The Sacred Laws of the Âryas, Part II — SBE Vol. 14 (trans. Georg Bühler, 1882)
English·1879–1910·trans. Georg Bühler·266 passages
The text · part 12 of 13
14. Gold, a cow, a dress, a horse, land, sesamum, clarified butter, and food (are) the gifts.
15. A year, six months, four (months), three (months), two (months), one (month), twenty-four days, twelve days, six days, three days, a'day and a night, (and) one day are the periods (for penances).
16, These (acts) may be optionally performed if no (particular penance) has been prescribed,
17. (Viz.) for great crimes difficult (penances) and for trivial faults easy ones.
_ 18. The Krvzééhra and the Atikvzéé/ra, as well as the Kandr4yama, are penances for all (offences),
Prasna IV, AnvuyAya 1.
1. We will separately explain the various penances for the several offences, both heavier and lighter ones.
2. Let him prescribe whatever may be befitting for each (case),—heavier (penances) for great (crimes) and easier ones for trivial (faults).
3. Let him perform the penances according to the rule given in the Institutes (of the Sacred Law in cases) where an offence has been committed with the organ or with the feet (and) the arms, through
3. The construction is certainly elliptical. I understand tatra with the first half-verse. Govinda separates the two half-verses, yad upasthakrétam papam, &c., from the first, and reads at the endp. 313 thoughts or speech, through the ear, the skin, the nose or the eye.
4. Or, in (the case of) transgressions committed through the organ of vision, of hearing, of sensation, of smelling, and through thoughts, he also becomes pure by three suppressions of the breath.
5. In case (he commits the offences) of eating the food of a Sadra or of cohabiting with a Sddra female, severally, he must perform, during seven days, seven suppressions of the breath on each day.
6. For partaking of food unfit for eating or drinking, and for selling forbidden merchandise, excepting honey, meat, clarified butter, oil, pungent condiments and bad food, and for similar (offences), he must perform, during twelve days, twelve suppressions of the breath on each day.
7. For other transgressions excepting mortal sins (pataka), crimes causing loss of caste (patantya), and the minor faults (called upapataka), he must perform, during half a month, twelve suppressions of the breath on each day.
8. For other transgressions excepting mortal sins of the half-verse praz4y4man sam4faret, ‘one should perform suppressions of the breath (in even or equal numbers).’
5. Govinda tries to reconcile this rule with the one given above, I, 1, 2, 7, by assuming that the word Sfidra denotes here a Brahmaza who lives like a Sfidra and neglects his sacred duties.
6. I read, conjecturally, dvidasaham, ‘twelve days.’ The MSS.: of the text have dv4dasa dv4dasdham, or corruptions pointing to this reading, and C. I. reads ardhamasam. Regarding avaranna, ‘bad food,’ see note on Apastamba II, 6, 15, 16.
6. I read, conjecturally, dvidasaham, ‘twelve days.’ The MSS.: of the text have dv4dasa dv4dasdham, or corruptions pointing to this reading, and C. I. reads ardhamasam. Regarding avaranna, ‘bad food,’ see note on Apastamba II, 6, 15, 16.
’ 4. I read, conjecturally, ardhamasam, ‘half a month;’ D. has ardham4s4n ; K. dvadas4ham; M. dvadasardham4sam ; C. I. dvadasirdham4s&n, which is explained by shammas4n.
8. I read with M. dvadasa dvadasahan. D. K. have dvadasaham. The commentary omits the Sftra altogether.
314 BAUDHAYANA. IV, rand crimes causing loss of caste, he must perform, during twelve periods of twelve days, twelve suppressions of the breath on each day.
9. For other transgressions excepting mortal sins he must perform, during twelve half-months, twelve suppressions of the breath on each day.
10. But for mortal sins he must perform, during a year, twelve suppressions of the breath on each day.
11. Let him give his daughter, while she still goes naked, to a man who has not broken the vow of chastity and who possesses good qualities, or even to one destitute of good qualities; let him not keep (the maiden) in (his house) after she has reached the age of puberty.
12. He who does not give away a marriageable daughter during three years doubtlessly contracts a guilt equal to (that of) destroying an embryo.
13. Such will be the case if anybody asks her in marriage, and also if nobody demands her. Manu has declared that at each appearance of the menses (the father incurs the guilt of) a mortal sin.
14. Three years let a marriageable damsel wait for the order of her father. But after (that) time let her choose for herself in the fourth year a husband (of) equal (rank). If no man (of) equal (rank) be found, she may take even one destitute of good qualities.
15. Ifa damsel has been abducted by force, and has not been wedded with sacred texts, she may lawfully be given to another man; she is even like a maiden.
9. I read with D., K., and M., dvadasérdhamésan. The commentary omits also this Satra.
11. Vasish/ha XVII, 67-71, and above.
15. Vasishéha XVII, 73.
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16. If, after (a damsel) has been given away, or even after (the nuptial sacrifices) have been offered, the husband dies, she who (thus) has left (her father’s house) and has returned, may be again wedded according to the rule applicable to second weddings, provided the marriage had not been consummated.
