Changes

{{NeedCitation}}

{{NeedCitation}}

Pataka (Samskrit : पातकम्), loosely equated to Sin, is a terminology of dharmik significance. In these days many people, both in the East and the West, question the very existence of sin. In a general way it may be said that it is an act which is regarded as a wilful rebellion against or disobedience of some law given in the authoritative texts; it is opposition or at least failure to abide by the regulations contained therein.  

Pataka (Samskrit : पातकम्), loosely equated to Sin, is a terminology of dharmik significance in the present days. Many people, both in the East and the West, question the very existence of sin. In a general way it is said to be an act of willful rebellion against or disobedience of some law given in the authoritative texts; it is opposition or at least failure to abide by the regulations contained therein.<ref name=":32">Kane, Pandurang Vaman. (1953) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law in India), Volume 4.'' Poona : Bhandarkar Oriental Research Institute</ref>

Papa

Papa Pataka

 

 

Pataka

Prayaschitta

Prayaschitta

The Rgveda is full of fervent and heart-felt expressions of the sense of sin.   

The Rgveda is full of fervent and heart-felt expressions of the sense of sin.   

== Discussion ==

== Introduction ==

The Article on sin in Hasting's Encyclopedia of Religion and Ethics (vol 11) will clearly show how the idea of sin varies from religion to religion, from age to age and from country to country. We are concerned here with the growth and development of the doctrine of sin in India from Vedic times to the medieval digests and commentaries on Dharmasastra.

The Article on sin in Hasting's Encyclopedia of Religion and Ethics (vol 11) will clearly show how the idea of sin varies from religion to religion, from age to age and from country to country. We are concerned here with the growth and development of the doctrine of Pataka in India from Vedic times to the medieval digests and commentaries on Dharmasastra.

The followers of Carvāka who was the prince of Atheists in ancient India used to say 'man should live among pleasures as long as life lasts, he should feed himself sumptuously (lit. should drink ghee) even by borrowing money from others. There is no coming again into the world after the body is reduced to ashes by cremation'.

The followers of Carvāka who was the prince of Atheists in ancient India used to say 'man should live among pleasures as long as life lasts, he should feed himself sumptuously (lit. should drink ghee) even by borrowing money from others. There is no coming again into the world after the body is reduced to ashes by cremation'.

Rta is distinguished from sacrifice (yajña). It is not any particular sacrificial rite itself nor the institution of sacrifice, It stands for the ordered course of sacrifice in general In Rg. IV. 3.4. Agni is styled raat (conversant with or observing fta) and is invoked to know the rta (of the sacrifice); in several Fersos we meet with the words 'Itena stam' (e. g. in Rg IV. 3.9 rtens rtam niyatam-ila a goh', V. 15.2 ctena stam dharunam dhārayanta yaj asya sake, V. 68.4 rtam-stena sapanta conforming to or joining rta with ria', where 'ftena' appears to mean the correct course of sacrificial rites and tam the settled order in the universe. Soma is said to be the thread of rta spread on the datapartra (Rg. IX, 73.9 Itasya tantur-vitataḥ pavitra a). In

| +, मतावाना अजाता ऋताबधों घोरासो अनूतद्विष. । तैषा वैः सुम्ने सन्र्दष्टमे नरः TYR E . 1 . VII, 66.13

The seers of Rgveda were acutely conscious of sin or guilt and pray to the devatas, particularly to Varuna and the Adityas, for forgiveness and for being freed from the consequences of anrta. In this connection they employ numerous words such as aghas, enas, anrta, durta, dushta, drugdha, canhas. A few examples of the employment of these words may be cited here.  

 

History of Dlarmaśāsto a

The most frequent words are aghas and enas, both of which appear to import sin in its deepest and most ethical sense. Rg. VII 86 is a hymn to Varuna in which there are several verses that breathe a deep and heart-felt consciousness of guilt.  

[Vol.

