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This
How
Hill
The
So the realisation of
But here also a man
who has achieved the final realisation cannot escape the effects if
karma that has already begun its fruition, i.e. started yielding
2
its fruit (Prarabdha).
as the very name signifies, is that which has started its fruition
with the present body as its basis and is the strongest among the
group.
in the midway Juat as the tempo of an arrow shot from the string
3
of a bow cannot be held back.
Just as the potter*s wheel (Kulalchakra)
1. M a m Smrti_XII. 91-91
2. Bhagavad Gita 4.37 Sridhara Sviml on it Xtmajnana-svaru^oo agnity prarabhdhgkarma
Vyrtiriktani sarvayi karmlni bhasmlkaroti
3. Samkaraoarya on B.G. 4.37
66
Hence
The VenAanta
What a person
are prescribed by the sastras such as giving gift, iapa etc. Over
above these, undergoing of some form of hardships and privations
are also enjoied when a person commits certain deeds knowingly or
inadvertently there is a fall.
sense that the impressions of bad deeds stick to the mind which are
carried away by the soul with its subtle body.
If
67
In the case of a
Purposes of Prayascitta
purpose of prayascitta is to remove the d irt attached to the person the sinner and to purify him.
68
Hense i t i s
Sin
69
and the demerit* generated by the aetion and only with the bringing
about of their proper effects*
the rite shall be performed, such rite does not become compulsory
and it is only the omission of a compulsory act that involves sin.
All that is said is that through the performance of these rites the
man becomes cleaned.
are performed, one would wash off his sin, and this mould be done
because of the sin having been committed by the man himself.**
Thus a sin has twofold capacity i so far as it relates to
the inner self it leads to hell or ignominious rebirth and in its
social aspect it obstructs dealing among people in the form of
segregation from the society.
The elaborate
70
never
no where to be found.
So Gautama
Dharma Sutra can also be quoted to support the argument laid down
in the above passages There they are in doubt if he should perform
a penance or he should not.
He who
7
71
The expiatory
the dharma slstras pay much attention as the term pataka', 'patana',
etc. signify.
Phraseitta - What it li
Prayascitta has been defined as an action which is an
unfailing Instrument for the destruction of sins* but produces no
further beneficial result.
desire for merit it cannot be called to have been done for atonement*
An action for purification purpose should always be devoid of any
desire or wish.
of sin.
72
'prayata* means pure and 'cita* means collected) the work prayascitta
means such action as tapasf gifts, sacrifices whereby a man becomes
purified (prayata) and destroys his accumulated sins (%ita' being
equivalent to the term 'upacita') Just as clothes are made clean
by the use of salts, moist heat, putting in boiling water on the
fire and washing in water.
The word
These two
Vrata
73
d .te rm in a tio n ..
mean.' tapa.ya
whose sins have not been expiated are born w ith d is g r a c e fu l marks".
The work nityan* used by Manu here r e fe r s to that when a sin is
committed, a p ra y a scitta must n e c e s s a rily be performed and i t is
not l e f t to the v o li t i o n o f the sinner whether to perform i t or
n o t.
Mitaksara
Bathing
Thus
14
75
of sin and therefor* being desired for removal of sin it may also
^
16
be called kamya action too.
/
Kinds of Prayascitta t
Penance and expiation are logical parts of the religious and
philosophical theories sincerely believed and accepted by the Hindus.
The numerous sins have innumerable corresponding rites of expiation
Here we do not intend to discuss the rites prescribed for vashixt
off individual sins, but shall discuss wily the modes as established
by the authors of dharma-sastras.
Different
following kinds , (i) Ati krcchra <li) Tapta-Krcchra and (iii) Krcchratlkrcchra.
78
one eats at each meal only one mouthful, it will be called atikrcohra.
Tapta-krcchra is that form in which one has to drink the next
three days, hot ghee for another thr&e days and subsists on air for
the last three days.
Krcchratlkrcchra on the other hand, consists in subsisting on
water only.
krcchra **>
prajapatiya,u*aka, mula, srlphala, parSka, sintupana, mahisantapana,
ati-santapana, tula-purusa, parua-krcchra.
*
that one will eat on the day of the full moon fifteen
mouthfuls and during the dark half, dally diminish on. portion by
on. mouthful.
Then one will fast on the lew Moon day and during
This
Gautama m o t i o n s
Visnu
against his wife wears also an ass's skin and begs proclaiming that
h. ha. slimed against her.18
was
r..!
necessity.
