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Expiatory Rites in Keralite Tantra

by T. S. Syamkumar | 2017 | 59,416 words

This page relates ‘Expiatory Rites in Baudhayana-dharmasutra� 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.

Go directly to: Footnotes.

6.1.3. Expiatory Rites in ܻⲹԲ-󲹰ūٰ

ܻⲹԲ-󲹰ūٰ, a text associated with ṛṣṇa-yajurveda, described expiatory rites in the second chapter. Scholars argued that the last two books of these ٳ󲹰ūٰ were later addition.[1] ܻⲹԲ-󲹰ūٰ divides sins as three types: ʲٲīⲹ, 貹ٲ첹 and Aśucikara.[2] ʲٲīⲹ are making voyages by sea, stealing property of a Brahmin or misappropriating a deposit, giving false evidence regarding land (dispute), trading with merchandise of all descriptions, serving Śū, begetting a son or daughter from a Śū woman. Also ܻⲹԲ-󲹰ūٰ describes various types of secondary sins (貹ٲ첹), they are sexual intercourse with a woman or with a corrupted woman or with an outcaste woman, practicing medicine, officiating at sacrifices offered by several individuals, theatrical performances, teaching dance, looking after cattle and buffaloes and other similar professions, as well as cheating virgins. Furthermore, ܻⲹԲ-󲹰ūٰ indicates that gambling, black magic, subsisting by gleaning corn fallen in the field by one who has returned to his home after finishing Vedic study, staying for more than four months at his teachers house on the part of him who has finished his duties, teaching one who had finished his studies, gaining livelihood by astrology are causing impurity (śܳ첹).[3]

Expiatory rites for killing are the same as that of Gautama and Ā貹ٲ. The additions are horse sacrifice, Goseva and bath at the end of horse sacrifice.[4] On the excommunication from and readmission to the caste, one’s relatives should return sinner’s water pot (Udapātram) at a formal assembly (ʲṣa) and after the expiation the sinner is purified. The expiation is touching of water, milk, ghee, honey and salt.[5] ܻⲹԲ󲹰ūٰ deals with sins causing loss of caste; undertaking a sea journey, theft of Brahmins deposit or property, performance of false eyewitness, trading in all sorts of merchandise and serving Śū. Expiatory rites of these sins are eating little at every fourth meal time, bath thrice daily, and remain standing throughout the day and be seated at night. In three years, they would cleanse thoroughly their rotten sin.[6] ܻⲹԲ-󲹰ūٰ also suggests, by reciting the ūṣmṇḍ Mantra throughout twelve days a man gets freed from all sins, like abortion.[7] ܻⲹԲ-󲹰ūٰ also states that a 󳾲ṇa taking boiled rice from Śū and sexual intercourse with woman should expiate his sin by practicing seven ʰṇ峾 in seven days.[8] ܻⲹԲ-󲹰ūٰ prescribes that those who had forbidden intercourse becomes one like a thief or even like a slayer of a learned 󳾲ṇa. If he performs ūśṇḍ Homa, he becomes liberated from any sin that is less than the murder of a learned 󳾲ṇa.[9] An expiation of sex with wife of Guru is the same seen in Ā貹ٲ.[10] It is directed that an arduous penance in three months and fire offerings as expiation for the sin of improper marriage and doing prohibited sex.[11]

A student who has sex with woman has broken his vow of chastity. He should offer a sacrifice using an ass as the sacrificial animal.[12] Moreover, it is recommended that three arduous penances for a teacher, if a student dies while the teachers give punishment.[13] In addition, it is said that ejects of semen is a sin while on chastity and Avakīrṇi ʰⲹśٳٲ is recommended for this.[14] In some way a student breaking his vow or eating forbidden substances like meat or sex with woman are considered as sinful acts. Offering of ghee, wood sticks to fire is an expiatory ritual suggested for this.[15] Expiation for theft is equal to Ā貹ٲ. At this same time, ܻⲹԲ in addition suggests that if a king does not punish a thief, the king assumes the sin of that thief.[16] ܻⲹԲ suggests ʰṇ峾 is a powerful expiation. It recommends ʰṇ峾 for consuming forbidden or unfit food, use of impure substances etc. Besides, it considers ʰṇ峾 as a cleansing agent of major and minor sins.[17] ܻⲹԲ writes that reciting the Mantras like 貹Ծṣa, the beginning part of Veda and end part of Veda, Madhu Sūkta, 󲹳ṣaṇa, Atharvaśiras, Rudra hymns, ʰṇa etc. shall purify all sins. Likewise, austerity, ritual offerings, fasting, ritual gifts and travelling to mountains are also cleansing activities.[18]