Rg. I 84.4 t 15 said ' Indra, drink this (soma) that is extracted

..the streams of the bright (soma) flow towards thee in the seat of rta' (i e, in the sonia sacrifice) Vide also Rg IV 113 (asmakam-atra pitaro manusya abhi pra sedur-tap-i susinah) 'in this world former men, our ancestors, approached rta eto', Rg I 71 3 (dadhannrtam dhanayannasya dhitim-adidaryo) Rg. X 67 2 (rtam samsanta rju didhyapa yajñasya dhama prathamam mananta) 'the Angirasas, declaring the rta and reflecting straightforwardly first thought of the abode of Yaña', Rg. X 371 (maho devāy. tad-itam saparyata, "offer this rte to the great God')

The concoption of rta as a moral imperative occurs in several passages Rg 1. 90 6 (

The sage begins in verse 3 by saying that all wise men of whom he inquired told him the same thing viz. "Varuna is angry with you'. Then the sage proceeds 'O Varunal what is that great guilt (agas) (of mine) whereby you desire to injure your worshipper and a friend ? Declare that to me, then I shall quickly approach thee with an obeisance and be free from sin (enas). Cast away from us the transgressions (ch ugdha) of our father and those that we committed in our own person;...free Vasistha (from guilt) like a calf from the rope (that binds t)'. In Rg. VII, 89,5 (almost equal to Atharva-veda VI. 51.3) the sage says 'whatever transgressions (abhidroha) we who are mere men have praotised as against the divine hosts and whatever dhar mas laid down by you we may have confounded through our ignorance (or heedlessness) do not destroy us on account of that guilt (enas).' It will be noticed that in these verses the words āgas, abludi oha and ens are employed in the same verses and therefore practically mean the same thing.  

madhu vata rtayate madhu kgaranti sindhavah) 'the winds carry sweets, the rivelo do the same to him who keeps rta', RE V 12 2 'O Agni, that knowost rta, know rta alono (in me) I shall not resort to magio either by force or hy duplicity, I shall conform to rta of the reddish bull (1 e of Agni); Rg. X 87 11 'O Agoil may the evil spirt who injures rta by anrta be thrice bound in thy fetters' Yama in rejecting Yami's advances says (Rg X. 10 4) 'What indeed we never did beforo (shall we do it now?); shall we who have spoken rta (so far) now speak anta ?' (rta vadanto anriam rapema)

In two or three instances sta appears to be almost personifi. ed and invoked as a divinity. 'O Agnil for us offer sacrifice to Mitra and Varuna, to the gods and to the great (brhat) rta' (Rg I 75 5). Similarly, in Rg X, 66 4 the great mahat) rta 18 mentioned alongside of Aditi, Heaven and Earth, Indra, Vippu, the Maruts &c.

Rta and satya were distinguished in several passages of the Roveda T'or example, Rg. V. 51 2 speaks of the Visvo Dovas as 'rtadhitayah' (whose thoughts were fixed on rta) and 'satyadharmanah'(whose characteristic is truth or whose dharmas are true). In Rg. IX 113,4 rta and satya both ooour and appear to mean almost the same thing In Rg X. 1901 rta and satya are distinguished as having sprung from 'tapas'. Rta involves a wider conception and satya had originally a restrioted meaning (viz truth or static order). The word aneta, however, is the

4444 TOU. I * V 12.2.

 

In Rg. II. 27.14 the sage prays 'O Aditi O Mitral O Varunal take pity on us though we may have committed some sin against you'. In Rg. II, 28 5 Varuna is implored to loosen sin (āgas) from the devotee just like a girdle. Rg. VIII, 45,34 states: 'O Indral do not kill us for one sin, for two sins or three sins or for many (agas).' In Rg II. 29.1 the Adityas are implored Coast away from me sin (āgas) as a woman who gives birth to a child in secret'. For some other passages

