritti.
Similarly, if our said worship and deeds are accepted by an alive wiser who has studied Vedas and got final liberation then it is also called Aagam Pramaan Vritti. In this connection Vyas Muni also says when the Aapta Purush (wiser) delivers the knowledge to any other person i.e., the knowledge, which he himself practised/adopted in his life – like study of Vedas and attaining final liberation then the second person gets the knowledge. Then the faculty, which receives the knowledge from the Aapta Rishi is called Aagam Pramaan Vritti. Vyas Muni further says that basically preacher of the Vedas is Almighty God who is always exempted from doing any deed, impression of bad deeds etc., and false knowledge but the human beings are always indulged in the said three qualities.
Therefore the knowledge of the four Vedas which emanates from Almighty God is self-proof and comes under Aagam Pramaan. It means in the Ved Mantra whatever has been preached requires no proof – Vedas being self proof which come under Aagam Pramaan. The second Aagam Pramaan is the preach given by the alive Aapta Purush (wiser i.e., spiritual master). Vyas Muni here says that who has studied Vedas, done Tapsya and done Ashtang Yoga practice and thus has realized God, he is a true impartial preacher. In Vedas this kind of Aapta Purush(wiser)is called Mantra Drishta Rishi.
Mantra Drishta Rishi is the Rishi who has seen the Ved Mantras with in him during Samadhi/Salvation. So the preach of such Rishi is called Aagam Pramaan. The knower of God and who saw the Ved Mantras were Maharishi Vyas, Patanjali, Vishwamitra etc., they knew the true religion and even false one also. They knew the deepest and true meaning of the Mantras, its knowledge and science properly and that is why they were called Aapta Purush (wiser).
The six Shastras written by the Rishi based on Vedas are also true and comes under “Partah Pramaan”. At present also the matters, knowledge and deeds etc., which comes under Aagam Pramaan are only true. When we follow the preach based on Aagam Pramaan and becomes Ascetic and follow the true path then it is called AKlishta Aagam Pramaan Vritti (gives no sorrows) and everything against this is Klishta Vritti which gives always sorrows.
So we must learn Yoga philosophy which is based on traditional Aagam Pramaan Vritti. When an aspirant studies Yoga philosophy and practices Ashtang Yoga practically then only he attains Samadhi and realizes Almighty God. Therefore mere study, learning by heart thereof and then speaking before public does not come under Aagam Pramaan Vritti and is thus against the Vedas. So we must not praise lectures, especially on spiritualism, which are based on mere study only.
I quote a story here. There was a hunter who had hit a parrot. The wounded parrot fell before a Saint who nursed him. The saint used to preach the parrot that “Oh! Hunter I have understood your tricks and I shall not be caught again in your net.” After few days when the parrot became alright the Saint freed him. Once the Saint saw a hunter in the jungle with broken heart and perplexed face. On inquiring, the hunter told the saint that he (hunter) used to come in the jungle for hunting but today he saw the group of parrots reciting that they have known my tricks and they will not be caught in the net again. Then the Saint was surprised but he still told the hunter to go to the site of parrots and to spread his net as usual. The hunter obeyed and astonished to see that every parrot was speaking the lesson “Oh! Hunter I have understood your tricks and I shall not be caught again in the net”, but all the parrots were flying down and were being caught there. So, it concludes that mere studying of spiritual teaching like parrot will not save us from indulging in sins. The parrot became habitual of reciting the above preach but did not know about the fact that what is net and who is hunter? So preach requires Aagam Pramaan.
Atah vedon ke anusaar vyabhichaar ka arth paap karma hai. Vyabhichaar ka arth hai shadi se pehle opposite sex dwara shareerik sambandh banaane aur pati-patni ke ilawa kisi doosree istree athwa doosre purush se sambandh banana bhi vyabhichaar roop mahapaap karma hai jiskee kathor sazaa Ishwar deta hai. Ab iske atirikt aap vyabhichaar ke jo marzi kuchh anya arth nikaal lo, parantu Ishwar dwara nirdharit arth aur bhaav kabhi nahin badalte. Vyabhichaar roopi paap karma ka phal dukh ke roop mein bhogna hee padta hai. Yajurved ke mantron specially 8/10 mein to spasht hai ki vivah se pehle shareerik sambandh banana paap hai aur vivah ke pashchaat parpurush athwa par istree se sambandh banana paap hai.
Adarsh hindi shabdakosh mein vyabhichaar ka arth hai- anaitik acharann (immoral conduct) kukarma (sin), purush ka paristree se athwa istree ka parpurush se anuchit yon sambandh etc.
Ashok Hindi to English dictionary mein vyabhichaar ka arth donon-fomication and adultory, kaha hai.