HINDU CONCEPTS OF SIN

a̱tyā̱śa̱nād atī pā̱nā̱d yacca u̱grāt prati̱grahā̎t |

tan me̱ varuṇo rā̱jā̱ pā̱ṇinā̎ hyava̱marśatu ||
May  King  Varuna  efface  and  absolve  me  of  whatever  sins  I    have  incurred  by  eating  
unlawful  food,  drinking  unlawful  beverages  and  accepting  gifts  from  unlawful  
persons.  

Pandit Sri Rama Ramanuja Achari

srimatham.com
27:06:2017
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HINDU CONCEPTS OF SIN

Introduction
Modern Hinduism has three major sources — (1) the Dharma Śāstras, (2) the Upaṇiṣads
(Vedānta) both based upon the Veda collectively called nīti and (3) Rīti — custom and usage
of the various castes and communities.

Vedānta is the theoretical heart of Hinduism and the Dharma Śāstras the source of common
practice. The concept of sin is peripheral to the philosophy of Vedānta which hardly even
touches on it, the Dharma Śāstra on the other hand, as legal manuals of practical conduct does
deal with it in depth.

The Vedānta, like all the Indian philosophies, centres on the universal problem of suffering
(dukha), it’s causes (avidya or nescience) and it’s eradication. Sin is regarded as unskilful
action (akuśala karma), which results in further suffering, hinders spiritual practice (sādhana)
and retards spiritual progress and reunification with Brahman.

The key existential problem of Hinduism is an epistemological one — i.e. spiritual

ignorance (avidya) which means ignorance of our true natures as modes of Divinity
(jivātman) and the mistaken personal identification with our bodies, minds and material
circumstances (moha). The solution to the problem is self-knowledge — ātma-vidya or ātma-
jñāna.

CHRISTIAN DOCTRINE OF SIN

In comparison to Hinduism where sin is peripheral, sin is central to the whole theology of Christianity,
everything in Christianity relates to the reality and evil of sin. Without the doctrine of sin, Christianity ceases to
exist. Sin is an ontological problem — meaning that sin is the very problem which religion addresses.
Sin is anything that is contrary to the law or will of God. If you do what God has forbidden, then you have
sinned. In addition, if you do not do what God has commanded, you sin. Either way, the result is eternal
separation from God
Original sin
According to mainstream Christian theology, at the moment the mythological Adam and Eve ate the fruit from
the tree of knowledge — which God had commanded them not to do — both sin and death were born. Their
years of life were limited. Since Adam represented the father of the human race, he is held responsible and thus
the Fall of man is referred to as the "sin of Adam", which is inherited from him as a condition of fallen human
nature. Satan tempted Eve who then tempted Adam — so Christians believe that the Devil has a significant role
to play in tempting humans to sin.
Original Sin is the cause of Adam and all his descendants losing unrestricted access to God:–
"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all
men, for that all have sinned."(Rom 5:12)
In Christian theology, the sacrifice of Jesus on the cross is the atonement for the sin of Adam.
"For as in Adam all die, even so in Christ shall all be made alive."(1 Cor 15:22)
So every person that is born is born sinful and corrupted by their very nature. The sacrifice of Jesus on the cross
was the remedy. As a result of that act of sacrifice all who put their trust in Jesus and are baptized now have
unrestricted access to God through him.
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1. Sin in the Vedas
In the Rig Veda we are presented with the vague idea of sin as some kind of an offence
against the gods which results in illness, misfortune, drought, conflict etc. The so called 'sins'
are not actually detailed, but a number of synonyms are used which gives us a notion of what
they were on about:—
āgas (scandal, offence), agha (impurity, mishap, distress), abhidroha (injury) enas (bad luck),
durita (bad course, difficulty), duskṛta (bad deeds), drugdha (hurtful, malicious actions),
amhas, urjina, droha (injuring, spiteful, hurtful actions), kilbiṣaḥ (stain, defilement).
There are many Sūktas addressed primarily to Varuṇa imploring his forgiveness and to
withhold his anger and punishment for the transgressions committed.
The Vedic concept of ‘sin’ (anṛtam = untruth) is a co-relative of it’s positive polarity — ṛtaṁ
Ritam/ Satyam — refers to the regular order or equilibrium and harmony of the Cosmos,
the homeostasis of the Cosmic Person (puruṣa), the "body" of which is the physical universe.
Vedānta is pantheism — Brahman is the totality of being, it is the quantum energy of which
everything is composed.
Ritam has three aspects:—
1. The regular and general order in the cosmos and the natural laws (adhibhūtam)
2. The correct and ordered way of the cult of the gods (yajña)1 (adhidaivatam)
3. Ethics, morality and spiritual evolution of humankind (adhyātmam)
Our proper response to these three imperatives are encapsulated in the doctrine of the Hita
Trayam — the threefold benefit.
1. Assisting in the cosmic order by doing the right thing by the environment and ensuring
we live sustainably.
2. Ensuring the continued making of offerings and ceremonies for the devas through
yajñas2.
3. Living an ethical life creating harmony, stability and peace in society between all
social orders.
2. In the Dharma śāstra
The cosmic struggle in Hinduism as reflected in the Dharma Śāstra and the Purāṇas is not
between good and evil like the Abrahamic religions but between chaos and order. Sins are a
symptom of chaos, a disturbance of social order and harmony based on selfish individual
motivation (svārtha) and not in anyway related to a force of evil (the devil or Satan as in
Christianity).
In the Dharma Śāstra literature, which is primarily practical and legalistic, we find a shift
away from the view that ‘sin’ was an offence against the gods to the idea that

