Punya and Paapa are of three types based on
whether the Karma is performed mentally, verbally or bodily.
Consequently, the results of the sins too are experienced through the agencies
of the mind, the organ of speech and the body respectively.
What constitutes mental sin
has been defined as follows:
परद्रव्येष्वाभिध्यानं मनसानिष्टचिन्तनम् ।
वितथाभिनिवेशश्च त्रिविधं कर्म मानसम् ॥
Mental sins are of three kinds: The arising
of the thought that another’s possessions must be usurped, the thought that
another must be harmed, and harbouring of thoughts that are contrary to the
Shastras. For instance, the Shastras state the existence of Ishwara
who creates, sustains and dissolves the Cosmos, and also ensures that everyone
gets the fruits of their own Karma. There are some who deny the
existence of Ishwara; this denial is a mental sin. There are others who
deny rebirth. This too is a mental sin. When people commit such mental sins,
they lose peace of mind in their following births. It is a matter of experience
that one first thinks, expresses the thought and then puts the thought into
action. Even if the thought has not fructified into action, a mental thought as
mentioned above still constitutes a sin. Similarly, when one commits a verbal
sin, one has to experience those results as well through the organ of speech.
The
Shastras classify the verbal sins as follows:
पारुष्यमनृतं चैव पैशुन्यं चापि सर्वशः ।
असम्बद्धप्रलापश्च वाङ्ममयं स्याच्चतुर्विधम् ॥
Hurting others by speaking harshly is the
first verbal sin. Telling lies is the second. Speaking unnecessarily without
paying attention to the context of where we are(for instance gossiping while
sitting in a temple). When people indulge in these sins, they end up being
dumb, or develop a stammer, or speak incoherently.
अदत्तानामुपादानं हिंसा चैवाविधानतः ।
परदारोपसेवा च शारीरं त्रिविधं स्मृतम् ॥
Stealing, causing physical harm, and lusting
after women constitute bodily sin. The reactions to these sins have to be
experienced by the body. It is important for everyone to refrain from these 10
sins in this lifetime, thus avoiding experiencing the fruits of these sins in
future. The Dharma Shastras advise us thus for our welfare. We
have to realize this and adhere to these instructions.
Just as sins fall into three categories and
are enumerated under each category, the good deeds or Punya also fall
into these categories and are enumerated as the exact antithetical act of the
sins. For instance, the thought of usurping another’s wealth is a mental sin.
The corresponding Punya Karma constitutes the thought of engaging in
charity – the thought of giving away one’s wealth for the welfare of the
other.The thought of harming other is a mental sin. The corresponding Punya
is to have the thought of bringing about the welfare of another. Thoughts
harboured in opposition to the Shastras constitute mental sin,
whereas the corresponding Punya is to live with thoughts that conform
with the Shastras.
We see even today that some children have the
tendency to engage in worship. If the child’s father sits in worship, the child
would do the same. If the father applies Bhasma (vibhuti), the child too
follows. The child is not instructed to do so. This inclination comes to the
child naturally. Such is the Samskara of the child, that it develops a
devotion to God. Such Punyas result in peace of mind in the future
lifetimes. Some people say, “I have no worries. I am peaceful happy and
contented”. This is the result of the Punya performed by the mind in the
past. Speaking sweetly, adherence to the truth, refraining, and speaking in
accordance to the context and time constitute verbal Punya. Such people
are blessed with a great power of speech. Engaging in charity, helping others
and looking upon every woman as one’s mother constitute bodily Punya.
In future lives, they are
blessed with good physical health as a result.
*Taken from Internet . The article is by His Holyness Jagadguru Sri
Bharati Tirtha Mahaswamiji
రామాయణ గాధ
