Sins, Punishments and Atonements - 3 (last)

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The fruits of sinful acts are broadly two-fold the direct and the

consequential. The punishments meted out in different hells - which are as

numerous as the sins themselves is the direct result of a sin and the

consequential result is again two-fold; one is the birth in a degraded

body and the other is the samskAra it creates which incites or prompts

similar acts in the coming human births of the soul. The first, namely,

punishment by way of suffering in hell could be avoided or mitigated, by

observing the expiatory (karma) religious acts prescribed in the smrtis,

and the second, namely, the consequential could be remedied by devotion

(bhakti) and surrender to God and thereby securing His Grace.

 

The more important hells where the punishments are dreadful are described

in Sri BhAgavata. The nirnaya or verdict about the NarakAs are set out in

the Brahma sUtrAs 'api sapta' (3-1-16) and so on. Both the fruits of

pApakarma are together dealt with and set out in a concise form by Sri

MadhvAchArya in his BhAgavata TAtparya. The substance of what is stated

there, is as follows: General adversity in the coming human births

(consisting of miseries and calamities) is the result of past sins; sins

also form the cause for human or other lower order of body that the jiva

gets in succeeding births. Minor sins are the cause for the daily sorrow

which every man suffers in one form or other; for lesser sins, he may get

a human body but he will be born out of the four castes (outcast); their

birth is a punishment for past sins, as the four casts (Brahmins and

others) afford greater opportunities to earn the Lord's Grace and he is

deprived of them; before thus taking birth, he would have earlier suffered

narakavAsa for a thousand years.

UpapAtaka entails hell for a 'yuga' till the one in which be (sinner) dies

passes out;

pAtaka (the graver sin) results in hell for a period of the mahA-yuga

-(Krta, Treta, DvApara and Kali together form one mahAyuga);

mahApataka leads to hell for a period of one Brahma-Kalpa (1000

mahA-yugas); sumahApAtaka is redeemed by suffering hell for a Brahma's

full life-time;

the more heinous sins which are at the top of the category already

described lead to andhantamas - eternal hell, and its various depths,

where unbearable misery has to be suffered incessantly. It is therefore

very essential to bear worshipful respect towards devastriyah and never

entertain any streak of thought, leading to lustful or other feeling of

disrespect.

 

The long periods of hell, as punishments for sins may appear exaggerated

but it is not so. The life-span of a human being is but an instant, in the

infiniteness of time and the journeys to moksa is long. During the long

periods of life in hell or animal or other lower bodies, the soul is

absolutely barred from making any spiritual progress, and that is the

greatest loss to a deserving soul, yearning for moksa

 

Atonement and expiation of sins, are provided for, in the sAstrAs. If all

the karmas are to worked out, to attain release from samsAra, endless

re-births would become necessary and all attempt to reach the goal, moksa

would be futile and a waste of energy.

 

Even a saintly person, leading a dedicated life, commit enough karma every

day to be worked out in, at least, ten different lives (re-births). To

suffer long periods in the infernal regions (naraka) is not unavoidable.

The miseries of hell could be avoided by observing the prescribed

religious acts in atonement of the sins. Manu and other sages

(dharmasAstrakArAh) have detailed the specific expiatory acts for

particular classes of sins and every viveki (wise man) should perform

them; these (prAyascitta-karmAni) religious acts range from a mere bath to

Gayatri japa, (candrAyana) severe fasts and immolation-discarding the

body. But it should be noticed that there are more effective and easier

atonement’s also. It is said in BhAgavata, that expiatory acts are

essentially meant for the ignorant and even their observance does not wipe

out the sins fully. The daily religious observance of the wise jnAni are

more effective atonements for their sins. One who engages himself in these

observances rarely commits sins and his prior sins get gradually atoned.

 

One who strictly observes dietic rules rarely gets ill; similarly one who

regularly performs his religious duties rarely commits sins; even when

sins do occur for reasons beyond his control, they are burnt down like a

thicket of bamboo’s, by his daily (dharmA) religious observances.

AnaparoksajnAni (one to whom divine vision is vouchsafed) remains

untouched by sins, past, present or future and therefore he needs no

atonements. He may observe them to set an example or others.

 

nAmasmarana (uttering the names of Sri Hari) samkIrtana is more than

enough atonement for any sin.

 

The utterance must be with the deepest devotion (bhakti) one is capable of

and coupled with sincere repentance. Repetition of sinful acts negatives

repentance. The utterance of the Lord's names, from any cause whatsoever

as for instance (sAnketya -symbolical) calling a son, servant or other

thing bearing that name, (parihAsya) said in joke or fun; (stobha)

haltingly uttered without Meaning anything, (helana) in contempt or insult

must bring to his mind Lord Sri Hari, of infinite virtuous attributes, and

arouse his devotion to have the effect of expiating all sins. Sri

MadhvAchArya examines the question, whether mere utterance would produce

the result, in BhAgavata TAtparya (AjAmilAkhyAna) and concludes on

utterance of Lord Sri Vishnu's name with devotion expiates all sins and if

spoken without devotion (and by a tamoyogya) does not prove, fruitful. The

name of BhagavAn, be it sAnketya, parihAsya or otherwise uttered by a

bhakta makes him aware of the mahima of the Lord.

 

Those whose mind is devoted to Lord Sri Krsna unshakably, being attracted

by His unequalled virtues, never see 'yama' or his agents, even in their

dreams; for their devotion has expiated all their sins. NamasamkIrtana

coupled with bhakti is the easiest and the most effective, remedy to

secure attonement for all sins. It also secures any other desired object

aihika or pAratrika But it must be clearly borne in mind that

NAmasamkirtana is the best atonement for all sins of all grades of

heinousness, particularly in the Kali Age, only if uttered with devotion

and repentance for one's misdeeds and a determined will not to repeat them

thereafter. It should also be noticed that it does not follow that the

religious acts prescribed by the smrtis for expiation of sins, are useless

of superfluous; for, they are, ‘avidvadadhikAratvAt' meant for the

ignorant and the masses who commit sins are mostly ignorant (who do not

observe yama and niyama or sravana manana etc), and all of us have the

touch of ignorance and consequently not equipped with the requisite

intensity of devotion. So namasamkirtana together with prayascitta karma

observed to the extent possible; as and when circumstances permit is

necessary Even among the different atonements prescribed, suitable gifts

to deserving (yogya-satpStra) BrAhmins is the easiest and best. 'DAna' is

a very efficient atonement for sins, as expounded, explained and concluded

in Sri Vishnurahasya

 

The subject allotted to me by the learned editor, is good enough for a big

volume. I have tried my best to deal with the basic principles underlying

the subject and if it appeals to the readers, and prompts them to study

the subject in depth, particularly with reference to the present times and

environments, I would feel gratified and grateful to Lord Sri Hari.

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Kindly pardon any typos. Any error found here is entirely mine...

 

Keshav Bhat

 

 

 

 

 

 

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