1
yajño vā ṛtasya yoniḥ (S.B.1.3.4.16) Yajña (reciprocal exchange of energy) is the matrix of
Rita.
2
saha yajñaiḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ | anena prasaviṣyadhvam eṣa vo’stviṣṭa kāmadhuk || Gītā 3:10
10. In the beginning the Lord of all beings, created humans along with the yajña (sacrifice), saying: 'By
this shall you prosper; this shall be the cow of plenty granting all your desires.'
11. By this, may you nurture the gods, and the gods will nurture you [in return]. Thus, nurturing one
another, you will obtain the highest good
 4
‘sin/crime/transgression’ was the cause of spiritual, physical, social and ritual pollution3
remedied through purificatory rites and penance. Like all ancient literature the Dharma Śāstra
does not differentiate between crime (secular) and sin (religious).
Sins, referred to as pāpam or pātakam are divided into categories and enumerated at great
length. There is a lot of difference of opinion in the Dharma Śāstra about which
sins/transgressions fit into which category. The purpose of categorizing them was to indicate
the type of atonement/penance that was to be prescribed, and about this there is also much
difference of opinion amongst the law-givers.
Transgressions are also gender and class (varna) based, and what is considered as pāpam for
one class or gender may not be so for another — e.g. it is a sin for a Brahmin to drink alcohol
but not for a Sūdra. A woman can begin her daily chores without taking a shower whereas it
is compulsory for men.
It is important also to retain an awareness of historical time difference and avoid applying our
modern socio-political theories of gender-politics, class-conflict, egalitarianism, socialism,
humanism, cultural relativism etc., when judging texts which are 1000 + years old! So please
view these descriptions and prescriptions in the time frame and social context in which they
were given and then judge whether they are still valid or not. Some of the "sins" enumerated
are quite quaint and quirky to us in the 21st century! What is no longer valid can readily be
rejected, since in Hinduism they are not the immutable laws of the Creator but rather
legislation of very human law-givers!
Āpastamba divides crimes/sins into two categories viz.

1. pataniya (those that result in social impurity and social demotion — i.e. loss of caste).
Seeing that the classical caste system is no longer applicable, these acts while they are
still crimes/sins do not result in any social disability.

2. aśucikara (those that cause personal impurity, though no social disability).

pataniya aśucikara
4
• Crimes whereby one becomes an abhiśasta • Cohabitation of a noble woman
• Complete loss (by neglect) of the Vedic with commoners,
learning that one secured by study and • Cohabitation of noble men with
memorization. commoners.
• Grand larceny • Eating the flesh of forbidden
• Drinking of sura — alcoholic beverages. animals such as that of a dog or a
• Causing abortion human being or village cocks and
• Incest pigs or other carnivorous animals,
• Sexual misconduct — intercourse with the • Eating the excrement of human
female friend of one's female guru (mother etc.) beings
or with the female friend of one's guru (father • Partaking of food left over by
etc.) and with the wife of any stranger. persons other than parents or
• Constant commission of immoral acts gurus.
(adharma).

3
The technical term for purity is śaucam and impurity aśaucam, derived from the root śuci which means
bright/clear.
4
abhiśastas, are those who murder a Vedic scholar or one who had been initiated for the performance of a
soma sacrifice; one who causes an abortion, or one who kills a menstruating woman. (1.9.24.6-9).
 5
The Baudhāyana Dharmasūtra (II.1) divides sins into:—

pataniya upa-pātaka aśucikara

• Making voyages by sea • Sex with a proscribed • Gambling
• Stealing the property of a female. • Engaging in black magic
priest • Sex with the female friend
• Misappropriating a deposit of a female guru or with • Subsisting by gleaning
corn fallen in the field
• Giving false evidence the female friend of a
regarding land (disputes) male guru • Subsisting by handouts
• Trading with merchandise • Sex with a female outcast. after graduating.
of all descriptions • Practicing medicine. • Staying for more than
• Serving lower classes • Officiating as a village four months at his
• Begetting a child on a priest. teacher's seminary after
commoner • Earning a living through graduation.
theatre and drama. • Practicing astrology as a
• Violating virgins. profession.

Kātyāyana divided sinful acts into five classes viz. mahā-pāpa (mortal sins), ati-pāpa (the
highest sins than which there is nothing worse), pātaka (sins similar to mahā-pātakas),
prāsangika (due to association or contact with offenders) and upa-pātaka (minor sins).
The Viṣṇu-dharma-sūtra (33.3-5) speaks of nine kinds of transgressions viz. ati-pātaka,
mahā-pātaka, anu-pātaka, upa-pātaka, jāti-bhraṁśa-kara (social-expulsion), saṅkari-karaṇa,
(drop in social status), apātri-karana (rendering the perpetrator unworthy of receiving gifts),
mala-vāha (causing defilement) and prakīrṇaka (miscellaneous).
Manu-smriti omits the separate mention of ati-pātaka and anu-pataka and includes most of
them under those that he designates as equal to one of the four well-known mahā-pātakas.

