Concept of Sin in Hinduism
The Hindu concept of sin is a highly nuanced one.Liberal western jurisprudence comes close to the Hindu concept.Judaism, Christianity and Islam take a testamental view. They lookupon sin and the codes governing it as part of a covenant with God.They speak of an original sin by which humanity is permanentlytainted. In their view life is governed by the fixed framework of thecompulsive covenant.
Sin (or paapa in Sanskrit) and its opposite (punya in Sanskrit with noequivalent word in English) are temporal standards. It does not meanthat they are not important in spirituality. They are the foundationsof the discipline required for spiritual advancement. Without suchdiscipline no advance in spirituality is possible. But for thelayperson the rules are flexible and are applied with sympathy andunderstanding.
The Gita deals with the issue in Chapter III, shlokas 36-43. Arjunaraises the doubt that comes to everyone. If God is omnipotent whatprompts humans to commit sins? What prompts one to commit sin evenagainst his own wish? It looks as if one is forced to commit sin.(III, 36)Krishna replies that man is governed by three gunas that aregenetically derived instincts. Of these the primary guna known asSattva promotes peace, prosperity and pleasure. The middle order gunaknown as rajas promotes restless activity. This guna governs the sexinstinct (kaama) and the rage (kroda) resulting from frustration ofdesires and expectations. These two instincts are all consuming andare responsible for the sins. These instincts are the enemies ofspiritual seeker.
The testamental religions had rightly identified the cause of thepropensity to sin. They try to solve the problem with commandments,Thou shall not commit adultery or theft.Ф
Here the catholicity of the Hindu approach stands apart. Krishna citesthree examples to illustrate the pervasive nature of instincts.Like smoke that envelops a fire, like dust that covers a mirror andlike the placenta that covers the fetus in the womb, the instinctscloud intellect and confound the human being.Ф (III, 38)
The examples show not merely the cause of the problem but also suggestpossible solutions. Fire and smoke commonly go together. Smoke arisesfrom incomplete combustion due to insufficiency of oxygen. This is anenvironmental deficiency. Blue (smokeless) flame results when there isenough oxygen around. In social terms this means association withsaintly persons could help one to overcome this deficiency.
Dust arises from incomplete maintenance of systems. Wiping the mirrorrestores its reflective power. In a similar manner conscious effort todiscipline oneself helps overcome the problem.
The placenta is not a mere envelope for the fetus. It protects thefetus by holding the amniotic fluid and facilitates the growth of theembryo to a full human being. In fact there would be no human birth ifthere were no placenta. The implication is that these instincts arebasic for human survival. There is no way one could avoid these. Thegraceful solution is to regulate these instincts and channelize themin a creative manner.
Though raja guna is considered regressive for spiritual advancement itis a temporal necessity standing, as it does, for dynamism. This isthe paradox one faces in dealing with sin as a regressive force.Regulation of the propensity to indulge in sinful acts, not itsexorcism, is what the Gita advocates.
That is the only thing possible,it implies.Similarly rage is to be shunned by the spiritualist. It produceshatred. Unfortunately a minimum hatred is the element ofself-definition. In temporal life a little of hatred and the resultantanger may be saving elements.
Discrimination is clouded by these instincts. Lust is an insatiableinstinct that is the pervasive enemy of the wise onesФ. (III, 39)The sense organs, mind and intellect are under the control of theseinstincts. The instincts cloud individual understanding and confuseone. All embodied ones are limited this way. (III, 40)Start with the control of the sense organs and rid yourself of thesesinful instincts that destroy your discrimination.(III, 41)The sense organs are spoken of highly (compared to the proficienciesof animals). Mind is superior to the organs. Discriminative intellectis superior to the mind. He (God) is above intellect. (III, 42)Take control of yourself. That is the way to know God who is greaterthan intellect. Realizing God, rid your self of lust. It is your enemyand very difficult to overcome (otherwise). III, 43)
The Hindu concept of sin is a highly nuanced one.Liberal western jurisprudence comes close to the Hindu concept.Judaism, Christianity and Islam take a testamental view. They lookupon sin and the codes governing it as part of a covenant with God.They speak of an original sin by which humanity is permanentlytainted. In their view life is governed by the fixed framework of thecompulsive covenant.