17. He who does not approach, during three years, a wife who is marriageable, incurs, without doubt, a guilt equal to that of destroying an embryo.
18. But the ancestors of that man who does not approach his wife who bathed after her temporary uncleanness, though he dwells near her, lie during that month in the menstrual excretions (of the wife).
18. But the ancestors of that man who does not approach his wife who bathed after her temporary uncleanness, though he dwells near her, lie during that month in the menstrual excretions (of the wife).
19. They declare that the guilt of the husband who does not approach his wife in due season, of him who approaches her during her temporary uncleanness, and of him who commits an unnatural crime (with her), is equally (great).
20. Let him proclaim in the village a wife who, being obdurate against her husband, makes herself sterile, as one who destroys embryos, and drive her from his house.
21. But for the transgression of that husband who does not approach a wife who bathed after temporary uncleanness, (the performance of) one hundred suppressions of the breath is prescribed (as a penance).
16. Vasishiha XVII, 74.
21. The MSS. of the text read, rétusnatam tu yo bhary4m niyatam brahmafarinim | niyamatikrame tasya praz4yamasatam smrztam. The commentary omits the first half of the verse altogether. The latter, as read in the MSS., gives no sense. It seems to me that
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22. Seated with Kusa grass in his hands, let him repeatedly suppress his breath, and again and again recite purificatory texts, the Vy4hrztis, the syllable Om, and the daily portion of the Veda.
23. Always intent on the practice of Yoga, let him again and again suppress his breath. (Thus) he performs the highest austerity up to the ends of his hair and up to the ends of his nails.
24. Through the obstruction (of the respiration) air is generated, through air fire is produced, then through heat water is formed; hence he is internally purified by (those) three.
25. Through the practice of Yoga (true) knowledge is obtained, Yoga is the sum of the sacred law, all good qualities are gained through Yoga; therefore let him always be absorbed in the practice of Yoga.
26. The Vedas likewise begin with the syllable Om, and they end with the syllable Om. The syllable Om and the Vydhvztis are the eternal, everlasting Brahman.
27. For him who is constantly engaged in (reciting) the syllable Om, the seven Vy4hr¢tis, and the three-footed Gayatri, no danger exists anywhere.
28. If, restraining his breath, he thrice recites the G4yatrt together with the syllable Om and with the (text called) Siras, that is called one suppression of breath.
29. But sixteen suppressions of breath, accom-
either its end must have been samnidhau nopaga&hati (as in Sfitra 17), or that a whole half-verse has been lost. 22-24. Vasishtéha XXV, 4-6. 25. Vasishtha XXV, 8. 26. Vasishtha XXV, ro. 24. Vasishiha XXV, 9. 28. Vasishéha XXV, 13. 29. Vasish#ha XXVI, 4.
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panied by (the recitation of) the Vy4hvztis and of the syllable Om, repeated daily, purify after a month even the slayer of a learned Brahmaza.
30. That is the highest austerity, that is the best description of the sacred law. That, indeed, is the best means of removing all sin.
Prasna IV,. ApuvAya 2.
30. That is the highest austerity, that is the best description of the sacred law. That, indeed, is the best means of removing all sin.
Prasna IV,. ApuvAya 2.
1. We will separately explain the various penances for the several offences, both heavier and lighter ones.
2. Let him prescribe whatever may be befitting for each (case),—heavier penances for great (crimes), and lighter ones for trivial (faults).
3. Let him perform the penances according to the rule given in the Institutes of the Sacred Law.
4. He who is about to accept gifts, or he who has accepted gifts, must repeatedly recite the four Rikverses (called) Taratsamandts.
5. But in case one has eaten any kind of forbidden food, or that given by a person whose food must not be eaten, the means of removing the guilt is to sprinkle water (over one’s head) while one recites the Taratsamandi /zkas.
6. But we will, hereafter, declare another rule for (the expiation of) the murder of a learned Brahmaza, whereby (men) are freed also from mortal sins of all (kinds).
7. Let him (perform), during twelve nights, sup-
_ 4. Gautama XXIV, 2. The gift is, of course, one which ought not to be accepted.
5. Rig-veda IX, 58. MArganam, literally ‘rubbing,’ means sprinkling the head with a handful of water—Govinda. -p. 2 pressions of the breath (and) mutter purificatory texts, the Vy4hvitis, the syllable Om, (and) the Aghamarshawza hymn, (living) on milk;
8. Or (he becomes) pure if he bathes, and during three (days and) nights subsists on air and (remains dressed) in wet clothes.
9. But if he has repeatedly committed forbidden acts of all kinds, and has (afterwards) worshipped reciting the Varumt (texts), he is freed from all sin.