3. The Mahā-pātakas
The Pañca Mahā-pātakas or ‘Five Great Sins’ are the framework for much of the Hindu
discourse on the subject of sin. These are five broad headings and not specific acts per se.
Usually the five mahā-pātaka have been enumerated from the days of the Chāndogya
Upaṇiṣad and throughout all the Dharma Shastras as:—
(1) Brahma-hatyā — heinous murder.
(2) Surā-pāna — drinking the spirituous liquor.
(3) Suvarṇa-steya — theft of gold.
(4) Guru-talpaga — sexual intercourse with the wife of a guru.
(5) Saṁsarga — association with the perpetrators of any of these four (for a year or
more). Some texts substitute infanticide or abortion instead of samsarga.
What constitutes a crime as differentiated from sin has changed over time with the evolution
of the modern legal system. Adultery and homosexuality for example in English and
Religious Canon law were crimes until quite recently. In modern western society both
adultery and homosexuality are no longer crimes but are still considered as ‘sins’ according to
(Christian) Canon Law.
In Hinduism, murder, theft and certain sexual misconduct such as rape, incest and pedophilia
are crimes as well as being sins, but drinking alcohol while not a crime is considered to be a
sin for some (priests) and not for others (commoners). Continued and regular association with
these miscreants is not a crime but is considered to be corrupting or ‘polluting’.
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Both the secular law and the ecclesiastical laws make a difference between a sinful act
intentionally committed (kāmataḥ) and one committed through ignorance or heedlessness
(ajñānataḥ) and between an act done only once (sakṛt) or done repeatedly (asakṛt).
In the case of the three social orders other than that of the priests, some smrtis like that of
Cyavana laid down other mahā-pātakas in addition to the five, viz.
• for the ruling class — punishing an innocent person and fleeing from the battle-field.
• for the business community — using false balances and weights and cheating in
general.
• for the working class — engaging in the meat trade, causing harm to a priest.
All Hindu Canon law (not being a revelation from an omniscient god) is subject to
considerations of time, place and circumstance, so while retaining the categories of the Mahā-
pātakas we are at liberty in the modern world to modify and adapt them to contemporary
social circumstances and mores.

1. Brahma-hatyā — Heinous Murder

The literal meaning is brahma = enormous, great, heinous; hatya = murder.
Brahma-hatyā, or vadha (killing) is defined as:— “an act which immediately or after some
time results in the loss of life directly without the intervention of any other cause”.
The primary meaning given by the lawyers is the premeditated murder of a learned priest.5
But refers more to the extreme gravity of the crime rather than the specific act of murdering a
member of the brāhmin caste. In the days before mass media all knowledge was learned by
rote and carried in the heads of the priests. Killing a learned priest was therefore like
destroying a library of precious books before the advent of data retention devices.
According to Āpastamba one who instigates, approves of, and commits an act — these share
its results in heaven and hell; but he amongst these who contributes most to the
accomplishment of the act obtains a greater share of the results'.6
Exceptions
One important question that very much exercised the minds of ancient and medieval Dharma-
śāstra lawyers is whether one can justifiably kill a brāhmaṇa ātatāyin (a member of the
brahmin caste who is an arsonist, a poisoner, a kidnapper, an assassin, or who intends to
illegally appropriate another’s land), in self-defence without incurring any sin.
The conclusion of the Mitākṣarā is that, an ātatāyin whoever he may be, may be physically
opposed, resisted and even killed without incurring any blame.
Equivalent Tansgressions
The gravity of premeditated murder was extended by the law-givers to include all other forms.
The Sāma-vidhāna held that killing anyone who had studied and memorized the Veda,
abortion and of a woman7 who was in her period (ātreyi) are equal to brahmāhatyā.

5
A man may be the cause of the death of a priest in five ways, viz, he may himself murder (i.e., he becomes the
kartā), he may incite another to murder (prayojaka) by ordering by imploring and giving advice about the
murder, he may encourage another to kill by his own approval (anumantā), or by helping the killer when he
wavers or by offering protection to the killer against others (anugrāhaka) and by becoming a nimittin. A
nimittin is defined as one that angers a priest by rebuking or beating or depriving him of wealth etc. and in
whose presence and on account of whom, the priest that is distressed commits suicide.
6
'Where many persons are armed and have a common purpose in view, if even one of them kills a person, all of
them are guilty of murder' (according to Manu)
7
Viśvarūpa on Yajur-veda says that no prāyascitta can expiate the sin of killing a woman intentionally.
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Pretending to be of noble birth (falsifying one's pedigree to gain advantage), giving false
testimony regarding a crime, and spreading false rumours about one's guru are equal to
Brahma-hatyā according to Manu8.
One who witnesses land, stock and the wives and children of others being forcible abducted
and does not report the same to the authorities, is equal to the killer of a Brahmin according to
Brihaspati9.
Decrying the Vedas and despising preceptors are equivalent to the sin of brahma-hatyā in
gravity according to Yajñavalkya 13:7.
Contemporary Application.
Seeing that in modern western pluralistic society the pre-meditated killing of a learned priest
is a non-issue, the definition of brahma-hatyā should be extended to cover all acts of pre-
meditated murder — especially of vulnerable persons and of those who have dedicated their
lives to the service of the community — doctors, nurses, teachers, fire-fighters, paramedics
etc.
Brahma-hatyā can also be extended to cover the willful creation of destructive internet
viruses which wipe out the entire life’s work of some individuals, or cause immense damage
to beneficial knowledge reservoirs.

