Devala-smriti (critical study)

by Mukund Lalji Wadekar | 1982 | 67,394 words

This essay represents an English study of the Devala-smriti—an ancient text attributed to sage Devala classified as belonging to the Dharma-Shastra branch of Indian literature which encompasses jurisprudence and religious law. This study deals with the reconstructed text of the Devalasmriti based on surviving references, emphasizing Devala’s unique...

16.1. Rules regarding Prayashcitta (expiation)

[Full title: (H) The distinctive expiatory features; (1) Rules regarding Prayashcitta (expiation)].

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(H) THE DISTINCTIVE EXPIATORY FEATURES I. PRAYASCITTA: 1) INTERPRETATION OF THE PHRASE 'GURUTALPAGAMANAM'—Generally, the term 'guru in the phrase 'gurutalpagamana' is interpreted as referring only to the father. But the author has mentioned eleven gurus like Upadhyaya etc. in the verse (10). Hence gurvang anagamana or gurutalpagamana would mean in that case as, cohabitation with the wife of any of these eleven gurus (elderly persons). This must be understood to be the interpretation, suggested by Devala, because he states that in the offence of gurutalpagamana, the cohabitation, especially with the wives of Upadhyaya (teacher), raja (king) & pita (father) to be the most severe heinous offence (1619). This clearly indicates that Devala not only understands, the teacher, king and father by the word guru in gurutalpagamana, but also other gurus, enumerated by him (verse 10). Thus the author seems to give a very wide interpretation of the above term. This is not a generally accepted meaning of it. The Prayaviveka (p.134) also points out that though Devala has enumerated eleven gurus, the father only is to be understood here as guru & not acarya etc., as the cohabitation with his wife would not be equal to gurutalpagamana & is understood as 'anupataka' The above agreement between the import of sutra in the prayascitta section (1613) & the verse in the acara section (verse 10), about eleven guru's suggests that this sutra portion of Devalatext & the verses in the first chapter, may be probably of the

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810 same period of composition. This reflects upon the antiquity of the verse-content of text like the sutra portion of it. 2) EXPIATION FOR DRINKING SURA : The expiation for drinking sura is death only for a brahmana. But the method by which the death is to be effected, is differently 1 mentioned in various smrtis. Manu (IX. 91), Brhaspati (Praya 45), Apastamba (1.9.25.3), Gautama (24) suggest that the wine, shining like fire, heated upto high temperature, should be drunk by the person drinking sura. Manu (XI. 92) Yajnavalkya (3.253), Brhaspati (praya.46) also point out other alternatives of drinking boiling hot urine of cow, water, milk, ghee, or liquid cowdung, until he dies by drinking it. 2 St But Devala has not referred to any of the above articles for effecting death. He ordains that the brahmana, drinking sura, can be purified by destroying his body by drinking red-hot liquid of any such metal like silver, copper, tin or lead (1633). This drinking of liquid metal, as an expiation, is not met with in the smrtis, mentioned previously. 3) WINE ALLOWED EVEN FOR BRAHMANA DURING SACRIFICES : The wine is completely prohibited for a brahmana & even an expiation of ending life is suggested for him who drinks it. Yet there is one option (1634). It is prescribed that the wine, 1 that comes, unasked (in the sacrifice) does not spoil the brahmana belonging to the vajasaneyi recension of sukla Yajurveda. These brahmanas, can drink the wine offered them when unasked for, during '

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811 the sacrifice & no sin accrues from it. (cf.Vasishtha Dharmasutra 23/13). The express reference to the vajasaneyins & their peculiar custom of partaking sura in the sacrifice, reflect upon the prevailing custom of the society. It may be noted that even "Meghasthanes (p.69) & strabo (XV.1.53) note that Indians did not drink wine except at sacrifices (in the 4th century B.C.) 3". It can be main- - 3 tained that the drinking of sura in the sacrifices, was practised only by the vajasaneyi brahmanas during the period of the present text. 4) DIFFERENCE BETWEEN DEVALA & MANU REGARDING CONTACT WITH PATITA : Manu (XI.181) 4 maintains that the person, associated with patita also becomes patita, only after one year. This first part of the verse of Manu is clear, but the second half is somewhat ambiguous & is differently interpreted by Kulluka & Govindaraja. Govindaraja interprets that he becomes patita, after one year, if he has relations of officiating at his sacrifice, teaching him & having marriage relations with him. But he does not become patita, by merely having such relations as sitting at the same conveyance or seat or eating with him. Kulluka, however, on the authority of some smrtis like Devala, Baudhayana etc., interprets that the person becomes patita, after one year, on having such relations, as sitting on the same conveyance; or seat or eating along with him; but by such relations as becoming his priest, teacher, or having matrimonial relations, he immediately falls from his status & becomes a patita. Thus the verse of Manu is differently interpreted by the two commentators. The verses of Devala (1648 ± 1649) treat the above

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812 subject of degradation by the contact with patita, more clearly. Even kulluka had to take recourse to the verse of Devala to explain & clarify the view of Manu. Devala prescribes that the person becomes patita, after one year by having constant & continuous (sarvakalika) contact with him, by performing such acts like dining, being with him on the same seat or bed. He further adds that by officiating at sacrifice, having marriage relations, teaching veda to him & taking food along with him, the person, no doubt immediately becomes patita. This sense of 'instanteneity' or 'promptness' in degradation is not clearly seen in the Manusmrti. 5) SIN IN STEALING BOOKS ETC. : Sins, associated with stealing the various objects are mentioned in the text. The stealing of books and various materials, is also referred to. The stealer of books or manuscripts, the cover, the thread, holder, wrapper etc. becomes very sinful. He becomes completely dumb on this earth. This reflects upon the condition of the society. Not only the manuscripts, but also various materials of it, were stolen. This indicates that there was much scarcity of both of these.

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