10. Now a student who has broken his vow (avaktrzin) shall heap fuel on the fire on the night of the new moon, perform the preparatory ceremonies required for a Darvthoma, and offer two oblations of clarified butter (reciting the following texts): ‘O Lust, I have broken my vow, my vow I have broken, O Lust, to Lust Sv4h4;’ ‘O Lust, I have done evil, I have done evil, O Lust, to Lust Sv4ha.’
11. After he has made the offering, he shall address the fire, closely joining his hands and turning sideways, (with the following texts): ‘May the Maruts grant me, may Indra, may Brzhaspati, may this fire grant me long life and strength, make me long-lived.’ The Maruts, forsooth, give back to him the vital airs, Indra gives back to him strength, Brzhaspati the lustre of Brahman, Fire all the remainder. (Thus) his body is made whole, and he attains the full length of life. Let him next address (the gods) with three (repetitions of the texts).
9. ‘ Upasthana, “worshipping,” i.e. sprinkling one’s head with a handful of water.’-—Govinda.
ro. A repetition of the rule given above, II, 1,1, 34; see also III, 4.
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For the gods are trebly true. (All that) has been declared in the Veda.
9. ‘ Upasthana, “worshipping,” i.e. sprinkling one’s head with a handful of water.’-—Govinda.
ro. A repetition of the rule given above, II, 1,1, 34; see also III, 4.
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For the gods are trebly true. (All that) has been declared in the Veda.
12. He who considers himself defiled by minor offences (upap4taka), will be freed from all guilt if he offers burnt oblations according to this same rule;
13. Or if he has partaken of food unfit to be eaten or to be drunk or of forbidden food, and if he has committed sinful acts or performed sinful rites either unintentionally or intentionally, and if he has had connexion with a female of the Sfidra caste or committed an unnatural crime, he becomes pure by bathing (and reciting) the Ablinga (verses) and (those called) Varuzis.
14. Now they quote also (the following verse) : ‘If he has partaken of food unfit to be eaten or to be drunk, or of forbidden food, and if he has committed forbidden acts or performed forbidden rites, he will, nevertheless, be freed from (crimes) committed intentionally which-are similar to mortal sins, nay, even from mortal sins (pAtaka).’
15. Or let him fast during three (days and) nights, bathe thrice a day, and, suppressing his breath, thrice recite the Aghamarshava. Manu has declared that that is equal (in efficacy) to the final bath at a horse-sacrifice.
12. Gautama XXV, 6.
13. Govinda gives, like Haradatta on Gautama XXV, 7, as an instance of a doshavat karma, ‘a sinful rite,’ the abhi#dra or ‘ magic rite in order to harm enemies.’ The expression has, however, in our Sfitra, a wider sense.
14. I.e. if he performs the penance prescribed in the preceding Sfitra.
15. Vasishéha XXVI, 8; Gautama XXIV, 10.
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16. And it is declared in the Veda, ‘(That is) the ancient purificatory rite, which is widely known (in the Institutes of the Sacred Law); purified thereby man conquers sin. May we, sanctified by this holy means of purification, conquer our enemy, sin.’
Prasna IV, ApuyAya 3.
1, We will explain the (secret) penances which are not prescribed (by others, but by the offender himself, and) particularly what shall be done in (case) faults (have been committed) by men who, with concentrated minds, (are) intent (on the performance of their duties).
2. (Such a man) may sip water, (in order to atone) for all mortal sins, reciting the syllable Om and all the Vyahzztis.
3. When he sips water the first time, he gladdens the Azg-veda, the second time the Yagur-veda, the third time the SAma-veda.
4. When he wipes (his lips) the first time, he gladdens the Atharva-veda, the second time the Itihdsas and Purdmas,
5. When he sprinkles water on the right hand, the feet, the head, the heart, the nostrils, the eyes, the ears, and the navel, he gladdens the trees and herbs and all deities. Therefore he is freed from all sin by sipping water.
When he sprinkles water on the right hand, the feet, the head, the heart, the nostrils, the eyes, the ears, and the navel, he gladdens the trees and herbs and all deities. Therefore he is freed from all sin by sipping water.
3. 1. Vasishtha XXV, 1-2. The whole Adhy4ya is left out in the Dekhan MSS., including K. The omission may have been caused by the circumstance that the initial verses of AdhyAyas 3 and 4 are identical.
' 2, Gautama XXV, 9; Vasishtha XXV, 4. 3-5. See the rules for sipping water, given above, I, 5,8, 19-26.
.
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6. Or let him offer in the fire eight pieces of sacred fuel, reciting (the following) eight (texts) : ‘Thou art the expiation of sin committed by the gods, Svah4;’ ‘Thou art the expiation of sin committed by men, Sv4h4;’ ‘Thou art the expiation of sin committed by the manes, Sv4ha ;’ ‘ Thou art the expiation of sin committed by myself, Svaha;’ ‘Thou art the expiation of the sin which we have committed either by day or by night, Sva4h4;’ ‘Thou art the expiation of the sin which we have committed either sleeping or waking, Svah4;’ ‘Thou art the expiation of the sin which we have committed either intentionally or unintentionally, Svaha;’ ‘ Thou art the expiation of every sin, Svaha.’