2. Surāpāna — Alcoholism.
The word surā occurs several times in the Rig Veda. Soma was a treasured psychedelic
beverage to be offered to the gods and to be drunk by the priests and yajamāna and was
sharply distinguished from surā. Sat. Br. V. 1. 5.28 furnishes the striking antithesis:— 'soma
is truth, prosperity, light; and surā is untruth, misery, darkness'.
The alcoholic beverage surā is said to be of three kinds10, viz. that prepared from molasses
(gauḍi), from grain (paiṣṭi) and from madhuka flowers or from honey (mādhvi).
There is a great deal of discussion about surā in many of the digests and the propositions
established by most of them are:—
• All intoxicants (madya) are forbidden to priests at all stages of life.11 But, according
to Vishnu Dharma Sūtra a priest drinking surā of the gauḍi or mādhvi kind (i.e. beer
made from molasses or mead) would not be guilty of mahā-pātaka but of anu-pātaka
(a lesser transgression).
• Apart from Priests other members of the community commit no offence in drinking
alcohol judiciously according to Vishnu Smrti 22:84. The elites are expected to be
more sober and the higher one's social standing in the community the more temperate
one should be.
• Working class people are permitted to drink any kind of intoxicant.
• Students in general, but especially those studying the Veda have to abstain from
intoxicants of all kinds.12

8
Manu 11:56.
9
Brihaspati Smriti. 68
10
Manusmriti 11:94
11
Gautama II. 25 'madyam nityam brāhmanah' and Ap. Dh. S. I. 5. 17-21);
12
The Vishnu Dh. S. (22. 83-84) specifies ten kinds of madya (intoxicants) prepared from sugar, madhuka
flowers, flour, molasses, dates, grapes, jack fruit, coconuts, honey.
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Equivalent Tansgressions
Forgetting the Veda, reviling the Vedas, giving false evidence, causing the death of a friend
(through neglect), eating forbidden food, or (swallowing substances) unfit for consumption,
are six (offences) equal to drinking surā according to Manu13.

Taking prohibited food, low and base acts, and kissing a menstruating woman are all akin to
drinking of surā according to Yajñavalkya14.

Another Ancient View

"Used judiciously wine relieves a person of worries, otherwise it leads one to hell.
It gives the ability to work, helps the natural functions and blesses with beauty.
Judicious use of wine is like that of the nectar of immortality." (Garuda Purana
1:156:34-35)

According to Āyur-veda:—
dīpanam rocanam madyam tīkṣṇoṣṇam tuṣṭi-puṣṭi kṛt sasvādu tiktakaṭukam
Alcohol improves absorption, boosts appetite, accelerates digestion and
metabolism, warms up the body, pleases and nourishes body. It is bitter
and pungent with a mild sweet aftertaste,
āmlapāka-rasam sāram sakaṣāyam svar-arogya pratibhā varṇakṛllaghu
absorbed from the small intestine and stimulates bowel movement. It has a
mild astringent taste, improves voice, health, imagination, complexion, and
is easy to be absorbed
naṣṭa-nidrā ati-nidrebhyo hitam pittāsrad-ūṣnam krśa-sthūlaphitam rūkṣam
It regulates / steadies sleep, can also aggravate pitta and blood. It steadies weight, removes
dampness from tissues,
sūkṣmam srotovo-śodhanam vāt-śleṣma-haram yuktyā pītam viṣavad anyathā
It is subtle, cleanses all bodily channels and reduces Vāta and Kapha. The above is only
applicable if it is consumed with reason and common sense. Otherwise it acts like a poison.
(sūtra 63-65, adhyāya 5, sūtrasthānam, aṣṭāṅga hrdayam of vāgbhaṭṭa)
na māṁsa bhakṣaṇe doṣo na madye na ca maithune |
pravṛttir eṣā bhūtānāṁ nivṛttis tu mahāphalā || Manu 5:56 ||
There is no sin (doṣa) in eating meat, drinking alcohol or recreational sex, because everyone
is naturally inclined to these acts; but abstention will bring great rewards.

Contemporary Application.
Imbibing of alcohol is a common socially accepted practice of good dining and social
intercourse. The drinking of a glass of alcohol with a meal and in order to be sociable is not a
religious sin as such, but over-indulgence, binge drinking, alcoholism and drug addiction
certainly lead to sever health and social consequences which are spiritually retarding.
So the problem with alcohol is addiction and not the casual drink.
The ancient cautionary prohibition was formulated before the advent of drugs, nowadays
drug-use is also covered by the proscription of surā-pānam.

13
Manusmriti 11:57.
14
Yajñavalkya Smṛti 13:8
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3. Suvarṇa-Steya — Grand Larceny
Steya is defined by Āpastamba as — “coveting another's property (and taking it) in whatever
situation one may be (without the owner's consent)”. And suvarṇa is gold.
Kātāyana & Vyāsa define it as 'depriving a person of property15, whether clandestinely or
openly and, whether by night or by day’.
The Prāyaścitta-viveka (p. 111) and other commentators define it specifically as the theft of a
priest's gold and that the gold stolen must be at least 16 māṣas (15.52gms) in weight,
otherwise there is no mahā-pataka.
So, if a person steals gold belonging to a priest which is less than 16 māsas or steals gold of
any weight (even more than 16 māsas) from a layman he would be guilty only of a minor sin
(upapātaka) for the purpose of expiation.
There was no guilt of theft according to Vārsyāyani if (Āp. Dh. S. 1.1 0.28.2) a person took
only a small quantity of cereals ripening in pods (such as lentils) or took grass without
permission for his oxen while he was travelling.
According to Gautama (12.25) one may take, (without permission and without incurring the
guilt of theft) for the sake of cows and for the sake of srauta or smārta ceremonies - grass,
fuel and flowers of trees and plants and the fruits (of trees and plants) that are not fenced
around.

Equivalent Tansgressions
Appropriating a deposit, kidnapping, stealing a horse, silver, land and gems, are declared to
be equal to stealing the gold (of a priest) according to Manu16.