Footnotes and references:

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[1]:

Patrick Olivelle observes that in many places ܻⲹԲ treated various subjects as equal to Āpastaṃba. He notes: “The organization of the treatises leaves a lot to be desired, especially when we compare it with Āpasataṃba. Identical topics are treated in different places: funerary rites at 1.11.24-6 and 2.14-15; inheritance at 1.11.11-16 and 2.3. Marriage (1.20) is introduced long before the section dealing with the householder (2.4).� Olivelle, P., ٳ󲹰ūٰ, p.191.

[2]:

atha patanīyāni samudrasaṃyānam brahmasvanyāsapaharaṇa� bhūmyanṛta� ca |.. atha upapātakāni 岵Բ� gurvīsakhī gurusakhī apapātra� 貹پ� ٱ bheṣajakaraṇa� grāmyayājana� raṅgopajīvana� nāṭyācāratā gomahiṣīrakṣaṇa� yaccānyadapyevaṃyukta� kanyādūṣaṇamiti || ܻⲹԲ-󲹰ūٰ, 2.2.1-9, 2.2.12-14.

[3]:

ܻⲹԲ-󲹰ūٰ, 2.2.15-17.

[4]:

ܻⲹԲ-󲹰ūٰ, 2.1.3-4.

[5]:

athāsya jñātaya� pariṣyadyudapātra� ninayeyurasāvahamitthambhūta iti | caritvāpa� payo ṛt� madhu lavaṇamityarabdhavanta� brāhmaṇ� brūyuścārita� tvayeti || ܻⲹԲ-󲹰ūٰ, 2.1.36.

[6]:

ܻⲹԲ-󲹰ūٰ, 2.2.1-11.

[7]:

ܻⲹԲ-󲹰ūٰ, 2.2.31-32.

[8]:

śūdrānnastrīgamanabhojaneṣu kevaleṣu pṛthakapṛthak sapta sapta prāṇāyāmāndhārayet || ܻⲹԲ-󲹰ūٰ, 4.1.5.

[9]:

ṣmṇḍܳܲ ūٲ iva manyeta yathā steno yathā bhrūṇahaivameṣa bhavati yo ayonau reta� siñcati | yatharvācīnameno bhrūṇahatya tasmānmucyata iti || ܻⲹԲ-󲹰ūٰ, 3.7.1.

[10]:

ܻⲹԲ-󲹰ūٰ, 2.1.13-14 and Ā貹ٲ-󲹰ūٰ, 1.25.2.

[11]:

ܻⲹԲ-󲹰ūٰ, 2.1.37-38, 2.1.39-40.

[12]:

yo 󳾲ī striyamupeyatso avakīrṇ� | sa 岹� paśumālabheta || ܻⲹԲ-󲹰ūٰ, 2.1.30-31.

[13]:

ܻⲹԲ-󲹰ūٰ, 2.1.23-24.

[14]:

ܻⲹԲ-󲹰ūٰ, 2.1.29-30.

[15]:

ܻⲹԲ-󲹰ūٰ, 3.4.1-2.

[16]:

ܻⲹԲ-󲹰ūٰ, 2.1.16-17.

[17]:

ܻⲹԲ-󲹰ūٰ, 4.1.1-10.

[18]:

ܻⲹԲ-󲹰ūٰ, 3.10.9-10, 3.10.11-13, ܻⲹԲ-󲹰ūٰ, 4.2.7-8.

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