The sages of the Rgveda were acutely conscious of sin or guilt and pray to the gods, particularly to Varuna and the Adityas, for forgiveness and for being freed from the consequences of sin In this connection they employ numerous words such as ūgas, enas, aglia, durta, dushȚla, drugdha, canhas. A few examples of the employment of these words may be cited here. The most frequent words are ūgas and enas, both of which appear to import sin in its deepest and most ethical sense. Rg. VII 86 is a hymn to Varupa in which there are several verses that breathe a deep and heart-felt consciousness of guilt. The sage begins in verse 3 by saying that all wise men of whom he inquired told him the same thing viz. "Varuna is angry with you'. Then the sage proceeds 'O Varunal what is that great guilt (agas) (of mine) whereby you desire to injure your worshipper and a friend ? Declare that to me, then I shall quickly approach thee with an obeisance and be free from sin (enas). Cast away from us the transgressions (ch ugdha) of our father and those that we committed in our own person;...free Vasistha (from guilt) like a calf from the rope (that binds t)'. In Rg. VII, 89,5 (almost equal to Atharva-veda VI. 51.3) the sage says 'whatever transgressions (abhidroha) we who are mere men have praotised as against the divine hosts and whatever dhar mas laid down by you we may have confounded through our ignorance (or heedlessness) do not destroy us on account of that guilt (enas).' It will be noticed that in these verses the words āgas, abludi oha and ens are employed in the same verses and therefore practically mean the same thing. In Rg. II. 27.14 the sage prays 'O Aditi O Mitral O Varunal take pity on us though we may have committed some sin against you'. In Rg. II, 28 5 Varuna is implored to loosen sin (āgas) from the devotee just like a girdle. Rg. VIII, 45,34 states: 'O Indral do not kill us for one sin, for two sins or three sins or for many (agas).' In Rg II. 29.1 the Adityas are implored Coast away from me sin (āgas) as a woman who gives birth to a child in secret'. For some other passages

6. YARET BTICETTE SI T TI II. 29.1.

6. YARET BTICETTE SI T TI II. 29.1.

H er ETI. VIII, 196 9 f ait arat TOTEHT AT PASTU TU torer. 1 . X, 363

H er ETI. VIII, 196 9 f ait arat TOTEHT AT PASTU TU torer. 1 . X, 363

 

Rgvedic words for 'sin'

Rgvedic words for 'sin'

(the hearts of men) sins as well as good (thoughts and actions) 10 and it is added that everything though far-off is near to them who are kings. In Rg. II. 27. 2 the Adityas are called 'avrināh' (free from vrjina). The Sun is said to maik among men their right and sinful deeds (Rg. IV 1 17). The same words (rju martesu vrjină ca pasyan) occur in Rg VI. 51, 2 and VII. 60.2 about the Sun.

(the hearts of men) sins as well as good (thoughts and actions) 10 and it is added that everything though far-off is near to them who are kings. In Rg. II. 27. 2 the Adityas are called 'avrināh' (free from vrjina). The Sun is said to maik among men their right and sinful deeds (Rg. IV 1 17). The same words (rju martesu vrjină ca pasyan) occur in Rg VI. 51, 2 and VII. 60.2 about the Sun.

The word 'anrla' is often used in the Rgveda. It has already been shown how Varuna is said to mark the satya and anrla of men In Rg. VII 60 5 it is said 'these gods, Mitra, Aryaman and Varuna mark (or know) many sins; they flourish in the abode of rta' Rg. VII 66 13 Calling Mitra, Varuna and Aryaman haters of anrta has already been quoted (in n. 4).

The word 'anrla' is often used in the Rgveda. It has already been shown how Varuna is said to mark the satya and anrla of men In Rg. VII 60 5 it is said 'these gods, Mitra, Aryaman and Varuna mark (or know) many sins; they flourish in the abode of rta' Rg. VII 66 13 Calling Mitra, Varuna and Aryaman haters of anrta has already been quoted (in n. 4).

The word 'durita' is sometimes used in the sense of sin In Rg I 23 22 the waters are invoked as follows:11 "O waters 1 carry away from me whatever sin may exist in me, whatever transgressions I may have been guilty of as regards my sensual appetite or whatever falsehood I may have uttered'. Here all three words 'durita, droha and anrtid' are brought together and convey almost the same idea, viz, sin or guilt against the law of the Gods. In Rg I. 185 10 Heaven and Earth are called father and mother and are invoked to save the worshipper from durta (sin) which involves blame (pātām-avadyād-duritad) 'Avadya' means 'garhya' acc. to Pān. II. 1. 101. Rg. VII, 82, 7 states 'Him neither anhas (sin) nor durita nor worry reaches from anywhere to whose sacrifice you go, O Mitra and Varuna!". In Re. X, 126, 1 'amhas' and 'durita' are brought together (na tam-amho na duritam devāso asta martyam) In Rg VIIT 67 21 the words amhati and rapas 12 seem to be employed in the sense of sin. "Duskrta' (evil deed) is used in the sense of sin in Rg. VIIT. 47. 13 and in Rg X 164, 3 Agni is implored to keep far away from the worshipper all sins 13. The word 'papa' generally14 10 sa sarwa grotta

The word 'durita' is sometimes used in the sense of sin In Rg I 23 22 the waters are invoked as follows:11 "O waters 1 carry away from me whatever sin may exist in me, whatever transgressions I may have been guilty of as regards my sensual appetite or whatever falsehood I may have uttered'. Here all three words 'durita, droha and anrtid' are brought together and convey almost the same idea, viz, sin or guilt against the law of the Gods.  

