What is Sin?
Gita 2 TEXT 38
sukha-duḥkhe same kṛtvā
lābhālābhau jayājayau
tato yuddhāya yujyasva
naivaṁ pāpam avāpsyasi
sukha—happiness; duḥkhe—in distress; same—in equanimity; kṛtvā—doing so; lābhālābhau—both in loss and profit; jayājayau—both in defeat and victory; tataḥ—thereafter; yuddhāya—for the sake of fighting; yujyasva—do fight; na—never; evam—in this way; pāpam—sinful reaction; avāpsyasi—you will gain.
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and, by so doing, you shall never incur sin.
Gita 2 TEXT 13
yajña-śiṣṭāśinaḥ santo
mucyante sarva-kilbiṣaiḥ
bhuñjate te tv aghaṁ pāpā
ye pacanty ātma-kāraṇāt
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
Gita 3 TEXT 16
evaṁ pravartitaṁ cakraṁ
nānuvartayatīha yaḥ
aghāyur indriyārāmo
moghaṁ pārtha sa jīvati
SYNONYMS
evam—thus prescribed; pravartitam—established by the Vedas; cakram—cycle; na—does not; anuvartayati—adopt; iha—in this life; yaḥ—one who; aghāyuḥ—life full of sins; indriya-ārāmaḥ—satisfied in sense gratification; mogham—useless; pārtha—O son of Pṛthā (Arjuna); saḥ—one who does so; jīvati—lives.
TRANSLATION
My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.
Gita 3 TEXT 36
arjuna uvāca
atha kena prayukto 'yaṁ
pāpaṁ carati pūruṣaḥ
anicchann api vārṣṇeya
balād iva niyojitaḥ
SYNONYMS
arjunaḥ uvāca—Arjuna said; atha—hereafter; kena—by what; prayuktaḥ—impelled; ayam—one; pāpam—sins; carati—acts; pūruṣaḥ—a man; anicchan—without desiring; api—although; vārṣṇeya—O descendant of Vṛṣṇi; balāt—by force; iva—as if; niyojitaḥ—engaged.
TRANSLATION
Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
PURPORT
A living entity, as part and parcel of the Supreme, is originally spiritual, pure, and free from all material contaminations. Therefore, by nature he is not subjected to the sins of the material world. But when he is in contact with the material nature, he acts in many sinful ways without hesitation, and sometimes even against his will. As such, Arjuna's question to Kṛṣṇa is very sanguine, as to the perverted nature of the living entities. Although the living entity sometimes does not want to act in sin, he is still forced to act. Sinful actions are not, however, impelled by the Supersoul within, but are due to another cause, as the Lord explains in the next verse.
Gita 3 TEXT 41
tasmāt tvam indriyāṇy ādau
niyamya bharatarṣabha
pāpmānaṁ prajahi hy enaṁ
jñāna-vijñāna-nāśanam
SYNONYMS
tasmāt—therefore; tvam-you; indriyāṇi—senses; ādau—in the beginning; niyamya—by regulating; bharatarṣabha—O chief amongst the descendants of Bharata; pāpmānam—the great symbol of sin; prajahi—curb; hi—certainly; enam—this; jñāna—knowledge; vijñāna—scientific knowledge of the pure soul; nāśanam—destroyer.
TRANSLATION
Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
Gita 5 TEXT 10
brahmaṇy ādhāya karmāṇi
saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena
padma-patram ivāmbhasā
SYNONYMS
brahmaṇi—the Supreme Personality of Godhead; ādhāya—resigning unto; karmāṇi—all works; saṅgam—attachment; tyaktvā—giving up; karoti—performs; yaḥ—who; lipyate—is affected; na—never; saḥ—he; pāpena—by sin; padma-patram—lotus leaf; iva—like; ambhasā—in the water.
TRANSLATION
One who performs his duty without attachment, surrendering the results unto the Supreme God, is not affected by sinful action, as the lotus leaf is untouched by water.
