Agnaanajnanato Vepi Guru Va Lagu Paatakam |
Kvapi Syattarhi Tatprayaschitam Karyam Svashaktiha ||92||
Sins (Paataka) performed knowingly (Gnaana) or unknowingly (Agnaana), whether big (Guru) or small (Lagu), should be expiated for (Prayaschit) according to their capacity (Svashaki). Sins committed due to associating with the unrighteous or due to one’s unfavourable qualities should be accounted for.
Paatakam - that which causes one’s degeneration or ruin (Patan). A question here arises that a Guru - big sin such as killing a Brahmin could be in this way classed as Paatak, but why a Lagu - small sin? Shatanand explains that a small sin is classed here as sinful since the frequent committal of big sins can cause one’s downfall.
Thus, sins large or small must be expiated (Prayaschit) through performance of righteous acts (Satkarma), to cleanse such sin according to one’s capacity. Yogishwar Yagnavalkya writes, ‘By performing acts unworthy, failing to perform acts which are worthy and not controlling one’s sense objects, man faces ruin. For this reason they should expiate, through Prayaschit, in this world to purify themselves, and for the pleasure of the Antaratma (self) and indeed for the pleasure of all.’
Vignaaneshvar says, ‘It is accepted that Prayaschit is for the destruction of sins, according to the laws of Karma.’ ‘Those that do not perform Prayaschit for their sins or who have a tendency of committing sin, face great obstacles and ultimately are terror stricken through their admission to the hells’, explains Smruti.
Mahabharat forbids the secrecy or concealment of sin, ‘One should not conceal a sin, as such act is comparable to slaughtering. Those that expiate their sins relieve themselves of such sin.’
Also, for sins committed knowingly, one should perform double the Prayaschit of the same sin committed unknowingly. Some sins are such that if committed knowingly then that sin can never be washed away, such as killing a Brahmin (Brahmhatya).
Katyayana explains the five classifications of sin as (i) Mahapapa (ii) Atipapa (iii) Papa (iv) Prakirnapapa and (v) Upapaataka, ranging from the greatest sin to the smallest sin. These are further explained in the following manner:
Five Mahapapas are:
1. Brahmhatya - killing a Brahmin
2. Surapaan - drinking of alcohol
3. Stealing gold and other things from a Brahmin
4. Gurustrigaman - Lustful association with certain women
5. Association with those who commit the above four sins
Furthermore, lustful association with one’s mother, sister or daughter-in-law (Putra-Vadhu) is also a Mahapapa. The above sins are explained further:
The following are equivalent to Brahmhatya:
1. Slandering of one’s Guru
2. Slander of the Vedas
3. Killing a friend (except Brahmin friend)
4. To forget the taught teachings of the Vedas through laziness
The following are equivalent to Surapaan:
1. Partaking of onion, garlic and the like
2. Fraudulent behaviour against a Guru
3. Speaking the untruth during legalities
4. To kiss a woman when she is on her period of menses
The following are equivalent to stealing of gold:
1. Stealing of a Brahmin’s cow, houses, land, jewellery etc.
2. Failure to pay off a debt
The following are equivalent to Gurustrigaman:
1. Desire for a friend’s wife
2. Desire for a student’s (Shishya’s) wife
3. Desire for some youthful (Kunvari) woman
4. Desire for a woman of one’s family (Gotra)
In this way, all of the above amount to the same sin – a Mahapapa.
Prakirnapapa is described as of the following:
1. To not follow one’s own personal Dharma
2. Sexual interaction with a women during the daytime
3. To bathe without any clothes
4. Sitting upon a donkey or a camel
Upapaatakas are described as:
1. The killing of a cow
2. Not performing Upanayan (wearing of the holy thread) before the proper time
3. Stealing from others (other than Brahmins) the likes of gold
4. Not accept Agnihotra (Fire sacrifice), even though one has rights to it
5. Getting married or taking Agnihotra without the blessing or consent of one’s elder brother, if he exists
6. Sexual relations with other women
7. Killing of one’s wife
8. Atheism - non-belief in God
9. Abandon or throw out one’s parents
10. Study Shastras which degrade God
11. Breaking a vow - Vrata
12. Inflict suffering upon animals
13. Gambling
14. Sleeping during the day
Manu has further categorised the sins mentioned before. He has explained the sins of type: Jatibranshkarana, Shankarikarana, Apatrikarana and Malinikarana.