 

In Rg I. 185 10 Heaven and Earth are called father and mother and are invoked to save the worshipper from durta (sin) which involves blame (pātām-avadyād-duritad) 'Avadya' means 'garhya' acc. to Pān. II. 1. 101. Rg. VII, 82, 7 states 'Him neither anhas (sin) nor durita nor worry reaches from anywhere to whose sacrifice you go, O Mitra and Varuna!". In Re. X, 126, 1 'amhas' and 'durita' are brought together (na tam-amho na duritam devāso asta martyam) In Rg VIIT 67 21 the words amhati and rapas 12 seem to be employed in the sense of sin. "Duskrta' (evil deed) is used in the sense of sin in Rg. VIIT. 47. 13 and in Rg X 164, 3 Agni is implored to keep far away from the worshipper all sins 13. The word 'papa' generally14 10 sa sarwa grotta

: PAT Prefa I II 273; STT i Caraca ty ng 99 IV. 1 17. | 11 इदमापः प्रवत यत्किं च दुरितं मापे । यद्वात्मभिदुद्धोद पहा शेप उताच्चतम् ॥ ऋ I 23-22 $ (or-) means he 12 gaat uigrantiem Reai Rufa at : . VIII 67 21,

: PAT Prefa I II 273; STT i Caraca ty ng 99 IV. 1 17. | 11 इदमापः प्रवत यत्किं च दुरितं मापे । यद्वात्मभिदुद्धोद पहा शेप उताच्चतम् ॥ ऋ I 23-22 $ (or-) means he 12 gaat uigrantiem Reai Rufa at : . VIII 67 21,

HART arî 93 IV. 21 13, चदायिदपीच्यं देवासो अस्ति दुष्कृतम् । त्रिते तद्विश्वमाप्रय आरे अस्मादधातन # VIII 47 13, ru e quale4yer T SHUT #. X, 164.3 14 Attag#: ETT P OCIX. 10 12, E: STEGT 74 H er G . IV 5-5,

HART arî 93 IV. 21 13, चदायिदपीच्यं देवासो अस्ति दुष्कृतम् । त्रिते तद्विश्वमाप्रय आरे अस्मादधातन # VIII 47 13, ru e quale4yer T SHUT #. X, 164.3 14 Attag#: ETT P OCIX. 10 12, E: STEGT 74 H er G . IV 5-5,

 

[Vol. occurs in the Rg. in the sense of 'sinner' (Rg. VIII, 61, 11, X. 10 12, IV. 5. 5) or 'sinful' or 'evil' (Rg X 108 6, X, 164 5, I. 129. 11) In Rg VII. 32. 18, VII. 94 3, VIII. 19 26 'papatva occurs and appears to mean 'sinfulness' In the Brahmanas 'papam' (neuter) occurs in the sense of 'sin' as in Sat Br. XI. 2 7. 19; vide also 15 Ait Br 33.5 In the Upanisads pāpam' means 'sin' (

[Vol. occurs in the Rg. in the sense of 'sinner' (Rg. VIII, 61, 11, X. 10 12, IV. 5. 5) or 'sinful' or 'evil' (Rg X 108 6, X, 164 5, I. 129. 11) In Rg VII. 32. 18, VII. 94 3, VIII. 19 26 'papatva occurs and appears to mean 'sinfulness' In the Brahmanas 'papam' (neuter) occurs in the sense of 'sin' as in Sat Br. XI. 2 7. 19; vide also 15 Ait Br 33.5 In the Upanisads pāpam' means 'sin' (

eg in Tai Up II 9, Chandogya IY 14, 3). Certain important modifications of the doctrine about sin and Karma were introduced in the Upanisads and the Bhagavadgita, which will be discussed later on,

eg in Tai Up II 9, Chandogya IY 14, 3). Certain important modifications of the doctrine about sin and Karma were introduced in the Upanisads and the Bhagavadgita, which will be discussed later on,