Expiatory Rites in Keralite Tantra
by T. S. Syamkumar | 2017 | 59,416 words
This page relates ‘Expiatory Rites in Manusmriti’ of the study on Expiatory Rites in Sanskrit literature and ancient Indian religion and society, with special reference to Keralite Tantra. Further references to texts include those found in Shaivism, Vaishnavism and Shaktism as well as Dharmashastra literature. This study also investigates temple records and inscriptions of Kerala in order to demonstrate the connection between social life and expiatory rites and its evolution.
6.2.1. Expiatory Rites in Manusmṛti
On expiation, the Smṛtis also share the same views of Dharmasūtras. The composers of Smṛtis have given doctrinal and hypothetical explanation of expiatory rites. The majority of the Smṛti treatises gravely talk about expiatory rites in various contexts. Expiatory rites in Smṛti literature is a wide ranged subject. Minor variations and additions can be seen in different Smṛti texts. Manusmṛti contains some common features of all other Smṛti texts. Hence, a brief appraisal of the expiatory rites in this treatise is given here.
Manusmṛti is a classical Dharmaśāstra treatise which deals with various social and related rites.[1] Manu, in the eleventh chapter, describes the concept and praxis of expiatory rites. Manu says that for the improper acts and for the failure to do the directed ones, and for having attached the senses to objects, a man stands under the obligation of doing an expiatory rite.[2] Manu states that unconsciously committed sins are cleansed by recitation of Vedas, but intentionally committed sins are washed away only with expiatory rites.[3] Manu says that diseases are the result of sins and he thoroughly describes those miscreants and some misdeeds in this life or in the previous life becomes deformity in those persons.[4] According to Manu, a gold thief is born with bad nails, a wine drinker with black teeth, one who had sex with the wife of his Guru is born with skin diseases. If one has killed a Brahmin, he is born with Kṣaya disease, a true calumniator is born with foul-smelling nostrils, and a thief of rice grains is born with short limbs. A stealer of food is punished with a lethargic eagerness, a moocher of words is born with dumbness, a cloth thief is born with leucoderma, and a thief of horse is born maimed, a thief of light becomes blind in the one eye, an animal killer lives with many diseases, and a ravisher of another’ s wife shall suffer from nervous disorder.[5] Manu considered that all diseases are the results of various sins, so everyone must perform expiatory rites for self-purification. Manu also says that the un-expiated sinners are born with condemnable bodily persona.[6] As in Dharmasūtras, Manu divides sins into mainly two types, major sins (Mahāpātakas)[7] and minor sins (Upapātakas).[8]
Types of Expiations in Manusmṛti
A study of the expiatory chapter of Manusmṛti reveals that six types of expiations are mainly recommended by Manu for the cleansing of major and minor sins akin to Brahmahatya, Surāpāna, Svarṇasteya (Stealing of gold), Gurutalpagamana (defiling the bed of the Guru), Jātibhraṃśakara (resulting in loss of caste status), killing of a Kṣatriya, eating of impure substances, theft, Agamyāgamana (incest) and some secret sins (Rahasyapāpa): 1. Prāṇāyāma[9] 2. Recitation of Vedic hymns[10] 3. Homa and Yāga[11] 4. Vratas[12] 5. Dāna[13] and 6. Snāna.
Here Manu presents an imperative position of the concept of Paścāttāpa (Regression). He says that, having repented for his sin one becomes absolved thereof; the mind becomes purified by the determination to desist from it in future.[14] In addition, it can be seen that this concept is interrelated to the Punarjanma and Karma theory. Hence, it is said that having considered in one’s mind on the fact that he has to suffer the effect of good or bad deeds in the next world (Paraloka).[15] It is considered that the Tapas, chanting of Vedic hymns, performance of five daily sacrifices (Pañcamahāyajñāni) destroys all sins.[16]
As per Manusmṛti the caste of the sinner is also a determining factor of the type of expiation to be done. Hence Manu recommends expiations for Brāhmaṇa, Kṣatriya, Vaiṣya and Śūdra independently. Manu did not discuss expiations for Varṇa Bāhyas (out castes). Therefore, it prohibited the association, sharing the same bed, eating in the company of Patitas. Manu furthermore proscribes the dealing, speaking, sitting and the patrimony of such Patitas.[17] Equal to Dharmasūtras Manu thought that illegal sex, theft, killing of a Brahmin, drinking Sura etc are grievous sins. Almost all Smṛtis seriously discuss the expiatory rites and share more or less the same views of that of Manu.
