Punya and Paap
The definitions of paap and punya in Indian traditions are related to the concept of Rta (ऋत) from Vedas. While Satya can be defined as Truth in modern terms, Rta is defined as the right thing. And for that very reason the characterisations of Rta and thereby paap and punya are subject to change with time, place, culture and situation.
In modern times, paap is often translated as sin in English. But please note that it is far different from the concept of Sin defined in Christianity. Also Christianity does not really have a concept of punya and English does not have an apt word for it — translated as good or Saintly deed these days.
Paap is merely a karma that drifts you away from the path of spirituality and punya being opposite of it — karma, which elevates you on the path leading a better spiritual life.
The objectives of life — as defined by all Vedic and post Vedic sects including Buddhism and Jainism — is neither paap nor punya but cancelling them out and reach the ultimate realisation of divine truth.
For thousands of years every culture has tried to quantify the paap and punya and obviously Indian traditions went a step ahead as usual in analysing and categorising the concept and manage to make it quite complex over a few thousand years. The earliest definition of categorisations is found in chaandogya upnishad as Pancha MahaPaap (five grave sins).
- ब्रह्महत्या (Brahma hatya) — Homicide of intellectuals including teachers, monks, brahmins, students, sages and yogis
- सुवर्णस्तेय (Suvarna Stey) — Possession of wealth that does not belong to you.
- गुरुतल्पकी (Guru Talpaki) — Sex with the teacher’s wife (or any illicit sex)
- सौत्रामण्यामपि सुराग्रहण — Drinking and drugs during a ritual
- संसर्गदोष — Indirectly or directly supporting or witnessing the above activities
From the descriptions of these sutras, it clearly targets the environment of gurukul, university and an ancient Vedic society. The literatures written afterwards by Manu, Katyayan and Hemadri take these definitions on a much broader spectrum for the changing post Vedic society. They defined the third as any illegitimate sex and fourth as any act of drinking. They also defined a quite extensive list of second and third tier paap, with a general theme being the intent of action and damage caused to others.
In an ever changing format of the post-Vedic culture, Brahmins were punished most severely on the occasions of such paap and defined ` प्रायश्चित्तविधानं च विप्राणां मरणांतिकं` meaning if a brahmin commits paap of homicide, drinking or illicit sex, the only redemption can be death for him, for he is intellectual and knowledgeable to have committed any such activity by mistake.
Many rituals (punya karma) have been defined and designed for redemption from these karma and to counter the tendency to commit them again. Atharvasheersha falashruti for example states that (स पञ्चमहापापात् प्रमुच्यते) reciting that mantra over a period of time, will repulse you from committing these karma again and help you forgive yourself .