This
Is parallel with the fact that the guilty people are often barred
from any contact with the living.19
Expiations are generally meant to be both deterrent and refor
mative.
Of punishment.
are
. vital element
It
1,
7-S
purification.
gets
himself
process
"a
ties,
not
a
go
speaking
action
from
The
faotors
himself
d o w n
into
the
of
modes
Man u
of
that
and
bo d i l y
A
such
the
as
it
kinds
fire
by
also
by
by
and
so
T hat
of
(tapas),
reeiting
the
the
the
says
as
the
he
does
realises
that
He
mind".20
are
based
on
gets
ample
chances
The
away gifts
vedas
austeri
repeated.
mentally.
giving
at
Yama
though
man
be
purifies
and
hints
J u s t
e v e n
not
atoning
m a n
repentance,
if
also
sinner.
gifts#
also
prayascitta
and
the
deeds
should
physically
(homa)
of
good
h o w
statement
ving
his
desirous
ways
declaration,
again.
of
boty
mind
publicly
austerity
action
awav
per s o n
cows,
of
that
those
guilty
are
freed
f r o m
deeds
whatever
purpose
and
it
person
declares
SlYlng
sin
His
of
these
to
H i n d u
(dana)
ana
(aVa&hyaya)
as
prayascitta.
evil
and
the
undesirable
purified
sacrifice
gui l t y
is
committing
that
lay
f r o m
about
exposition
committed.
liberated
different
so
Sastras
free
is
clear
prifies
scriptures
person
on
desists
of
sins
prayascitta
study
of
gives
from
becomes
certain
get
free
h o w
sinner
soul
Y a m a
sins
are
are
all
committed
q uickly
sifts
m ay
attain
land,
gold
livelihood
21.
M a n u
tfmrti
22.
Gau.
D h .8 . X I X .16
XI .238
of
malm-patakas
sins
by
burnt
by
other
well-practised
people
by
and
in
thought
tapas
and
word
tapas.21
purification
etc.22
of
the
But
by
these
person
making
should
receiving
over
be
the
gifts
of
sufficient
gifts
who
wealth
for
must
79
b worthy of th gift.
It seems that
these actions are meant only for those who are rich and are competent
to donate extravagantly.
Further, donation
of the entire wealth perhaps refer to the case of a slayer who has
no good qualities but has ample wealth.
m a y be given to a
a gift which has been acquired b y the donor himself without causing
pai n or loss to another or without w o r r y or trouble to himself,
whether it be small or valuable (or much).
Sacrifice
The idea of sacrifice seems propitiation of gods and averting
Sacrifice, it is believed,
Probably it is regarded
as a gift which pleases God, induces Him to forgive a man for his
transgression and enables erring man to retain his position which
was lost due to some erring.
They
The other
food, on the first day one should mix and drink the fine materials
{forming the five gaqryas along with water in which kusa grass has
been boiled, and then fast on the second day and this procedure
constitutes a sahtipana krecha.
When we pile
these prayascittas.
c*>
o
There i s another
p r e s c r ib e d f o r the mahapatakas o n ly .
noted above in t h is co n n ectio n .
t o support t h is v ie w s In cases o f in t e n t io n a lly committed maliapataka sin s th ey cannot be d e stro y ed by perform ance o f penances.
T h is is on ly so in the cases o f mahapatakas alone but in oth er oases
such as upapatakas e t c . sin s committed in t e n t io n a lly can be d e stroyed
31
through the perform ance o f penance.
I t i s h ea rten in g t o note th a t
in l a t e r sta ges th e p r a y a s o itta s In v o lv in g death are r a r e ly in s is t e d
upon.
D iff e r e n t v ra ta s
So here wb
Even
Thus
He f a l l s from
The commentators
are of opinion that the lig h te r p ray asolttas holds good only in the
case of unintentional k illin g of a Brahmin*
For most of the mahapitakas penances involving death i s
prescribed.
In this
penance too, a rigorous and regulated life for the sinnir is pres
cribed,
Fasting is
from food and drink) but it also means light diet restricted in
quantity and also in regards the nature of the articles taken.
One
Totally
attaining from any other food, on the flret day on. ehould ml* and
33. Manu Smrti XI .91
St*
Smrti III.264-265
35. Manu Smrti XI.76
86
drink the five materials forming the five gavyas along with water
in which kusa grass has been boiled and then fast on the second
day and this procedure constitutes a Santapana krochra. In the
same way the wordoyana is also significant.
at
other.