4. When he has offered (these eight oblations) hé will be freed from all guilt.
8. Now they quote also (the following verse) : ‘The Aghamarshaza, the Devakrzta, the Suddhavatts, the TaratsamA4s, the Kishm4azdls, the PAvamAnts, the Viragds, the Mvttyulangala, the Durga (Savitri), the Vy4hvztis, and the Rudras (are texts) which are very efficacious for effacing sin.’
Prasna IV, ApnyAya 4,
1. We will explain the (secret) penances which are not prescribed (by others, but by the offender himself, and) particularly what shall be done in (case) faults (have been committed) by men who, with concentrated minds, (are) intent (on the performance of their duties).
6. Gautama XXV, 10. The Mantras occur Taitt. Aramyaka
X, 59. ee 8. Vishzu LVI, 3, and note; Vasish##a XXVIII, ro-r5.
[14] ¥
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2. He who, standing in water, thrice recites that (hymn of) Aghamarshaza (which begins), ‘Both right and truth,’ will be freed from all guilt.
3. He who, standing in water, thrice recites the verse, ‘This spotted bull,’ &c., will be freed from all guilt ;
4. He who, standing in water, thrice recites the verse, ‘Freed from the post as it were,’ will be freed from all guilt.
_ 5. He who, standing in water, thrice recites the verse, ‘A swan dwelling in purity,’ will be freed from all guilt ;
6. Or, he who, standing in water, thrice recites the SAvitri, foot by foot, half verse by half verse, and afterwards entire, will be freed from all guilt ;
7. Or, he who, standing in water, thrice recites the Vy4hvztis, both separately and altogether, will be freed from all guilt ;
8. Or, he who, standing in water, thrice recites the syllable Om alone, will be freed from all guilt.
Or, he who, standing in water, thrice recites the Vy4hvztis, both separately and altogether, will be freed from all guilt ;
8. Or, he who, standing in water, thrice recites the syllable Om alone, will be freed from all guilt.
' g. Let him not teach these Institutes of the Sacred Law to one who is neither his son nor his pupil, nor has resided (in his house) less than a year.
10. The fee (for teaching it) is one thousand (pazas, or) ten cows and a bull, or the worship of the teacher.
Prasna IV, ApuyAya 5.
1. Now, therefore, I will proclaim by what rites, connected with the Saman, Ak, Yagus, and Atharva-
4. 2. Taitt. Aranyaka X, 1, 13. 3. Taitt. Aranyaka I, 5, 3, I. "4. Taitt. Brahmaaa II, 4, 4, 9.
5. 1. All the Dekhan MSS., including K., have been copied fromp. 323 vedas, (man) quickly attains the wishes of his heart.
2. Having purified his body by muttered prayers, burnt oblations, IshZis, restraints, and the like, he will accomplish all his objects. He will not attain success in any other way.
3. A Brahmamza, who is going to mutter prayers, to offer burnt oblations or Ish¢is, or to practise restraints, shall, first, during the bright half of the month, on a lucky day and under a lucky constellation, cause his hair and beard to be cut.
4. Let him bathe in the morning, at noon, and in the evening ; let him beware of anger and untruth ; let him not address women and Sfdras; let him be continent, and subsist solely on food fit for offerings.
5. Avoiding to sleep in the day-time, let him worship cows, Brahmamzas, manes, and gods. As long as he is engaged in muttering prayers, offering Homas and Ish¢is, and practising restraints, let him stand during the day and sit during the ‘night.
6. The Krzkékhra (penance) revealed by Pragépati lasts twelve days, (which are divided into four separate) periods of three days; (during the first period of three days he eats) in the day-time (only, during the second) at night (only, during the third he subsists on) food given without asking, (and during the fourth) finally (he lives on) air.
a MS. the leaves of which were out of order. After the first words of ver. 1, they have kshiram dadhisarpiZ kusodakam, which belongs to ver. 26, and they go on with the text down to IV, 7, 7, after which the end of IV, 5,1 and 2-25 are given.— Yantra, “ restraints,” i.e. Krikkhras and the like, (which are called so) on account of the restraint of the senses (required for them).’—Govinda.
3-5. Vasishtha XXIV, 5.
6. Vasish‘4a XXI, 20. Repeated, see above, II, 1, 2, 38.
y2
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7. (If one eats on) one (day in) the morning (only), and (on the following day) at night (only, on the next day food) given without asking, (and on the fourth day) subsists on air, and repeats this three times, that is called the Kvzééhra (penance) of children.
y2
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7. (If one eats on) one (day in) the morning (only), and (on the following day) at night (only, on the next day food) given without asking, (and on the fourth day) subsists on air, and repeats this three times, that is called the Kvzééhra (penance) of children.
