Deshakalavayovittajaatishatyanusarataha |
Acharo Vyavahaarascha Nishkrutam Chavadharyataam ||120||
Achara - duties such as bathing in the morning, Vyavahaar - secular business affairs such as money lending and Nishkruta - the code of expiation or Prayaschit. On such matters, the following should be taken into consideration: Desha - difficulties or oppression of the place in which they live; Kala - good or bad times; Vaya - age of the person, whether of young, youthful or old age; Vitta - wealth of a person; Jaati - caste, whether a Brahmin etc; and Shakti - bodily and mental strength.
In this way a little flexibility is given. However this is not a loophole for every single directive, to be used for personal gain. Decisions should be made wisely and to the best of their knowledge.
Shatanand uses an example to illustrate how the above can be used. He provides a hierarchy for the best methods of bathing. Some methods are very difficult and may not be able to be performed due to restrictions of Desha, Kala, Vaya etc. In such instances a lower methods of bathing can be used:
1) Varuna Snaan - is the best way of bathing and involves bathing in holy rivers (This is however not always possible due to Desha, Vaya and Shakti).
2) Agneya Snaan - cleansing the body through rubbing of sacred ash over the whole body.
3) Vayavya Snaan - rubbing of dust from the hoof of a cow.
4) Mantra Snaan - use of wet grass upon the forehead as Mantras are chanted.
5) Kapil Snaan - using a wet cloth to wipe the body.
6) Brahman Snaan - bathing whilst chanting Apohista Mantra.
7) Partheeva Snaan - using the dust or mud from places of pilgrimage.
8) Divya Snaan - bathing outdoors in the rain whilst the sun is shining.
9) Manasa Snaan - bathing whilst chanting Mantras and singing God Vasudeva’s praise.
10) Vaishnava Snaan - bathing by pouring Lord Vishnu’s Charanamrut (sacred water) from a conch.
Hence one should bathe in the morning considering the factors of Desha etc.
Just as matters of ‘Achara’ are determined in consideration, one should also consider such issues when matters upon business arise. Brihaspati has explained, ‘One shall not act solely upon the teachings of Shastras. Place, caste and family traditions, should all be considered.’
In Prayaschitnirnyait it is written: ‘In the south, many Dwijas marry their maternal uncles daughter. In the central states many eat meat and fish. In the east many women are adulterous. In the north, many drink liquor and touch women during their period of menses. All these acts are not worthy of Prayaschit or punishment. However the same act performed in another area or country is worthy of Prayaschit or punishment.’
Parashar writes, ‘Women, children, the elderly, the ill, those with a weak body and those incapable of performing fasts should be pitied and Munis should consider the place, time, age and ability when specifying a Prayaschit Vrata.’
‘The Dharmas are different in various Yugas. In Satya Yuga, Manu’s teachings upon Dharma should be accepted. Similarly Gautama’s in Treta, Shankha’s and Likhite’s in Dwapara and Parashara’s in Kali should be accepted.’
Yagnavalkya writes, ‘One should always consider the place, time, age and ability, together with the sin committed, when specifying a Prayaschit such that the person giving the Prayaschit does not incur sin.’ It is important that the correct Prayaschit is given such that he does not commit sin by preaching a Prayaschit that is too intense - leading to somebody’s death.
I have to reiterate though, that this Shloka cannot and must not be used for personal gain in order to somehow reduce the sin committed to insignificance. One must ask themselves truthfully whether they have adequately performed the Prayschit in accordance with their capability.
Many use ‘Desha’ as an excuse also. They say that it is not necessary to perform a specific Prayaschit Vrata, or it is difficult to perform such Vrata because they have moved away from India and so now these rules do not somehow apply to them. The youth of today say that they are British, UK born and therefore the old Indian traditions do not apply to them - they can do what they please and when they please. They seem to think that they are somehow immortal and these stories of hell and subsequent punishments are fictitious. This is utter rubbish and all should become realised to the truth that one day they are going to have to pay for their sins.
You may be British born but the blood that runs through your veins is one hundred percent Indian. Your whole history is based upon Indian culture and expectations. You must not abandon the very heritage on which you have been brought up. To abandon these precepts is sad to say the least. Our Indian culture and heritage is something that we should be proud of and it should be upheld without question. It is our identity and our means to greatness. It must not be abandoned.