So in order
87
The sinner
remains out side the path of society and debarred from all religious
and social caste rights during this period.
Segregation thus
the sinner ending on a resolve not to repeat any more such acting
during the rest of his life.
This discussion leads us to another complicated question , i.e.,
whether a person after the performance of penance can associate himself
with good men if he is guilty of a wilful sin.
opine that one who has performed the penance prescribed for a sin
does not fall into hell, but he cannot be allowed to associate with
good men (sistas), if he is guilty of a wilful sin.
forth that one should not associate with those who siay children,
who return evil for the good done to them, who slay those that came
88
for protection and who kill women, even though they might have
become purifled by undergoing the appropriate penance.
Marada
holds that those who are awarded the highest fine should not be
36
allowed to associate themselves with others and talk to them.
But as we have mentioned above one of the purpose of prayascitta
is to make sinners free to associate with others.
By the perfor
of a brahmana murder.
Thus
90
penance i t s e l f .
G ift o f wealth (dana) a lso has been given a very prominent
p la ce in the modes
o f e x p ia tio n .
So as
91
/_
holy rivers as the Ganges, frees a man from sins.
/_
pranayamas should be performed.
Baqdhayana Dharma Sastra prescribes
that he who considers himself impure should offer burnt oblations
46.
47.
48.
49.
92
Yajnavalkya
54
/
Giyatri mantra.
Both Manu and Vasistha bay u that a brahmana
becomes free from all distresses by Yedie recitations (Japa) and
sacrifices (homa).
pleased Gods and induced him to forgive a man for transgress ion, so
55
it had an expiatory or cleansing function or character.
Japa i.e. recitation of the Vedic passage is another important
function of the prayascitta in expiation of sin.
of Japa was highly spiritual.
Japa
93
68
_
61
Ib id .
Ib id .
Ib id .
Ib id .
X I.261-262
XI 238-240
X I.226
XI. 69-6%
94
Therefore,
For
95
Medhatlthi
while commenting on this verse says that this declaration has been
made for the purpose of indicating that in cases of intentional
offence, the eaqalatory rite should be of a particularly serious
nature.
It is found in the
unintentional and yet the story goes it was for the purpose of
_
66
expiating this sin that Prajapati made over Upanavya to Indra.
M i taksara commenting on Yajnavalkya on the other hand holds
that prayascittas do not destroy sins Intentionally committed but
the sinner undergoing the prescribed penance becomes fit to be
associated with others.
64.
65.
66.
67.
67
96
M a n u
lays
down
has
been
prescribed
cation
to
the
same
for
effect
killing
when
the
he
says
twice
"The
born
purifi
without
68
intentlonj
These
of
for
arguments
penance
require
other
but
n o
of
penance
destroy
or
from
lays
down
that
the
v i e w
s"Hot
sins
that
grave
penance
sin
for
is
can
h i m
pure
frees
in
suicide.
f r o m
other
sins
only
be
in
far
as
they
of
m a n
f rom
case
etc.
the
of
purpose
the
purpose
prayasoittas
u n i ntentionally,
upapatakas
too
explains
not
of
with
consequences
from
penance
of
and
that
in
penances
those
of
ending
in
These,
Madana
P a r ij a t a
penances
ending
Apastambhatoo
exists
the
committed
of
prescribed."
associate
intentionally*
means
world
to
the
but
is
Intentionally
that
sins
intentionally.
by
h im
prescribes
committed
that
serve
holds
Apararka
expiated.
this
fact
committed
the
he
expiation
allows
upapatakas
hand
n o
the
Chagaleya
except
committed
it
so
consequences
which
of
on
sins
person
committed
mahapataka
destroy
H e n # *
the
exists
On
based
society.
arising
m a h a p a t a k a s .
Brahmicide
been
the
attempts
sins
for
of
the
sinner
suioides
can
have
making
knowing l y
death
may
cleansing.
and
people
the
sins
is
intentional
performance
cleansing
free
an
admits
he
also
in
the
purifioation.But
says
death
same
his
sin
69
is
extinguished
l o w
or
study
or
they
it
of
are
(after
is
to
the
be
Vedas
only
68.
Manu
Smrti
69.