Contemporary Application.
Suvarṇa-steya is grand larceny. The taking of a pen or pad from the office is a very minor
transgression, equal to stealing grass for one’s cow! The modern equivalent of this sin would
be the embezzling of thousands of dollars from a pension fund or defrauding mum and dad
investors of their entire life’s savings, internet fraud, ponzi schemes, bank robbery etc.

4. Guru-talpaga — Sexual Misconduct

Guru-talpaga or Gurvanganāgamaḥ (sexual intercourse with the wife of the guru). ‘Guru’
primarily means the father. According to Gautama, the teacher (of the Veda) is the foremost
amongst gurus while some say that the mother is so. According to many legal digests
gurvangana means sex with one's own mother.
Equivalent Tansgressions
Intercourse with sisters by the same mother, with (unmarried) maidens with no intention to
marry them, with the wife of a friend, or a daughter in law, they declare to be equal to the
violation of a Guru's bed.17

15
It must be remembered that 1000 years ago there was not a lot to steal, gold represented a person’s entire
savings and investments. The other items which could be stolen were stock, pots and pans, clothing, bedding,
implements etc. Food was available for the asking and so was not an item of theft.
16
Manusmriti 11:58.
 10
Nārada18 states:— "If a man has sexual intercourse with any of these women viz., mother,
mother's sister, mother-in-law, maternal uncle's wife, father's sister, a wife of the paternal
uncle or of a friend or of a pupil, a sister, a sister's friend, a daughter, a daughter-in-law, the
wife of one's Vedic teacher, a woman of the same clan (sagotri), one who has come for
protection, a nun, one's wet-nurse, a woman performing a vrata and a priest’s wife, he
becomes guilty of the sin of the violator of the guru's bed (i.e., incest).
The Visnu-dharma-sūtra (36. 4-7) adds a few more women to the list of Nārada (such as a
woman in her period, the wife of a learned priest or of one's sacrificial priests or of one's
teacher.
Illegitimate sex with a paternal aunt, maternal aunt, one's own sister, mother's co-wife, her
sister, preceptor's daughter and preceptor’s wife and one's own daughter — all these, are on a
par with defiling preceptor's bed.19
Contemporary Application.
In modern western society, there are no legal restrictions on intermarriage between family
members cousins, aunts, uncles, nephews, nieces etc. The only restriction is on parents and
children, adopted or natural, and on siblings, adopted or natural. While marriage with one’s
cousin is not a crime, it would still be considered as a taboo by most Hindu communities20.
The definition of this pātaka would still refer to acts of sexual seduction which cause harm to
others, sexual exploitation, sex-trafficking, all forms of rape or coercion, child-molestation,
pedophilia etc. as per the law of the land.

5. Mahā-pātaki-samsarga — Association with those who are guilty of the four mahā-
pātakas.
The legal digests all suggest that the one who closely associates or cohabits with anyone of
the four grave offenders mentioned above for one year, himself incurs contamination with
mahā-pātaka.
Brihaspati speaks of nine kinds of samsarga (contact or association) out of which the first five
were treated as light sins, but the other four were serious:—
1. occupying the same bed or seat,
2. dining with the offender,
3. taking food from the same vessel,
4. cooking food in the same pots
5. partaking of food prepared by him,
6. acting as his priest
7. employing him as one's priest,
8. teaching or learning the Veda from the offender,
9. having sexual intercourse with him
The least serious of various kinds of intercourse are conversation, touching, cooking food in
the same vessel, eating food at his house, receiving a gift from him, etc.
Study/teaching — Adhyāpana — in order to be a great sin must relate to the Veda, and so also

17
Manusmriti 11:59.
18
stripumsayoga, verses 73-75
19
Yajñavalkya 13:9 -12
20
Southerners do allow marriage with a maternal cousin.
 11
yājana must relate to such Vedic sacrifices as Darśa-pūrṇamāsa, Cāturmāsya, Agniṣṭoma.
Helping a mahā-pātakin to perform the five daily Yajñas or teaching him the aṅgas (metrics,
grammar etc.) and the śāstras is only a minor offence.
The medieval lawyers and commentators gradually extended the scope of samsarga to an
insane degree in a spirit of exclusiveness and of over-emphasis on ideas of ceremonial &
ritual purity!
Though many crimes do not, in so many words, come within the definitions of the mahā-
pātakas the smṛtis extend by analogy the same condemnation as the mahā-pātakas in three
ways.
1. By prescribing the same expiation as for one of the mahā-pātakas (vācanikātidesa).
2. By extending the definition to cover all similar crimes. (tād-rūpya).
3. The smṛtis declare many actions as equal to (sama) — in general or as equal to one of
the mahā-pātakas. (sāmya didesa).

Samsarga in Kali age

A few law-givers took a more reasonable view. Parāśara did not prescribe any expiation for
samsarga (association with those guilty of grave sins) because in the Kali age there is no
blemish of samsarga and that it is on account of this, that in the enumeration of things to be
avoided or not allowed in the Kali age (Kali-varjyas) samsarga is omitted.

Contemporary Application.
Living in a modern metropolis with firmly established laws of privacy and lack of any means
of enforcement or sanctions etc. Samsarga is of little consequence.
The only caveat would be that intimate and prolonged association with an habitual offender
(alcoholic, drug-addict, sex-offender etc.) could lead to one's own downfall.
One could use boycotting an offender as a tool for instigating change in him.

4. Upa-pātakas — Venial Sins

The different legal digests give varying lists of the upa-pātakas or minor sins.