Jatibransh sins are described as (i) sexual communion with a man and (ii) smelling of intoxicants. Shankari sin is harming animals such as a horse or donkey. Apatri sins are (i) service to Shudras and (ii) speaking falsehood. Malini sins are (i) killing of creatures that are small (ii) partaking of alcohol with one’s meal.
Now are explained Prayaschit for the committal of these various sins. For ‘Mahapapas’, Prayaschit of a Vrata lasting twelve years is written. For an ordinary ‘Papa’, half the Prayaschit of a Mahapapa is written. For Prakirna Papas, the fasting Vrata of Pradakrucha is written. Similarly Taptakrucha is written for Apatrikarana and Malinikarana. Those that urge such sinful acts, should perform a third of the Prayaschit mentioned.
Those that are very young or very old, who commit a sin themselves, should perform only half the Prayaschit said. Angira explains, ‘Those that are over eighty years old, the sick and women, should perform half the said Prayaschit.’
Furthermore, Prayaschit for those children aged five to eleven who commit a sin, should be performed by their brother, father or another family member. Children under the age of five are faultless and so receive no sins for their acts. Therefore they should not be punished nor should Prayaschit be performed. It is also said that a sixth of a husband’s Punya (righteous acts) goes to his wife and a sixth of a wife’s Papas goes to her husband.
Vashishta explains, ‘Those that perform Japa, Homa, meditation upon Vishnu, service of places of pilgrimage and student with Shirovrata, do not remain in sin’ (Their sins are dissolved due to their righteous acts).
Yagnavalkya explains, ‘A sin committed in the open should be nullified by performing a Vrata advised by others. Other sins committed secretly should be nullified by performing Homa or Japa Prayaschit.’
A sin should never be disregarded, as all sins should be accounted for and nullified. One should immediately nullify all sins through fear of the God of death - Yamaraja. Yamaraja is all knowing and so knows of our every act. Bhagwat explains, ‘The sun, fire, sky, wind, cow, moon, morning, night, day, space, water, earth, time and Dharma are the witnesses to a Jiva.’ Mahabharat, Brihaspati and Manu have added additionally that the heart, Yama Raja, mind, intellect and Atma are also witnesses, therefore sin can never be concealed and so even small, unknown sins should be nullified through Prayaschit.
Those that are learned in Dharmashastras should appropriately perform Prayaschit (without the need to consult others). Others should consult a Brahmin learned in Dharmashastras and who is of pious behaviour. Prayaschit should be advised to others according to the country and times: ‘When advising upon Prayaschit to others, the country, the time, the age, the ability and the effort required should all be taken into account. In this way, the person advising is faultless.’
Prayaschit should be performed immediately as this body is only momentary. Sukhdevji has said, ‘Those that do not perform Prayaschit to nullify sins committed by the mind, speech and body face Hell after Death. There, they are subjected to great pain and torture. Therefore such people should expiate their sins big and small, just as a doctor diagnoses a cure for an illness.’
Prayaschit should be performed with Bhakti in mind. It should not be performed as simply a means for expiating sin. Sukhdevji adds, ‘O King! Just as a container for alcohol cannot be purified by the water from a river, Prayaschit performed by those not devoted to Narayan can never face purification.’
Angira explains the method by which sins committed in public should be atoned: ‘One should bathe with their clothes, observe the vow of silence and in wet clothes accept the Vrata given to them by a Pershad as true. After which they should again bathe and then commence such Vrata.’
Pershad is explained differently by different Rishis - Parashar says, ‘A Pershad is a group of three or four Brahmins learned profoundly in the Vedas and Vedangas.’ Yagnavalkya adds, ‘A Pershad is a group of four Brahmins learned in Vedas and Dharma. Similarly a Pershad is a group of three Brahmins learned in the three studies and knowledgeable in the essence of Dharmashastra.’
Mitakshara explains that even one Brahmin, fully knowledgeable in the spiritual knowledge of Dharmashastras, can be considered a Pershad. ‘Such Pershad should advise upon Prayaschit in accordance with Dharmashastras as well as the country and times,’ explains Vashishta. Those that incorrectly advise upon Prayaschit (not in accordance with Dharmashastras) receive the sins of the act, and the performer of the Prayaschit is purified of such sin. Manu explains this, ‘Those that advise upon Prayaschit, diagnosis for illness, astrological charts and Dharma; without the benefit of Shastric knowledge are Brahmanhatyaras (murderers of Brahmins.)’