Apa.
d . S u t r a
death).
discussed
etc.
alone
subsidiaries
X I .88
1.9.26
whether
for
are
the
gift,
visit
sufficient
same.
to
This
to
sacred
atone
has
not
for
place
a
been
sin
finally
97
So this verse
makes it clear that the recitation of the Veda, gift etc. are enough
for expiating a sin unintentionally committed.
so far as to assert that the fire of Veda study consume, guilt caused
by evil deeds just as a fire burning strongly consumes even treesoor
that a brahmana who remember Rgveda (studied by him) is not tainted
by any guilt, though he may have destroyed the three worlds and have
eaten the food of any person.
down that one should not become addicted to evil deeds relying on
the power of the Veda . 73
ignorance and negligence are alone consumed by the study of the Veda
and not those of actions committed intentionally.
70, Brh, 3. SI 7-8 - O o c a r m a ^ U ) A m.asure of land 300 hast, x
Pjot of land where a thousand cows with
^c * San
be accommodated
without
7, M
w
difficulty.8 Brh*
I .8-9.
vwauBOUaiea without
71. Medha on Manu XI.138
72
tt
/
108
,l8nu Smrti XI .46 73. Vas 0*8.27.4.
98
prescribed.
About those sins in regard to which no specific expiation has
been prescribed, or those whose commitment may be only suspected
and not definitely proved or ascertained Gautama lays down t
"these namely, a combination of these two krcchra and Atikrcchra
75
and the Candrayana form the penance in the cases of all sins".
99
the act yet due to his association with the offence is blended with
the sin and consequently must undergo penance for self-purification.
Mitaksara
while commenting on Yajnavalkya
lays down i In the
**
100
the p ray asclttas than of the man whom he supports and who has
incurred the p ra y a sc ltta s.
The
Manu lays
down to support the same view, "A sin which has keen committed
involuntarily in expiated by the study of the vedas.
That, however,
or destroyed so e a s ily .
101
associate himself again with the people of the society without causing
any disturbance in the functioning of the social order.
It may so
happen that if the people came to know about the sin he may not be
accepted in the society even after he performs the particular
penances.
then he need not le t any other know about the sin and observe the
penance best suited for the sin committed.
But th is is
103
meant for persons like the king whose personal behaviour had much
to do with the life of the people and any swerving from the
righteous path on the part of such persons might act as an indirect
encouragement to the ordinary people forperformamee of similar sinful
acts.
Exemption and
Remissly
It has
the sinner repent for the act done by him and to dissuade him from
repeating the act in future.
Therefore,
104
mmm
83
of the whole Samhita of the Veda, feeding twelve brahmanas.
This
ultimately proves that there was a sliding scale of penances ultimately
ending in feeding brahmana or making monetary or other presents
to them.
For example, the Hit* says that in the case of the twelve
81.
82.
83.
84.
105
Some Smrtis
lik e Brhad yama and Sankha sta te that a boy over f i v e years o f age
and le s s than eleven years o ld , i f g u ilt y o f some patakas such as
drinking sura, has not to undergo penance p e rso n a lly , but h is b roth er,
fa th e r or other r e la tiv e or fr ie n d has to undergo i t f o r him and
that i f a ch ild is l e s s than f iv e years then whatever a ct i t may do,
i t is n ot deemed a c r ia e , nor is i t a sin and i t i s not lia b l e to
any le g a l penalty n ot to any p r a y a s c itta .86
the p r in c ip ie while commenting on Y iJ .86
106
his Guru's bed shall perform penance ending in death where the
Guru's wife is of one's own varna, and a twelve years penance if she
is of inferior Varna*87
Of these prayas-
cittas the first in the list is generally harder in nature and mostly
ends in death.
If the
person commits the sin for the first time the penance is of lighter
nature but if it is a repeated one the nature of penance becomes
heavier.
The Ap. Dharma Sastra prescribes that a brahm ana who has
107
88
When it is
known beyond doubt that sin has been committed, one without partaking
of food should appoa* before a parsad.
and postrating himself on the ground, the elders of the assembly ask
the man 'what is your business, what 1* the trouble and what do you
ask from us?
Then
Manu
109
"
"
, H
, U
. Q
f l
&
"
"
"
v"
a
im
i
s
"
_in
B
the rite of the penance panchagavya should be taken and one, two
93
sudra.
Z'
Prayascitta
__ /
Prakasa
/m m
lays down
that when undertaking a penance one should begin with the mantra
"Agne vratapate vratam oarisyami" and when finishing a penance one
94*
should repeat the mantra.
It is believed that if a person does not undergo penances
then the king had jurisdiction to make him do so or punish under
law.
all cases.
If, however,
they perform the due penances fines alone are to be imposed on them.