Sin (or paapa in Sanskrit) and its opposite (punya in Sanskrit with noequivalent word in English) are temporal standards. It does not meanthat they are not important in spirituality. They are the foundationsof the discipline required for spiritual advancement. Without suchdiscipline no advance in spirituality is possible. But for thelayperson the rules are flexible and are applied with sympathy andunderstanding.
The Gita deals with the issue in Chapter III, shlokas 36-43. Arjunaraises the doubt that comes to everyone. If God is omnipotent whatprompts humans to commit sins? What prompts one to commit sin evenagainst his own wish? It looks as if one is forced to commit sin.(III, 36)Krishna replies that man is governed by three gunas that aregenetically derived instincts. Of these the primary guna known asSattva promotes peace, prosperity and pleasure. The middle order gunaknown as rajas promotes restless activity. This guna governs the sexinstinct (kaama) and the rage (kroda) resulting from frustration ofdesires and expectations. These two instincts are all consuming andare responsible for the sins. These instincts are the enemies ofspiritual seeker.
The testamental religions had rightly identified the cause of thepropensity to sin. They try to solve the problem with commandments,Thou shall not commit adultery or theft.Ф
Here the catholicity of the Hindu approach stands apart. Krishna citesthree examples to illustrate the pervasive nature of instincts.Like smoke that envelops a fire, like dust that covers a mirror andlike the placenta that covers the fetus in the womb, the instinctscloud intellect and confound the human being.Ф (III, 38)
The examples show not merely the cause of the problem but also suggestpossible solutions. Fire and smoke commonly go together. Smoke arisesfrom incomplete combustion due to insufficiency of oxygen. This is anenvironmental deficiency. Blue (smokeless) flame results when there isenough oxygen around. In social terms this means association withsaintly persons could help one to overcome this deficiency.
Dust arises from incomplete maintenance of systems. Wiping the mirrorrestores its reflective power. In a similar manner conscious effort todiscipline oneself helps overcome the problem.
The placenta is not a mere envelope for the fetus. It protects thefetus by holding the amniotic fluid and facilitates the growth of theembryo to a full human being. In fact there would be no human birth ifthere were no placenta. The implication is that these instincts arebasic for human survival. There is no way one could avoid these. Thegraceful solution is to regulate these instincts and channelize themin a creative manner.
Though raja guna is considered regressive for spiritual advancement itis a temporal necessity standing, as it does, for dynamism. This isthe paradox one faces in dealing with sin as a regressive force.Regulation of the propensity to indulge in sinful acts, not itsexorcism, is what the Gita advocates.
That is the only thing possible,it implies.Similarly rage is to be shunned by the spiritualist. It produceshatred. Unfortunately a minimum hatred is the element ofself-definition. In temporal life a little of hatred and the resultantanger may be saving elements.
Discrimination is clouded by these instincts. Lust is an insatiableinstinct that is the pervasive enemy of the wise onesФ. (III, 39)The sense organs, mind and intellect are under the control of theseinstincts. The instincts cloud individual understanding and confuseone. All embodied ones are limited this way. (III, 40)Start with the control of the sense organs and rid yourself of thesesinful instincts that destroy your discrimination.(III, 41)The sense organs are spoken of highly (compared to the proficienciesof animals). Mind is superior to the organs. Discriminative intellectis superior to the mind. He (God) is above intellect. (III, 42)Take control of yourself. That is the way to know God who is greaterthan intellect. Realizing God, rid your self of lust. It is your enemyand very difficult to overcome (otherwise). III, 43)
Comments
Post a Comment