The birth of Mahārāja Parīkṣit is wonderful because in the womb of his mother he was protected by the Personality of Godhead Śrī Kṛṣṇa. His activities are also wonderful because he chastised Kali, who was attempting to kill a cow. To kill cows means to end human civilization. He wanted to protect the cow from being killed by the great representative of sin. His death is also wonderful because he got previous notice of his death, which is wonderful for any mortal being, and thus he prepared himself for passing away by sitting down on the bank of the Ganges and hearing the transcendental activities of the Lord. During all the days he heard Bhāgavatam, he did not take food or drink, nor did he sleep a moment. So everything about him is wonderful, and his activities are worth hearing attentively. Desire is expressed herein to hear about him in detail. SB 1.4.9
In the Bhagavad-gītā, the Lord says that one should surrender unto Him, giving up all other engagements. The Lord also gives His word there that He will protect surrendered souls from the reactions of all sinful activities. Śrīla Rūpa Gosvāmī says that the distresses from sinful activities are due both to the sins themselves and to sins committed in our past lives. Generally, one commits sinful activities due to ignorance. But ignorance is no excuse for evading the reaction-sinful activities. Sinful activities are of two kinds: those which are mature and those which are not mature. The sinful activities for which we are suffering at the present moment are called mature. The many sinful activities stored within us for which we have not yet suffered are considered immature. For example, a man may have committed criminal acts but not yet been arrested for them. Now, as soon as he is detected, arrest is awaiting him. Similarly, for some of our sinful activities we are awaiting distresses in the future, and for others, which are mature, we are suffering at the present moment.
In this way there is a chain of sinful activities and their concomitant distresses, and the conditioned soul is suffering life after life due to these sins. He is suffering in the present life the results of sinful activities from his past life, and he is meanwhile creating further sufferings for his future life. Mature sinful activities are exhibited if one is suffering from some chronic disease, if one is suffering from some legal implication, if one is born in a low and degraded family, or if one is uneducated or very ugly.
There are many results of past sinful activities for which we are suffering at the present moment, and we may be suffering in the future due to our present sinful activities. But all of these reactions to sinful deeds can immediately be stopped if we take to Kṛṣṇa consciousness. As evidence for this, Rūpa Gosvāmī quotes from the Śrīmad-Bhāgavatam, Eleventh Canto, 14th Chapter, 18th verse. This verse is in connection with Lord Kṛṣṇa's instruction to Uddhava, where He says, "My dear Uddhava, devotional service unto Me is just like a blazing fire which can burn into ashes unlimited fuel supplied to it." The purport is that as the blazing fire can burn any amount of fuel to ashes, so devotional service to the Lord in Kṛṣṇa consciousness can burn up all the fuel of sinful activities. For example, in the Gītā Arjuna thought that fighting was a sinful activity, but Kṛṣṇa engaged him on the battlefield under His order, and so the fighting became devotional service. Therefore, Arjuna was not subjected to any sinful reaction.
Śrīla Rūpa Gosvāmī quotes another verse from the Third Canto of Śrīmad-Bhāgavatam, 33rd Chapter, 6th verse, in which Devahūti addresses her son, Kapiladeva and says, "My dear Lord, there are nine different kinds of devotional service, beginning from hearing and chanting. Anyone who hears about Your pastimes, who chants about Your glories, who offers You obeisances, who thinks of You and, in this way, executes any of the nine kinds of devotional service-even if he is born in a family of dog-eaters [the lowest grade of mankind]-becomes immediately qualified to perform sacrifices." As such, for anyone who is actually engaged in devotional service in full Kṛṣṇa consciousness, how is it possible that he has not become purified? It is not possible. One who is engaged in Kṛṣṇa consciousness and devotional service has without doubt become freed from all contaminations of material sinful activities. Devotional service therefore has the power to actually nullify all kinds of reactions to sinful deeds. A devotee is nevertheless always alert not to commit any sinful activities; this is his specific qualification as a devotee. Thus the Śrīmad-Bhāgavatam states that by performing devotional service a person who was born even in a family of dog-eaters may become eligible to take part in the performance of the ritualistic ceremonies recommended in the Vedas. It is implicit in this statement that a person born into a family of dog-eaters is generally not fit for performing yajña, or sacrifice. The priestly caste in charge of performing these ritualistic ceremonies recommended in the Vedas is called the brāhmaṇa order. Unless one is a brāhmaṇa, he cannot perform these ceremonies.
A person is born in a brāhmaṇa family or in a family of dog-eaters due to his past activities. If a person is born in a family of dog-eaters it means that his past activities are all sinful. But if even such a person takes to the path of devotional service and begins to chant the holy names of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-he is at once fit to perform the ritualistic ceremonies. This means that his sinful reactions have immediately become neutralized.
It is stated in the Padma Purāṇa that there are four kinds of effects due to sinful activities, which are listed as follows: 1) the effect which is not yet fructified, 2) the effect which is lying as seed, 3) the effect which is already mature, and 4) the effect which is almost mature. It is also stated that all these four effects become immediately vanquished for those who surrender unto the Supreme Personality of Godhead, Viṣṇu, and become engaged in His devotional service in full Kṛṣṇa consciousness.