According to Yajñavalkya 13 they are:— stealing a priest’s personal effects, non-payment of

debts, not maintaining sacred fires (by one who is initiated to do so), trading21, the younger
sibling marrying when the elder sibling is still single (parivedana), abetment of parivedana,22
giving the post of the head priest in a yajña, to a man guilty of parivedana (a younger son
married before the elder), giving one's daughter to such a man in marriage, learning from an
inferior teacher (when the best teachers are available), teaching a superior person23, adultery,
usury, sale of salt24, contemptuous livelihood25, misappropriation of a deposit, breaking of a

21
All forms of trade invariably lead to some degree of cheating - whether it be of the customer, suppliers or tax
office.
22
The parents who agree to the parivedana marriage, the siblings and the priest who performs the marriage are
all guilty.
23
Teaching the children of royalty or nobility for example.
24
Salt is essential to life and health and so like water, it should not be the subject of sale.
25
Any livelihood which causes harm to other beings or the environment.
 12
vow, engaging in the meat trade, sale of a cow, slaughtering of a cow, abandonment of a
parent or a friend, sale of tanks and parks, selling of a daughter's ornaments, dishonesty,
causing others to break their vow, capital ventures for selfish reasons, cohabitation with an
alcoholic, forsaking of one's study of Vedas and sacred fires, abandoning a child or kinsmen,
perusal of unbeneficial literature, selling of oneself or one's own wife (into bonded labor), all
these are Upa-pātakas.

The Consequences of Sin

Both the Dharma Śāstra and Purāṇas give long exhaustive lists of the consequences of moral
turpitude in terms of:—

1. This life — personal misfortune, sickness, loss of opportunities, disgrace, opprobrium

etc.
2. Purgatory — a period of sojourn in one of the many hell-realms until the sin has been
expiated. It is very significant that there is no concept in Hinduism of a permanent stay
in hell or heaven — both are due to the merit or demerit of one’s actions and therefore
are of a limited duration. After expiating one’s sins in purgatory, one is born again on
earth to continue one’s spiritual evolution.
3. Karma — all our actions have either positive or negative actions on others. The effect
which we have on others comes back to us, either in this life or in the next incarnation.
Our genetic predisposition and circumstances which arise in life, are thus considered
to be a result of our previous actions.
The Cause of Sin
The Śāstras are almost unanimous in the declaration that the causes of all sin and moral
turpitude are kāmā — self-centered desire, krodha — anger and lobha — greed. (Gīta 3:37)
All these arise in the mind due to avidya (ignorance) and sanga (attachment).

Sin is not regarded as a direct affront to the Divine but rather as a hindrance to self-
knowledge (ātma-bodha) and an obstacle to final liberation from samsara (mokṣa).

The practical reasons why people sin.

Causes of transgressions Remedial Action

1. Ignorance (ajñāna) — they don't know what the proper course of education, instruction
action is, or what is right or wrong or the advantages and
disadvantages of the proposed action. They simply didn't know that
it was a sin

2. Delusion (moha) — wrong expectations, lack of self-awareness, education

delusive ideas about self, others and the goals, misunderstanding.

3. Stupidity (mūḍhata) — unable to comprehend the implications support,

of their choices. Lack of insight and awareness. Lacking empathy encouragement,
and unable to recognize the cause and effect. guidance

4. Negligence (pramāda) — They know what is right but failed to warnings, threats, and
act because they were under the influence of peers, drugs, alcohol, sanctions
temporary loss of mindfulness or caring. Perhaps due either lack of
 13
conviction, distraction, failure to prioritize, tiredness, depression,
laziness.
5. Wilfulness (nṛśaṁsya) — a malicious desire to either harm punishment, psycho-
oneself or the other, born of arrogance and delusion. They act therapy or social
willfully in order to cause harm to others out of hatred, extreme sanction and rejection.
prejudice, for revenge or personal gain.
Expiation of Sin
The Dharma Śāstras all contain a section called prāyaścitta which gives many and very
detailed forms of atonement and expiation of pātakas, the most heinous crimes requiring
suicide! According to some authors, no priests have the authority to prescribe penances in the
Kali-yuga. But a knowledgeable person is free to choose an expiation if he wishes to do so.
The general gist is that it is not the forgiveness of God that is required but rather self-
transformation of the sinner through:—
1. Pāpa-nivedana — confession which should be done before an assembly of priests and or
the sacred fire.
2. Paścattāpa — repentance and sincere feeling of regret and a firm resolve not to repeat the
sin.
3. Prāyaścitta — a penance, atonement or act of restoration which can take the form of
undertaking to perform —
• charity (dāna)
• fasting (upavāsa)
• pilgrimage (tīrtha-yātra)
• A program of several days of self-discipline or austerity (tapas)
• A ceremony (yajña)
• Chanting mantras (japa/stotra)
All these programs require one to sleep on the ground for the duration of the period of the
penance, to refrain from sexual activities, to avoid sleeping during the day and to avoid all
entertainments and distractions.

1. Charity — giving clothing to the poor, feeding the homeless, serving meals, cleaning the
homes of the aged, volunteering for SES, caring for the sick, giving cash donations to
worthy causes etc. etc.
2. Fasting — refraining from eating food and drink on fixed days (every Monday for
example) or undertaking a more structured fast:—

Pāda-kṛcchra – 4 days.
• On the 1st day — eat only one meal during day time
• On the 2nd day — eat once only at night
• On the 3rd day — eat once at any time, if one gets the food unasked
• On the 4th day — observe total fast.