8. (If) one eats one mouthful only at each (meal), following, during (three) periods of three days, the rules given above, and subsists during another period of three days on air, that is called the Atikvzékhra penance.
g. (If) during those (first) three periods of three days one partakes of water only, and subsists afterwards (during three days) on air, that third (variety) must be known to be the most efficacious Kvz&khAratikrzkkhra penance.
10. If one drinks hot milk, (hot) clarified butter, (and a hot) decoction of Kusa grass, each during three days, and fasts during another three days, that is called the Taptaks££/ra.
11. (If one lives during one day) on cow’s urine, (during one day) on cowdung, (during one day) on milk, (during one day) on sour milk, (during one day) on clarified butter, (during one day) on a decoction of Kusa grass, and during one (day and) night on air, that is called the SAmt4pana Krzé&hra.
12. Let him take the cow’s urine, reciting the GAyatri; the cowdung, (reciting the text), ‘Gandha-
4. Vasishtha XXIII, 43; see above, II, 1, 2, 39. -8. Vasish/ha XXIV, 2-3; see above, II, 1, 2, 40. _ g. See above, II, 1, 2, 41. 10. See above, II, 1, 2, 37.
11. Vasish4ha XXVII, 13; Vishnu XLVI, 19. 12, The texts quoted are found, Taitt. Aranyaka X, 1,10; Ill, 17; Taitt, Samhita I, 5,11, 4, 7; 1,1, 10,3; VII, 1, 11,1.
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dvaram;’ the milk, (reciting the verse), ‘ApyAyasva;’ the sour milk, reciting (the verse), ‘Dadhikravaa;’ the clarified butter, (saying), “Sukram asi;” the decoction of Kusa grass (with the text), ‘Devasya tv4;’
13. (And mix together) one part of cow’s urine, half as much cowdung, three parts of milk, two of sour milk, one part of clarified butter, and one part of water boiled with Kusa grass; a SAmtApana Krikkhra (performed) in this manner will purify even a Svapdka.
14. He who subsists during five (days and) nights on cow’s urine, cowdung, milk, sour milk, and clarified butter will be purified by (that) Pa#éagavya (the five products of the cow).
15. If, self-restrained and attentive, he fasts during twelve days, that is called a Pardka Krzkéhra, which destroys all sin.
16. If he subsists on cows urine and the other (substances named above), one day on each, and continues (this mode of life) during thrice seven days, the theologians call that a Mahds4mtapana Krzé£hra.
17. If he daily adds to his food one mouthful during the bright (half of the month) and diminishes it daily by one mouthful during the dark (half of the month), and keeps two fasts in the two halves of the month, that is called a KAndrdyama.
17. If he daily adds to his food one mouthful during the bright (half of the month) and diminishes it daily by one mouthful during the dark (half of the month), and keeps two fasts in the two halves of the month, that is called a KAndrdyama.
18. If, with concentrated mind, a Brdhmama eats four mouthfuls in the morning and four mouthfuls when the sun has set, he will perform the X4ndréyawa of children.
13. Vasish4ta XXVII, 13. 14, Vasishtha XXVII, 14.
15. Vishvu XLVI, 18. 16. Vishzu XLVI, 20.
17. Vasish‘ha XXVII, 21; see above, III, 8.
18. Vishzu XLVII, 8.
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19. If, self-restrained, he daily eats, during a month, at midday eight mouthfuls of food, fit for a sacrifice, he will perform the AAndrayaza of ascetics.
20. But a Brahmaza who eats anyhow, during a month, thrice eighty mouthfuls of food, fit for a sacrifice, goes to the world of the moon.
21. As the rising moon frees the world from the fear of darkness, even so a Brahmaza who performs a KAndrayaza removes the fear of sin.
22. He who lives one day on (rice)-grains, three days on oil-cakes, five days on buttermilk mixed with water, seven days on water, and (one day) on air, (performs) the guilt-destroying Tulapurusha.
23. Living on barley-gruel (yavaka) removes the guilt of corporeal beings after seven days, and so does a fast of seven days; that has been recognised by wise men.
24. By dressing in wet clothes, by living in the open air, and by exposing himself to the sun during the light halves of the months Pausha (December— January), Bhadrapada (August-September), and Gyeshtda (May-June), a Brahmama is freed from (all) sin excepting crimes causing loss of caste (patantya).
25. (If one swallows) cows’ urine, cowdung, milk,
19. Vishvu XLVII, 7.
20, Vishnu XLVII, 9. Govinda places this verse before Stra 19.
22. Vishnu XLVII, 22.
24. The meaning is that the performer is to stand in wet clothes during the first half of the month Pausha, in the cold season; to live in the open air during the first half of Bhadrapada, in the rainy season ; and to allow himself to be broiled by the sun in Gyeshéha, the hottest time of the hot season.