Those effects described as "almost mature" refer to the distress from which one is suffering at present, and the effects "lying as seed" means that in the core of the heart there is a certain stock of sinful desires which are like seeds. The Sanskrit word kūṭam means that they are almost ready to produce the seed, or the effect of the seed. An "immature effect" refers to the case where the seedling has not begun. From this statement of Padma Purāṇa it is understood that material contamination is very subtle. Its beginning, its fruition and results, and how one suffers such results in the form of distress, are part of a great chain. When one catches some disease, it is often very difficult to ascertain the cause of the disease, where it originated, and how it is maturing. The suffering of a disease, however, does not appear all of a sudden. It actually takes time. And, as in the medical field, for precaution's sake, the doctor injects a vaccination to prevent the growing of contamination, the practical injection to stop all the fructifications of the seeds of our sinful activities is simply engagement in Kṛṣṇa consciousness.
In this connection, Śukadeva Gosvāmī speaks in the Sixth Canto of Śrīmad-Bhāgavatam, 2nd Chapter, 17th verse, about the story of Ajāmila, who began life as a fine and dutiful brāhmaṇa, but in his young manhood became wholly corrupted by a prostitute. At the end of his wicked life, just by calling the name of "Nārāyaṇa [Kṛṣṇa]," he was saved despite so much sin. Śukadeva points out that austerity, charity and the performance of ritualistic ceremonies for counteracting sinful activities are recommended processes, but that by performing them one cannot remove the sinful desire-seed from the heart, as was the case with Ajāmila in his youth. This sinful desire-seed can be removed only by achieving Kṛṣṇa consciousness. And this can be accomplished very easily by chanting the mahā-mantra, or Hare Kṛṣṇa mantra, as recommended by Śrī Caitanya Mahāprabhu. In other words, unless one adopts the path of devotional service, he cannot be one hundred percent clean from all the reactions of sinful activities.
By performing Vedic ritualistic activities, by giving money in charity and by undergoing austerity, one can temporarily become free from the reactions of sinful activities, but at the next moment he must again become engaged in sinful activities. For example, a person suffering from venereal disease on account of excessive indulgence in sex life has to undergo some severe pain in medical treatment, and he is then cured for the time being. But because he has not been able to remove the sex desire from his heart, he must again indulge in the same thing and become a victim of the same disease. So medical treatment may give temporary relief from the distress of such venereal disease, but unless one is trained to understand that sex life is abominable, it is impossible to be saved from such repeated distress. Similarly, the ritualistic performances, charity and austerity, which are recommended in the Vedas may temporarily stop one from acting in sinful ways, but as long as the heart is not clear, one will have to repeat sinful activities again and again.
Another example is given in the Śrīmad-Bhāgavatam of the elephant who enters into a lake and takes a bath very seriously, cleansing his body thoroughly. Then as soon as he comes onto shore he again takes some dust from the earth and throws it over his body. Similarly, a person who is not trained in Kṛṣṇa consciousness cannot become completely free from the desire for sinful activities. Neither the yoga process, nor philosophical speculations, nor fruitive activities can save one from the seeds of sinful desires. Only by being engaged in devotional service can this be done.
There is another evidence in the Fourth Canto of Śrīmad-Bhāgavatam, 22nd Chapter, 37th verse, wherein Sanat-kumāra says, "My dear King, the false ego of a human being is so strong that it keeps him in material existence as if tied up by a strong rope. Only the devotees can cut off the knot of this strong rope very easily, by engaging themselves in Kṛṣṇa consciousness. Others, who are not in Kṛṣṇa consciousness but are trying to become great mystics or great ritual performers, cannot advance like the devotees. Therefore, it is the duty of everyone to engage himself in the activities of Kṛṣṇa consciousness in order to be freed from the tight knot of false ego and engagement in material activities."
This tight knot of false ego is due to ignorance. As long as one is ignorant about his identification, he is sure to act wrongly and thereby become entangled in material contamination. This ignorance of factual knowledge can also be dissipated by Kṛṣṇa consciousness, as is confirmed in the Padma Purāṇa as follows: "Pure devotional service in Kṛṣṇa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire." The example is being given in this connection that when there is a forest fire the extensive blazing automatically kills all the snakes in the forest. There are many, many snakes on the ground of the forest, and when a fire takes place, it burns the dried foliage, and the snakes are immediately attacked. Animals who have four legs can flee from the fire or can at least try to flee, but the snakes are immediately killed. Similarly, the blazing fire of Kṛṣṇa consciousness is so strong that the snakes of ignorance are immediately killed.
NoD 1 - Characteristics of Pure Devotional Service - Relief from Material Distress
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