Shloka 9
Prāyaścitta, the ‘Elephant Bath’ Problem, and the Opening of Ajāmila-Upākhyāna
श्रीराजोवाच दृष्टश्रुताभ्यां यत्पापं जानन्नप्यात्मनोऽहितम् । करोति भूयो विवश: प्रायश्चित्तमथो कथम् ॥ ९ ॥
śrī-rājovāca dṛṣṭa-śrutābhyāṁ yat pāpaṁ jānann apy ātmano ’hitam karoti bhūyo vivaśaḥ prāyaścittam atho katham
ਰਾਜਾ ਬੋਲੇ—ਦੇਖ ਕੇ ਤੇ ਸੁਣ ਕੇ ਮਨੁੱਖ ਜਾਣਦਾ ਹੈ ਕਿ ਪਾਪ ਉਸਦੇ ਲਈ ਅਹਿਤਕਾਰਕ ਹੈ, ਫਿਰ ਵੀ ਉਹ ਬੇਬਸ ਹੋ ਕੇ ਵਾਰ ਵਾਰ ਪਾਪ ਕਰਦਾ ਹੈ। ਪ੍ਰਾਯਸ਼ਚਿੱਤ ਕਰਨ ਤੋਂ ਬਾਅਦ ਵੀ ਉਹ ਮੁੜ ਪਾਪ ਵਿੱਚ ਕਿਉਂ ਪੈਂਦਾ ਹੈ? ਐਸੇ ਪ੍ਰਾਯਸ਼ਚਿੱਤ ਦੀ ਕੀ ਕਦਰ ਹੈ?
In some religious sects a sinful man goes to a priest to confess his sinful acts and pay a fine, but then he again commits the same sins and returns to confess them again. This is the practice of a professional sinner. Parīkṣit Mahārāja’s observations indicate that even five thousand years ago it was the practice of criminals to atone for their crimes but then commit the same crimes again, as if forced to do so. Therefore, owing to his practical experience, Parīkṣit Mahārāja saw that the process of repeatedly sinning and atoning is pointless. Regardless of how many times he is punished, one who is attached to sense enjoyment will commit sinful acts again and again until he is trained to refrain from enjoying his senses. The word vivaśa is used herein, indicating that even one who does not want to commit sinful acts will be forced to do so by habit. Parīkṣit Mahārāja therefore considered the process of atonement to have little value for saving one from sinful acts. In the following verse he further explains his rejection of this process.
FAQs
This verse highlights that people may knowingly repeat sinful acts even after learning their consequences, implying that mere external atonement may not uproot the inner tendency to sin.
In Canto 6, as the discussion turns toward sin, punishment, and liberation, Parīkṣit questions whether ritual expiation alone can help when a person is still driven by compulsive habits.
It suggests that real change requires addressing the root desire and conditioning behind harmful actions—not only “damage control,” but inner purification and sustained spiritual practice.