25. I doubt if the reading of Govinda, yava#amena (explainedp. 327 sour milk, clarified butter, and a decoction of Kusa grass, mixed with barley gruel, that is the most sanctifying Brahmakdréa.
26. He who fasts on the new moon day and eats sesamum grains on the full moon day, will be freed in the course of a year from the sins which he committed in the bright and the dark halves of the month. 27. He who lives on alms obtained from Agnihotrins is purified in one month; (he who obtains his food) from a Y4y4vara, in ten days; he who receives it from a hermit in the forest, in five days;
27. He who lives on alms obtained from Agnihotrins is purified in one month; (he who obtains his food) from a Y4y4vara, in ten days; he who receives it from a hermit in the forest, in five days;
28. (He who lives) on food given by a person who has a store sufficient for one day only, will be purified in one day; he who drinks water given by a person subsisting by the Kapota-vvztti (pigeonlife), is purified in three (days).
29. If one recites the whole Azg-veda, Yagurveda, and SAma-veda, or thrice reads one of thesé Vedas and fasts, (that is) a most efficient means of purification.
30. Now if one is in haste to finish, one may live on air during a day, and pass the night standing in water, that is equal (in efficacy) to a Pragdpatya (Krikkhra). .
31. He who at sunrise mutters the Gayatrt one thousand and eight times, is free from all sin, provided he has not slain a learned Brahmaza.
by yavagfz) samyuktam, ‘mixed with barley-gruel,’ is correct. All . the MSS. of the text have yavianim ekasamyukto, which I do not understand. Govinda has Brahmakrzkkhrak instead of Brahmakfrfak, But see the Petersb. Dict. s. v. brahmak(irka.
28. Regarding the Kapota-vritti, see above, III, 2, 15.
30. Vasish‘ha XXVII, 17. Govinda adds after kartum, ‘to finish,’ ‘ the rites connected with the Vedas’ (Sfitra 1).
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32. He who distributes food, speaks the truth, and has compassion on all living beings, is more (holy) than all those who have been purified by the restraints mentioned above.
Prasna IV, ApnyAya 6,
1. The (eleven Anuvakas called) Rudras together with (the ten hymns) seen by Madhudéf/andas, the Géyatri with the syllable Om, and likewise the seven Vy4hrvztis (are the texts) which should be muttered (and) which remove guilt.
2. The Mvzgareshdi, the Pavitresh/i, the Trihavis, the P4vamant are the Ish¢is which efface sin, if they are (each) combined with the VaisvAnara (Dvadasakapéla).
3-4. Learn, also, the following most excellent secret; he will be freed from all sins of all kinds who sprinkles himself with water, reciting the Payitras, who mutters the eleven (Anuvakas called) Rudras, who offers burnt oblations of butter, reciting the Payitras, and gives gold, a cow, and sesamum (to Braéhmamas).
5. He who partakes of boiled barley-gruel, mixed with cow’s urine, liquid cowdung, sour milk, milk, and butter, is quickly freed from sin.
6. Both he who has begotten a child on a Sidra woman and he who has had connexion with a female,
6. 4. The hymns are Rig-veda I, 1-10.
2. Regarding the MrgareshA, see Taitt. Samhita IV, 7,15. In explanation of the term Trihavis, Govinda adds the word Savaneshé,
5. Yavaka, translated, as usually, by barley-gruel, can also denote, as Govinda points out, other dishes made of barley,
6. See aboye, II, 1, 2, 7, 10, 13-14.
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intercourse with whom is forbidden (agamyé4), are purified (if they live) according to this rule during seven days.
See aboye, II, 1, 2, 7, 10, 13-14.
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intercourse with whom is forbidden (agamyé4), are purified (if they live) according to this rule during seven days.
7. (That is likewise) the remedy when one has swallowed semen, ordure, and urine, or eaten the food of persons whose food must not be eaten, (and also) when a younger brother has kindled the sacred fire, has offered a Srauta sacrifice, or taken a wife before the elder.
8. He who has committed even a great number of (wicked) actions, excepting mortal sins, will be freed (by that rule) from all guilt. That is the statement of the virtuous.
9, But (this) ordinance, which is based on the authority of the sacred texts, is stated (to be that) through which Bharadvaga and others became equal to Brahman.
10. Through the performance of these rites a Braéhmasa, whose heart is full of peace, obtains whatever desires he may have in his heart.
Prasna IV, ApuyAya 7.
1. The wishes of a Brahmaza who has left off evil deeds and is (ever) engaged in holy works are fulfilled even without (the practice of) restraints.
2. Upright Brahmawas quickly accomplish what-
7. See above, II, 1,1, 21, 39-40.- I follow the reading of M. and of the commentary, paryadhanegyayor etat parivitte 4a bheshagam. The reading of the Dekhan MSS. is etat patite Aaiva bhoganam, ‘that food must be eaten...., and when one has become qn outcast.’
