[Advaita-l] definition: SIN - Help!

[Dr. Yadu Moharir]

Some additional information  "paapa" 
   
  nyaayakoSha defines papa as – paatityajanakadurdR^iShTaprayojakakriyaaviseShaH
  Meaning – That what creates “paatitya” and devious scheming (behind what is obviously seen), such an orchestrator (kiyaavisheSha) is paataka.
   
  Thus, intentional wrong dong must have become accepted as “paapa” and a general generic definition is - sarvam parapIDanam pApam.
   
  In general acting against the operative principles (iiShvara taattva) appears to have been regarded as paapa.
   
  Just like dirt sticks to our body, papa was considered to adhere to the individuals as well.  gR^itsamad R^iShii says -  
  daameva vatsaadvimumugdhya.mho na hi tvadaare nimiShasca neshe (R^i. 2.28.6)
  (Griffith Translation) - Far from me, Varuna, remove all danger accept me graciously, thou Holy Sovran. Cast off, like cords that hold a calf, my troubles: I am not even mine eyelid's lord without thee.
   
  Disease (jalodhara) was regarded as being a result of varuNaa’s avakR^ipaa and that may have been the rational for above mentioned prayer to varuNaa.
   
  aa~Ngirasa kutsa’s agnisuukta always end with a statement address to agni – apa naH shoshucadadham  (R^i. 1.97) - (Meaning – Let this agni purify us by destroying the papa.)
   
  This seems to have evolved into to reasoning and progression associated with the concept of paapa.  
   
  na sa svo daxo varuNa ghR^itiH saa suraamanyurbhiidako acittiH  (R^i. 7.86.6 )
  Meaning – VaruNaa – no human intentionally performs paapa ( or rather dares to perform paapa.  Drinking wine (maddyapaana), anger, gambling and irrational thinking (aviveka) results in paataka.
   
  There is in interesting covenant in R^igveda as well where the R^iShi declares that they will not become paaipp, nirdhana (without adequate financial base) and anagni (without sacrificial fire.  Probably because they recognized that all the purification was based on the fire (metallurgy or tapa (spiritual) – tapate taapayate iti vaa).
   
  na paapaso manaamahe naraayaaso na jalhvaH (R^i. 8.61.11)
   
  The concept of narakaa also appears in R^igveda as well.
   
  paapaasaH santo anR^itaa astyaa iadaM padamajanataa gabhiram (R^i. 4.5.5)
  Meaning -  A deep narakaa has been created for liars and anR^ita (ones behaving against the principles of universal regulations (viShvaniyama).
   
  sapta maryaadaaH kavayas tatakShus taasaam ekaam id abhy aMhuro gaat
  (R^i. 10.5.6)
   
  Meaning – R^iShi’s (knowledgable) folks have established seven limits and crossing those human becomes a sinner. 
   
  Seven limits are described in nirukta 6.27 and are also found in manusmR^ti (7.48-50) as well. Drinking wine (madyapaana), axa (dyuta) gambling, vyabhicaara (promiscuity), mR^igayaa (hunting for pleasure),  dNDapaarupya (hiMsaa),  vakpaarupya (verbal abuse), and ni.ndaa  condemn & blame.
   
  tasmaad brhamNaH suraaM na pibanti paapmanaane tsaMsR^ijyaa iti  (kaThaka saMhitaa 12.12)
  Therefore, Brahmins do not drink  !?
   
  steno hiraNyasya suraaM piba~nshca gurosyalpamaavasanbrahmahaa caeite patanti catvaaH pa~ncamashcaacara~Nstairiti (chhanaadogya upa. 5.10.9)
   
  ashvamedha appears to be used as a remedy for all sins.
   
  sarva paapaanM tarati tarati brahmahatyaaM yo.ashvamedhena yajate (tai. sa. 5.3.12)
   
    In puraaNaa’s this concept of paapa was exploited by the priest community for their benefit and I think that this concept of trying to wash of sins through academic rituals and exploiting the innocent folks was probably the biggest "paapa" they performed. 
   
  As far as I know, Acharya never really concentrated on the karma-kaaNDa aspect as he was concentrated on brahma, maayaa, moxa and j~naana. 
   
  In the middle ages, saints like kabir, daaduu strongly opposed the falsehood of such practices.  Even now under the banner of “shraddhaa” such continue to be practiced not only in India but by the priests imported in US as well.  Through, long distance remote puujaa performance in various temples.
   
  Regards,
   
  Dr. Yadu.

  

Sylvain <elisabeth-sylvain at sympatico.ca> wrote:
  MA AnandamayI answered a question :

(translated from Bengali or Hindi to English and French and retranslated 
from me for you)

«Q. : Is violence a big sin ?
Mâ : The big sinner is the one who consider his physical body as his real 
identity. »

It seems to me this short answer explain human violence.

Sylvain




----- Original Message ----- 
From: "kuntimaddi sadananda" 
To: "A discussion group for Advaita Vedanta" 

Sent: Thursday, June 08, 2006 9:15 PM
Subject: Re: [Advaita-l] definition: SIN - Help!


> Swami Chinmayanandaji defined sin as the divergence between mind and
> intellect. Intellect knows what is right and what is wrong based on
> one's education, culture and upbringing. Mind wants to compromise the
> value for convenience. This divergence is a sin, if one goes along with
> mind than with the intellect. One is punished not for the sin but by
> the sin.
>
> Yoga integrates the mind and intellect by weakening the vAsanas that
> come in between the two. Following ones swadharma - that is whatever
> that one is fully convinced as right (that is one's assimilated value
> system)- will be better than following other person's value system
> (Paradharma). (Interestingly Bhagavaan Ramanuja interprets doing karma
> yoga as swadharma and doing jnaana yoga as paradharma).
>
> Action becomes good or bad not by action per sec but by the motivation
> or attitude in that action. Iswaaraarpita buddhi makes whatever that
> action is into a prayer. Hence Krishna declaration "what ever you do,
> whatever you eat offer it to me". However, when we are offering, let is
> make sure it is the best that we can offer to the Lord of entire
> universe. Noble actions automatically follow. Noble is those that help
> the others than those that are centered on oneself.
>
>
> HaRI om!
> Sadananda
>
> --- smrit wrote:
>
>> Dear list members,
>>
>> I´d like to know a definition on sin from advaita vedanta point of
>> view, and hinduism in general. And, if its possible some indication of
>> this in books and sites. Some people says that in the Bhagavad GIta,
>> the best word for pataka or papa, or words like that, is not sin, what
>> do you think about that? The problem is to define sin in the bhagavad
>> gita's point of view, seems like sin had two definitions, one is about
>> the bad result of action, and the other side, is a bad action.
>>
>> Best Regards,
>> M.D.B.R
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>
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