SIN, CRIME AND LAW

official source: Shabda Cayanika' Part 4

cross-references: Prout in a Nutshell Part 12

this version: is the printed Prout in a Nutshell Part 12, 1st edition, version  	(spelling mistakes only may have been corrected). I.e., this is the most  	up-to-date version as of the present Electronic Edition.

      You certainly know that Papa is the general term for both sin (against religion or God) and crime (against a social code). Papa is sometimes defined as Pa'taka. Pa'taka also means sin against religion or God. Pa'taka is divided into two categories. One category is Papa or sin. If something is done which should not be done it is called Papa. That which is not done but should be done is called Pratyava'ya. Papa and Pratyava'ya are both undesirable things. But according to the ancient saints and sages, Pratyava'ya was more abominable that Papa. According to the degree of severity of Pa'taka, sin is divided into three stages:

	1) Pa'taka or ordinary sin;

	2) Atipa'taka or sin of a serious nature;

	3) Mahapa'taka or sin of an extremely serious nature.

      If the reactions of a sin can be quickly exhausted by atonement through a certain amount of active endeavour or sacrifice, then the sin that caused those reactions is termed Pa'taka or ordinary sin. Suppose someone stole Rs 200/- from a person, but sometime after they returned the amount to the owner with interest or with an amount more than the stipulated interest with an apology, then such type of ordinary sin or Pa'taka can be absolved. To wound someone's sentiment by using offensive language or by doing something similar is also an ordinary sin like this. Suppose someone's sentiments are injured, but later on if he is repeatedly offered an apology, and if the offended person forgives the misdeed from the core of his heart, then it is assumed that this sin is absolved.

      Atipa'taka or sin of a serious nature requires a severe penance for expiation. For instance, if someone through omission or commission permanently injures the future of a person, that is considered Atipa'taka or sin of a serious nature. To state it plainly, this sort of serious sin has no atonement. But if you dedicate yourself wholeheartedly throughout your life to make good the amount of damage done to the person, and if that person forgives you from the core of his or her heart, then that sin can be considered absolved. But actually this rarely happens, because how can a person who has been permanently damaged by you forgive you from the core or his or her heart.

	We find a good number of examples of extremely sinful deeds of this nature throughout history. King Aja'tashatru (King of Magadha) who killed his father (who was a disciple of Buddha) is an example of a person who committed a sin of a very serious nature. King Shasha'unka (King of Ra'vha) invited King Ra'jyavardhana (King of Stha'niishvara) to attend a peace talk and then killed him. That was also an example of a sin of a serious nature. The way King Hars'avardhana (brother of King Ra'jyavardhana) killed Queen Jayashaunkarii (wife of King Shasha'unka) and her minor son is a glaring example of a serious sin.

      The worst type of sin is called Mahapa'taka. The basic difference between Mahapa'taka and Atipa'taka is this. The example of an Atipa'taka does not have a recurring sinful effect on humanity, and that incident may be forgotten by people. But an example of Mahapa'taka has a recurring negative influence on humanity. For instance, if Ravana (one of the mythological characters of the Ramayana) would have abducted Sita directly it would have been an example of Atipa'taka. But Ravana appeared before Sita in the disguise of a sannyasin, and thus by his treacherous deed stole Sita from her cottage. So when Ravana was not dressed in his usual way, but in the disguise of a sannyasin, its negative effect is bound to be recurring in nature. Even today a housewife, seeing an innocent sannyasin, may suspect him of being a thief like Ravana in the disguise of a sannyasin.

      Another branch of Pa'taka is Pratya'va'ya, which literally means not to do what should be done. For instance, responsible parents should arrange proper education for their children, and see to it that the children become capable of maintaining themselves. They should also arrange the marriages of their marriageable daughters. (If their well-educated and self-reliant daughters are reluctant, then this is not the responsibility of the parents.) Throughout life people should gratefully remember the help of their benefactors and move along the path of righteousness. If people do not do the things which they should do by thought or deed, and engage in activities opposite to this, they are committing Pratya'va'ya.

      Going against a recognized legal code is called crime. A particular community or particular state rests on certain fundamental laws and regulations. When these rules and regulations are concerned with the laws of the state, they are called the constitution. When these rules and regulations are concerned with the administration of justice, they are called social law. Any action which is ultravires to the constitution or the social law is considered a crime. That is why in different countries there are differences of opinion about many things except a few cardinal human principles. With different peoples and states, the constitution, legal code, administration and judiciary are bound to vary. For this reason, people, when they remain in a particular country, are required to follow the constitution, law, judicial codes and executive decisions of the country concerned. Otherwise they will be charged with crimes. If we try to expand the scope of the few fundamental cardinal human principles and draft the constitution, legal code, administrative and judicial systems in adjustment with the expanded scope of those cardinal principles, that will pave the way for the greater unity of human society. Humanity or Neo-Humanism will thereby acquire accelerated speed, which is one of the essential factors for the path of proper movement. If the fundamental unity of human society increases more and more, and divisive differences steadily decrease, then universal humanity is bound to be united under a common ideology. This should not remain a utopian dream. It should be the first expression of the practical wisdom of humanity

	Any action that creates a very unwholesome reaction in one's own body and mind, and provides a lesson and momentum to that person to steer clear of such a thought or action, creates a reactive mentality against that type of action. That sort of reactive mentality is called Ghrn'an'a' or hatred. Hatred is an imposed fetter on the mind. So it is included in the list of eight Pa'shas or fetters of the mind. That which is inherent or intrinsic in the mind and expresses itself in the external world is called Ripu or enemy. There are six Ripus -- lust, anger, avarice, blind attachment, vanity and jealousy. That which originates in the external world and influences the mind is called Pasha. Thus Ripu is intro-external and Pasha is extro-internal.

	An intelligent or wise person should keep the Ripus under control and resist the Pashas. The ancient saints and sages did not prescribe any method for the resistance of the Ripus because the Ripus should be regulated. If a Ripu is resisted or suppressed, then the suppressed Ripus finds expression through another Ripu. Suppose in a person the instinct of greed is very strong. He is compelled to keep this instinct under control, under pressure of poverty. If a person who habitually takes bribes is found not taking bribes due to the enforcement department, then that suppressed instinct of greed will manifest itself through anger or any other Ripu. That is, he will burst into violent anger.

      So, the psychological approach to the Ripus is to keep them under control and not allow them under any circumstances to go against a recognized code of social conduct. Some persons may be very greedy for food. It is just possible that they may die prematurely due to over-eating or indulging in prohibited foods. Intelligent people will keep the instinct of greed under control in such a way that they avoid getting any disease. Take the case of an alcoholic. Under the spell of liquor people become helpless victims to their habit. If their channelize their addiction into the ardent love of music, painting or any of the fine arts, the instinct of addiction will be gratified to some extent, and they will prevent any further harm to themselves.

      Regarding Pashas, the considered opinion of elevated sages in the past was that Pashas had to be resisted. To successfully combat the fear instinct, one has to march with rapid steps towards the source of fear and, if necessary, with the requisite physical and psychic weapons. If one hides inside behind locked doors, then the fear will become so entrenched in your mind that you will not be able to get it out of your mind. So it must be remembered that the Ripus have got to be controlled and the Pashas must be resisted. The way to get rid of the Pashas is to expand the mind--to elevate human potentialities.

      Pa'shabaddho bhavejjiivo pa'shamukto bhavecchivah. "Those who are bound by the Pashas are the veritable microcosms, and those who are free from the bondages of Pashas are the veritable Shiva."

23 March 1986, Calcutta
Shabda Cayanika' Part 4