7. 1. Yantrani, ‘restraints,’ i.e. Krze&hras, the fasts, and other practices described in the preceding chapters.
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ever they wish in their hearts, if they are purified by honest actions.
3. Thus a wise man should practise those restraints until he has purified his bodily frame.
4. He who has been purified by those restraints should, after fasting three (days and) nights, begin the performance of that sacred rite through which he wishes to gain the fulfilment of his desires,—
5. (Reciting) the Kshapavitra, the Sahasraksha, the Mvzgara, the two Gamas (called) Amhomué, the PAvamants, the Kishm4azdis, and the Aas, addressed to Vaisvanara,
6. (And) offering with (each of) these (Mantras) boiled rice and clarified butter during seven days, in the morning, at midday, and in the evening, keeping a rigid silence, living on food fit for a sacrifice, restraining his senses and his actions,
7. He is freed from all crimes, even mortal sins, after looking on a cross-road at a pot filled with water, (and reciting the text), ‘Simhe me manyudZ.’
8. He is freed from the multitude of sins, committed unintentionally in old age, in youth, and in infancy, and even from those belonging to former births;
9. After feeding at the end (of the seven days) Bréhmazas with milk and rice, well mixed with
He is freed from the multitude of sins, committed unintentionally in old age, in youth, and in infancy, and even from those belonging to former births; 9. After feeding at the end (of the seven days) Bréhmazas with milk and rice, well mixed with
5. According to Govinda the Kshapavitra, or as the Dekhan MSS. read, Kshmapavitra, occurs in the SAtrap4sha of the Taittiriyas, consists of six verses, and begins ‘Agne naya.’ The text meant must be similar to Taitt. Samhita I, 1,14, 3. The Sahasraksha is the Purushasiikta. The Mrig4ra consists of the Yagy4nuvakyds of the Mrig4reshé, Taitt. Samhita IV, 7,15. The two Ganas called Amhomué are found Taitt. Samhita II, 3, 13, 1, ‘y4 vam indravaruzau’ and ‘yo vam indravarumau.’ The verses addressed to Agni Vaisvanara are the first eight of Taitt. Samhita I, 5, 11.
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butter, and distributing to them after their dinner cows, land, sesamum, and gold,
10. A Brahmaza becomes internally pure, his guilt being consumed like fuel, and fit for the performance of rites which secure the fulfilment of wishes and of rites like the kindling of the sacred fire.
Prasna IV, ApuyAya 8.
1. He who, through excessive greed or carelessness, performs this rite for others, is tainted by sin, and perishes like one who has swallowed poison.
2. A Braéhmaza who performs this rite for his teacher, his father, his mother, or for himself is resplendent like the sun. Therefore this rite may be performed for those (persons). °
3. Ka (Pragapati) purified by means of this rite the god with a thousand eyes (Sahasraksha), Fire, Wind, the Sun, Soma, Yama, and other lords of the gods.
4. Whatever there is in these three worlds, famed as possessing a holy name, Brahmamzas and the rest, (all) that was produced by Ka through this rite of sanctification.
5. This sin-destroying secret of Pragdpati was first produced; thereafter thousands of purificatory rites came into existence.
6. He who performs those eight Gazahomas on the (first) day of thé year, of a half-year, of a season, or of a fortnight, sanctifies ten ancestors and ten descendants of his line;
7. And, while still on earth, he is known to the
8.5. Ie. those mentioned V, 7, 5.
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gods in heaven as a holy man, and (after death) that virtuous man rejoices for a very long time in heaven like a god.
8. If a Brahmaza is unable to offer those eight Gaxahomas, let him offer one; thereby his guilt is effaced.
9. He, also, whose sons or pupils offer those eight Gazahomas, is freed from his sin which is bought off by his having instructed (them).
10. Through a desire of removing one’s guilt one even may cause (these oblations) to be offered by men who have been engaged for money, in case oneself is unable (to do it); a man need not torment himself.
11. Even among the virtuous a distribution of wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed from guilt.
11. Even among the virtuous a distribution of wealth is made (for the success) of holy rites; sometimes a man who is free from debt is (thereby) freed from guilt.
12. Liberated according to this rule from the ocean of guilt and debt, he considers himself pure and able to successfully perform the sacred rites.
13. But in the case of that pure mortal who, freed from all sin and debts, begins the sacred rites, they will succeed without any effort.
14. Let him daily (study and) teach this holy (rule) of PragApati, which the sage has proclaimed, let him remember it or hear it. (By doing that) he is freed from all guilt and will be exalted in Brahman’s world.
ro. The meaning is that in case a wealthy man is unable to bear ‘the restraints,’ he may hire others to perform the Homas. Though the hired performer will be guilty of a serious offence (Sftra 1), the person who causes them to be performed will derive benefit from them.