Footnotes and references:
[1]:
Manusmṛti is considered as codified in the present form during the period from 2nd century BCE to 3rd century CE. Cf. Patrick Olivelle, Manus Codes of Law, Oxford University Press, pp. 3-4; and Steven Collins, “The Discourse of What is Primary”, Journal of Indian Philosophy, Vol. 21, pp. 301-393.
[2]:
[3]:
[4]:
Manusmṛti, 11.48.
[5]:
Manusmṛti, 11.49-52.
[6]:
Manusmṛti, 11.50-54.
[7]:
Killing a Brahmin, wine-drinking, gold stealing, sex with wife of Guru are the major sins (Mahāpātakas) as well as the company of these sinners being the fifth sin. False speaking, association with upper caste, false allegation of Veda is equal to Brahmahatya. Forgetting the Vedas through non-study (on the part of the Brāhmaṇa), reviling the Vedas, false witness, eating impure things are equal to wine drinking. Robbery of an article held in trust, and stealing a man, horse, land, diamond or gems are believed to be equal to gold theft. Manu strongly restricted the communication with Patitas. Manu says that by sharing the bed or cushion or by riding in the same car with or by eating in the company of a degraded person (Patita), a man becomes degraded for an year; by teaching the Vedas to such person or by officiating as priest at a sacrifice instituited by him or by contracting any marital relation with him, one becomes degraded on the same way. Manusmṛti, 11.56-58, 11.181.
[8]:
Sex with one’s own sister (Svayoni), with an unmarried girl, a Caṇḍāla woman, daughter-in-law, or friend’s wife, killing of cow, officiating as priest at a sacrifice instituted by an unworthy person, incest with another’s wife, abandoning one’s parents, non-performance of fire offerings, marriage of younger brother before the marriage of his elder one, and un-married elder brother tormenting his younger brother to marry before him, giving a girl in marriage to either of two such brothers and officiating as priest at such marriage, defiling an un married girl, breaking the Vrata and teaching the Vedas for money, working in all kinds of mines, raising large dams or embankments, destruction of medicinal plants, living by the earnings of the prostitution of one’s own wife, practicing deadly incantations, enticing by means of drugs, eating prohibited things, omission in establishing the sacred fire, gold stealing, not discharging the debts due to the gods, to the sages and to one’s own manes, cultivation of prohibited Śāstras, adopting the profession of a songster, or of musician, stealing paddy, animals, iron, copper etc., going to a drunk woman, killing a Vaiśya, Kṣatriya or a woman, and atheism (non-conformity to the doctrines of Vedic religion) are considered as minor sins. Manusmṛti, 11.59-67.
[9]:
Manusmṛti, 11.48.
[10]:
Manusmṛti, 11.249, 250, 254, 259, 262, 263.
[11]:
Manusmṛti, 11.257, 11.261. Here Manu suggests Śākalahoma and Aśvamedha for expiation. He thought that the Aśvamedha destroys all types of sins.
[12]:
Manu recommends Vratas like Kṛcchra, Sāntapana, Atikṛcchra, Tapta-Kṛcchra, Parāka, Cāndrāyaṇa, Yavamadhyamacāndrāyaṇa, Yaticāndrāyaṇa and Śiśucāndrāyaṇa. Manusmṛti, 11.213-224.
[13]:
Here Manu suggests using of cow, gold etc. for ritual gifts. Manusmṛti, 11.130, 11.128, 11.131, 11.133-37.
[14]:
kṛtvā pāpaṃ hi saṃtapya tasmātpāpātpramucyate |
naivaṃ kuryāṃ punariti nivṛttyā pūyate tu saḥ || Manusmṛti, 11. 231.
In this context Timothy Lubin remarks: “Prāyaścitta is called for rectify sin (Pāpaman, Pāp) or wrong doing (Adharma, Duṣkṛta). The defect in this case is regarded as personal even in private, matter. It may be signaled by mental discomfort, the pricking of the conscience mentioned by Manu 11.234. However it is not merely psychological relief that is sought, but a quasi-physical purging of the traces of the sin by a mental resolution not to repeat the deed.” Lubin, Timothy, op.cit., p. 105.
[15]:
Manusmṛti, 11.232.
[16]:
Manusmṛti, 11.240-42, 11.176.
[17]:
Manusmṛti, 11. 176, 181 and 185.