Ardha-kṛccha – 6 days
• For three days eat only food obtained without asking for it,
• Complete fasting for another three days taking only fluids
 14

Ati-kṛccha – 12 days
• For the first 3 days eat only one morsel26 of food in the morning
• For the next 3 days eat one morsel of food in the evening
• For another 3 days eat one morsel of food received without asking
• For the last 3 days observe total fast water only.
Candrāyana
This is a universal expiation for almost any sin, especially where no other
specific atonement has been prescribed. In this penance, the eating pattern
follows the phases of the moon.
From Purnima (full-moon)
Starting from 15 morsels of food (per day) on the full moon, the amount is
gradually reduced by one morsel every day, ending in total fasting on the new-
moon day. Then it is again increased, from 1 to 15 morsels, till the full moon
day. This is one cycle and it can be repeated as many times as needed.
From Amavāsya (new-moon)
Starting with one morsel on the first day after the new moon, increasing to 15
morsels on the full moon, and again reducing to nil on the new moon.

3. Pilgrimage (tīrtha-yātra) — one can undertake any pilgrimage of one’s choice to any of
the famous holy sites. A pilgrimage involves a number of disciplines:—
• celibacy
• vegetarianism or veganism
• fasting – eating once a day
• not sleeping during the day
• recitation of mantras
• travel on foot where possible
• bathing in the river or sacred pool associated with the holy place.
• Acts of charity at the holy place.

4. A program of penitence (tapas)

Penitence has many aspects such as regular fasting, giving up a beloved food item, celibacy,
truthfulness, bathing thrice a day, wearing wet clothes until they dry up (on the body),
sleeping on the ground, practicing absolute non-violence to any living creature, serving the
guru etc. The period may extend from one month up to 12 months, depending on the nature of
the sin and one’s personal choice.
5. A ceremony (yajña). There are a few yajñas that are recommended by the śastras which are
specifically for the restoration of transgressions such as Gaṇa-homa, Kuṣmāṇḍa-homa,
Brahma-kūrca homa, gāyatri-homa etc.

26
A morsel is defined as the size of a large amalaki fruit or a golf-ball.
 15
An annual public confession and restoration ceremony called the Upakarma is held for all
those who have been initiated with the gāyatri mantra and the sacred thread. It is held on the
full-moon before Krishna-jayanti.
6. Chanting mantras (japa/stotra) — after consulting a guru one may undertake to perform
the recitation of a purificatory or restorative mantra for a number of days or a number of
specific counts while observing the usual disciplines of celibacy etc. There are many stotras
that also claim in purify the reciter of sin after the recitation a number of times.

The Vedic scriptures declare that one who is daily practicing Sandhya Vandana and the other
Nitya-karmas is not affected by pātakas.
Āgamas teach that one who is engaged in the regular worship of the gods and goddesses and
the regular chanting of mantras is untouched by the effects of sins (assuming that a person
devotionally engaged will not be in the habit of committing sin!)
The Bhakti movements based on the Gītā and the Purāṇas teach that one who surrenders to
the Divine is absolved of all sins.

Purification
And since all sin involves social and spiritual ‘contamination’ the restoration process also
involves a purification ceremony of varying complexity depending on the gravity of the
transgression.
The principle ceremony performed is the Udaka Śānti. So once the expiations and
atonements are done the udaka śānti ceremony brings closure to the process of restoration.
This ceremony involves the consecration of jars of water by a number of priests chanting
various selections from the Vedas. The sacred water is then used to bathe the penitent who is
then spiritually reborn and socially reinstated.

SUMMARY.
Vyāsa in the Mahābhārata defines and summarizes sin in one short verse —
paropakāra puṇyāya pāpāya para-pīḍanam
“virtue is any beneficial act and sin is any injurious act.”
So the gist of all pāpa is that they are intentional acts which cause suffering to other beings,
and virtue is defined as any act which intentionally benefits another living being.
• Pāpa is not an affront against God but rather a hindrance to one’s spiritual progress.
By performing injurious acts (hiṁsa) we generate negative Karma which will then
causes us future suffering which will hamper all attempts at self-realization (ātma-
bodha) thus prolonging our stay in samsāra.
• Pāpa also is a barrier to our communion with the divine — God is always available to
us as our very own inner Self (antaryāmin), but we ourselves create the barrier to
God-realization through our negative and obstructive acts. His Grace is showering
down perpetually, but we need to purify and prepare ourselves like well-scrubbed
receptacles.
 16
• Pāpa is spiritual contamination in that our minds are like mirrors reflecting our
essential nature as sat (Being), chit (Consciousness), ānanda (Bliss), but selfish-desire,
greed and anger etc. cloud the mirror of the mind and obstruct our knowledge and
expression of our true nature. Spiritual practice sādhana is the remedy to purify the
mind and assist in Self/God-realization.

The Nine types of Sins

1. Mental sins — believing in false doctrines i.e. clinging zealously to unexamined and irrational
views, contemplating harming another.
2. Speech — lying to gain advantage, slander/abuse and malicious gossip
3. Body — sexual misconduct, stealing, hurting other beings (creatures as well as trees etc.) not
assisting others in time of need.

nāvi̍rato duśca̱ritān nā̍śānto nāsa̱māhi̍taḥ |

nāśā̍nta̱-māna̍so vā̱'pi̱ pra̱jñāne̍naina̱m āpnu̍yāt ||
Katha 1:24. One who has not desisted from bad conduct, who is not restrained, nor one
without concentration, nor even one whose mind is not still, can not gain Wisdom even
though learned beyond compare.