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15. Let him mutter during twelve days those sacred texts through which he wishes to accomplish (his desires), eating once (a day) at night boiled rice with clarified butter, with milk, or with sour milk. :
16, (Let him offer) ten times a burnt oblation and sprinkle clarified butter. (That is) the preliminary worship (which must be performed) when one desires to accomplish one’s objects through those sacred texts.
PARISISH7TA.
Prasna VII, ApuyAya 5,
1, We will explain the rule for the adoption of a son.
2. Man, formed of virile seed and uterine blood, proceeds from his mother and father (as an effect) from its cause.
3. (Therefore) the father and the mother have power to give, to abandon, or to sell their (son).
4. But let him not give nor receive (in adoption) an only son;
5. For he (must remain) to continue the line of the ancestors.
6. Let a woman neither give nor receive a son except with the permission of her husband.
7. He who is desirous of adoptimg (a son) procures two garments, two earrings, and a finger-ring ; a spiritual guide who has studied the whole Veda; a layer of Kusa grass and fuel of Palasa wood and so forth.
5. 1. This chapter has been translated by Mr. Sutherland, Dattaka Mimamsa V, 42, and Dattaka Kandrika II, 16, and by myself, Journal Bengal Br. Roy. As. Soc., vol. XXXV, p. 162.
2-6. Identical with Vasish#zaa XV, 1-5. The best MS. omits the particle tu, ‘ but,’ in Sftra 6, while others have it.
7-8. Vasishtha XV, 7. The translation of madhye by ‘in their presence’ rests on the authority of the Samsk4rakaustubha 47 b, 11, where it is explained madhye [a] iti bandhusamaksham. The other explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers, is, however, also possible.
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The other explanation ‘in the middle (of his dwelling),’ to which the interpolated text of the Dattaka Mimams& and Dattaka Xandrik4 refers, is, however, also possible.
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8. Then he convenes his relations, informs the king (of his intention to adopt) in (their) presence, feeds the (invited) Brdhmazas in the assembly or in (his) dwelling, and makes them wish him ‘an auspicious day,’ ‘hail,’ (and) ‘ prosperity.’
9. Then he performs the ceremonies which begin with the drawing of the lines on the altar and end with the placing of the water-vessels, goes to the giver (of the child) and should address (this) request (to him), ‘Give me (thy) son,’
10. The other answers, ‘I give (him).’
11. He receives (the child with these words), ‘I take thee for the fulfilment of (my) religious duties ; I take thee to continue the line (of my ancestors).
12. Then he adorns him with the (above-mentioned) two garments, the two earrings, and the finger-ring, performs the rites which begin with the placing of the (pieces of wood called) paridhis (fences round the altar) and end with the Agnimukha, and offers (a portion): of the cooked (food) in the fire.
13. Having recited the Puronuvaky4 (verse), ‘He who thinking of thee with a discerning mind,’ &c., he offers an oblation, reciting the Y4gy4 (verse), ‘To which performer of good deeds, thou, O Gatavedas,’ &c.
14. Then he offers (oblations, reciting), the Vyahvitis ;—({the ceremonies) which begin the oblation to Agni Svishéakvzt and end with the presentation
8. The ceremony alluded to is the so-called puzydhava4anam.
12. The correct reading is pakvag guhoti.
13. The two texts are found Taittirtya Samhita I, 4, 46,1.
14. Vasishtha XV, 7. The parenthetical phrase occurs frequently in the Dharma-sftra ; see e.g. III, 4, 3.
336 BAUDHAYANA. VIO, g.
of a cow as a fee (to the officiating priest are) known ;—
15. And presents (to the spiritual guide) as a sacrificial fee those two dresses, those two earrings, and that finger-ring (with which he had adorned the child).
16. If after the performance of these (rites) a legitimate son of his own body is born (to the adopter, then the adopted son) receives a fourth (of the legitimate son’s) share. Thus says Baudhdyana.
Atrey}, etymology of, Va. XX, 35-36. See Murder, penance for.
Aukheyas, vol. ii, p. xv.
Aukhya, vol. xiv, p. xxxvi.
Ga, xv, 16; Ba.
Aupagandhani, vol. xiv, p. xl. Ba. Il, 3, 33- Austerity, Ga. XIX, 11,15. Va. Xx,
473 XX, 8. Ba. II, 9, 9, 13. Avakirnin. See Student, penances for. Avanti, country, Ba. 1, 2, 13. Avaras, men of later times, vol. ii, pp. xvii, xxxvii, Ap. p.19; I, 13, 10, Ayogava caste, Ga. IV, 17. 16, 8; 17,1, 8.
Ba. 1,
Bali offering, Ap. 1, 12, 163 IU, 3, 12-15, 18-4, 9. Ga. II, 43 V, 9-17. Va.X1,4. Ba. Il, 5,113 vol. xiv, p. 257.