5. Papadosas (treatment of the threefold vices)

[Full title: (A) Philosophical aspects; (V) Papadosas (treatment of the threefold vices)].

866 (5) PAPADOSAS TREATMENT OF THE THREEFOLD VICES : Devala explains elaborately the twelve mental or psychological, four bodily & six verbal vices, called papados as. (2284-2371). The nature, origin, varieties & the way of their elimination are discussed, while describing the psychological vices like moha etc. The bodily & verbal vices are also squarely dealt with. The treatment if this topic, with such a systematic elaboration is rarely to be found elsewhere. -87 The Bhagavadgita (16/20) speaks of three vices, desire, anger & greed as the doors of hell & Arguna is exhorted to shun 88 all of them. The Yogasutra (2/34) merely points out that evil actions like killing etc. are caused by three vices namely, greed, anger & delusion. Devala explains twelve kinds of psychological vices, while the Mahabharata (Santi.163 =Critical edition 12/157) contains description of thirteen kinds of such vices (namely kama, - 1 krodha, soka, moha, vidbitsa, parasutva, mada, lobha, matsarya, irsya, kutsa, asuya & krpa). The manner of their emergence & destruction is also briefly described. But Devala is not at all indebted to it in any way. There is not only difference in the number & enumeration of vices, but also in the exposition. Devala's exposition is more systematic, vivacious and refined than that of the Mahabharata. 7 The elucidation of threefold vices is also found in Manu & Harita-smrtis. Both of them speak of three kinds of vices & those of bodily, psychological, verbal nature. Manu (XII/5) 89 enumerates the following three as mental evil actions (1) think-

887 ing about wealth of others, (2) thinking evil of others & (3) having wrong notions. Manu (12/6) 90 enumerates only four kinds of verbal vices, while Devala enumerates & explains six kinds of them. The three vices, namely parusya, anrta & paisunya mentioned by Manu are also mentioned & explained by Devala, with addition of three more vices to them. The three sorts of 91 bodily evil actions, mentioned by Manu (12/7) are similar to those found in the text of Devala. There is only verbal difference. But Devala has properly explained each of them & added arthadusanam as the fourth. To sum up, the exposition in the Manusmrti is merely enumerative, while it is descriptive & exhaustive in nature in the text of Devala. However, in no way, Devala is indebted to the extant Manusmrti for his exposition. 92 , Harita (quoted in Parashara-madhava II, Part II, pp.212-213) also enumerates. eighteen evil actions, leading to hell, six of which are mental, four verbal and the rest are bodily sins. The five psychological (parabhidroha, krodha, lobha, moha & ahankara) the three bodily (namely paradarabhigamana, dravyapaharana, & pranihimsa) & the two vocal (parusya & anrta)vices mentioned by Harita are similar to those found in the text of Devala. But here also fundamental difference is that Devala's exposition is descriptive & explanatory, while that of Harita is only enumerative.

1) Psychological vices Devala 12 TABLE NO. 11 888 Manu Harita Mahabharata 3 6 13 Moha, raga, dvesa, Paradravyesva nana, lobha, mada, bhidhyanam 1 soka, mamatva, ahan- manas anista kara, bhaya, harsa, moghacintasceti. cintanam vitathabhinikarah. 1 1 ves as ca. Paropatapanam, Kamah, Krodhah parabhidrohah, krodha, lobho, mohah, ahanSokah, Mohah vidhitsa, parasutvam, madah, lobhah, mats aryam, irsya, kutsa, asuya, krpa. 2) Bodily vices Devala 4 Himsa, apacarah, styeyam, arthadusanam. Manu 3 Adattanamupadanam, Harita 8 Abhaksyabhaksanam, himsa, paradar pa seva. abhojyabhojanam, apeyapanam, agamyagamanam, ayajyayajanam, asatpratigrahanam, paradarabhigamanam, dravyapaharanam, pranihimsa. deng

869 30) Vocal vices Devala 6 Manu Harita 4. 4A Parusavacanam, apavadah, paisunyam, anrtam, vrthalapo, nisthuram. Parusyam, anrtam, paisunyam, as ambaddhapralapah