Loka-saṅgraha
te prāpnuvanti mām-eva sarva-bhūta-hite-ratāḥ || Gita 12:4 ||
They too come to Me alone who are always intent on the welfare of all beings.

gacchatis-tiṣṭhato vāpi jāgrataḥ svapato na cet |

sarva sattva hitārthāya paśor-iva viceṣṭitam ||
If we don't dedicate all our actions, while walking, or standing, while sleeping or awake,
for the benefit of all beings then we act like animals.

paropakārāya phalanti vṛikṣāḥ paropakārāya vahanti nadyaḥ |

paropakārāya duhanti gāvaḥ paropakārāya śarīram etat ||
Trees bear fruit for the benefit of others, Rivers flow for the benefit of others; Cows
produce milk for the benefit of others — This body is meant for the benefit of others.
 17
Appendix
THE HINDU HELLS
All the great civilizations have notions of heaven and hell. The difference between the
Christian/Islamic hells and the Hindu/Buddhist hells is that the latter are not eternal and are
means for fast-tracking a massive accumulation of really bad Karma!! The other difference is
that there is no thought crime in the Dharmic religions and in the Christian/Islamic hells it is
only for the crime of disbelief that one will suffer and endure eternal torture, not for anything
else! In Post-puranic Vedanta, hell is not a subject that is either taught or dwelt upon and for
most Hindus today Hell is merely a curiosity. So for your interest and education in traditional
values, we provide you with the names of the Hells and the reasons for being sent there by
Lord Yama. Some of the reasons are obvious and others would be considered really bizarre
today! The punishment in the hells suits the crime — for example, a person who cuts down
trees and destroys the environment goes to a hell called asi-patra-vana — which means the
'sword-leaf hell' where he is made to wander through a forest of dense trees all with leaves
like sharp-blades until he has expiated his crime, he is then reborn on earth to continue his
spiritual evolution. Two versions of Hell are given.

Viṣṇu Purāṇa Book 2 Chap 6

raurava False witness - those guilty or perjury.
rodham abortionists, those who plunder villages and hamlets, cow-killers, stranglers.
sūkara all those guilty of the five great sins (pañca mahā pātakas)
tāla murderers, one who seduces his teacher's wife.
tapta-kumbha those who commit incest with their sister, the killer of an ambassador
tapta-loha the seller of his wife, a jailer, a horse-dealer, a guru who deserts his disciples.
mahajvāla one who commits incest with his daughter or daughter-in-law,
lavana one treats his guru with disrespect, abusive of elders, reviler of the Vedas, (or
one who sells them) one who has intercourse with women who are of a
prohibited degree.
vimohana a career thief, and one who cavils at prescribed observances.
kṛmi-bhakṣa one who is inimical to his father, the brahmins, the gods, or one who counterfeits
precious gems.
kṛmiṣa one who harms others through black-magic
lālābhakṣa one who eats before offering food to the gods, ancestors or to guests.
vedhaka an arrow-maker
viṣasana a person who manufactures arms or engages in the arms trade.
adhomukha a maker of unlawful gifts, one who makes unlawful sacrifices, and an astrologer
who deceives his clients.
pūya-vāha one who eats sweets alone, a priest who sells lac, flesh, alcohol, sesame or salt; a
violent person, one who rears cats, dogs, goats, cocks, pigs or birds.
rudhirandha stage-performers, fishermen, a poisoner, an informer, one who lives by
 18
prostituting his wife, one who attends to secular affairs on the parva days, an
arsonist, a treacherous friend, a soothsayer, one who performs ceremonies for
rustics, and the seller of soma.
vaitaraṇi the destroyer of a bee-hive, pillager of a hamlet.
kṛṣṇa a person who makes others impotent, people who don't attend to personal
hygiene, all types of con-men
asipatravana those who cut down trees or destroy the environment.
vahni-jvāla shepherds, hunters & potters.
sandansa the breaker of a vow, or the rules of his (monastic) order
śva-bhojana the brahmacari (vedic student) who sleeps and is defiled during the day, and
those who are taught by their children.

Śrimad Bhagavatam Skandha 5:26

tāmisra those who deprive others of their wealth, children, wives etc.
andhatāmisra adulterers
raurava one who persecutes other creatures for sustaining the body and family
mahāraurava one who is unrighteous and concerned for his personal welfare alone
kumbhīpāka those who eat animals alive or cut off pieces of flesh from live animals.
kālasūtra those who commit atrocities against their parents, holy men, and the Vedas
asipatravana those who abandon their dharma based on the Vedas, and voluntarily join
atheistic groups.
sūkara-mukha rulers, judges or officials who punish innocent people
andhakūpa one who injures lower life forms for selfish purpose.
krimi-bhojana those who eat food alone without offering to other creatures and to the guests
vajra-kantaka- people who have sex with animals
śalmali
vaitarani rulers and officials who disregard the laws of ethics and moral conduct. Those
who keep concubines and indulge in shameless, unrestrained sensuality.
vaisasa those who organize fake yajñas and sacrifice animals in them.
retaḥ-kulya those who force women to perform oral sex.
sārameyadāna military personnel who pillage villages, poison wells and perform atrocities.
avīcimat habitual liars and false witnesses, priests who regularly drink alcohol
kṣāra-kardama pretenders to eminence who insult the wise and pious, those who are involved
in human sacrifice
dantasūka those who terrorize creatures, killing them or suffocating them
śūcimukha misers and stingy people.