The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)
English·1879–1910·trans. Georg Bühler·567 passages
The text · part 22 of 27
130. A Brahmaza who has slain a virtuous Vaisya, shall perform the same penance during one year, or he may give one hundred cows and one
(bull).
(verse 66), according to which the murder of a Sfdra, a Vaisya, and a Kshatriya is an Upapataka, to be expiated by a three months’ Govrata or a lunar penance, refers to the cases of persons who do not live in accordance with the sacred law.
128. I read with Medh., Gov., Kull. (commentary), Nand., K., suddhyartham 4tmanad, instead of suéaritavratad (editions), which latter reading is evidently wrong.
129. According to Medh. and R&gh., this verse is merely a repetition of the rule given in verse 127. But others, mentioned by him, Gov., Kull., and Nar., think that the special observances prescribed during the twelve years’ penance, e.g. carrying a skull instead of a flag, which this verse does not expressly mention, need not be kept. Nand. reads dvyabdam, ‘two years,’ instead of tryabdam.
130. I read with Gov., Kull., Nar., Ragh., Nand., and K. dadyad vaikasatam, instead of dady4#éaikasatam (Medh., editions, and probably mentioned by N4r.). According to Gov. and Kull. the two penances are to be performed optionally, in case a virtuous Vaisya has been killed unintentionally. RAgh. seems to hold the same opinion. But Medh. says that the first penance is to be performed for the murder of a Vaisya who was less distinguished than the one referred to in verse 127. N4r. finally thinks that the verse refers to a Vaisya engaged in the performance of a sacrifice, and that the
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131. He who has slain a Sédra, shall perform that whole penance during six months, or he may also give ten white cows and one bull to a Brdahmaza.
132. Having killed a cat, an ichneumon, a blue jay, a frog, a dog, an iguana, an owl, or a crow, he shall perform the penance for the murder of a Sddra ;
133. Or he may drink milk during three days, or walk one hundred yoganas, or bathe in a river, or mutter the hymn addressed to the Waters.
134. For killing a snake, a Bréhmamza shall give a spade of black iron, for a eunuch a load of straw and a mAdsha of lead;
particle va,‘or,’ takes the place of the copula, and thus one penance only is prescribed.
131. Gov. and Kull. hold that these penances, too, are to be performed in the case of an unintentional homicide. Medh. explains sitaA, ‘white,’ to mean ‘not white in colour, but (called so) because they resemble in purity (white substances), and give much milk and are accompanied by their calves.’
Gov. and Kull. hold that these penances, too, are to be performed in the case of an unintentional homicide. Medh. explains sitaA, ‘white,’ to mean ‘not white in colour, but (called so) because they resemble in purity (white substances), and give much milk and are accompanied by their calves.’
132. Ap. I, 25,13; Gaut. XXII, 19; Vas. XXI, 24; Vi. L, 30-32; Yagi. III, 270. Gov., Kull., Nand. expressly state that the penance for the murder of a Sfidra is to be performed for intentionally (thus also Nar.) killing any single one of these animals, while Medh. thinks that the rule holds good only if one has killed all of them. The penance intended is, according to Gov., Kull., Nar., and Ragh., not that mentioned in the preceding verse, but the lunar penance (Gov., Kull., Ragh.), or the Govrata (Gov., Kull.), or the Tapta KrikkAra (N4r.).
133. According to Gov., Kull., Nar., Ragh., these penances are to be performed if the animal has been killed unintentionally ; according to Medh. they serve to expiate the slaughter of a single animal. The choice among the four penances depends according to Kull. and Ragh. on the strength of the offender, according to Gov. and Nar. on his caste and other circumstances. ‘A yogana,’ i.e. 24-9 miles. The hymn mentioned is found Rig-veda X, 9.
134. Gaut. XXII, 23, 25; Vi. L, 34-35; Yagi. II, 273. ‘A Brahmaza,’ i.e. ‘even a Bréhmama’ (N4r.). The recipient of the gift is in every case a Brahmaza.
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135. For a boar a pot of clarified butter, for a partridge a drova of sesamum-grains, for a parrot a calf two years old, for a crane (a calf) three years old.
136. If he has killed a Hamsa, a Balaka, a heron, a peacock, a monkey, a falcon, or a BhAsa, he shall give a cow to a Brahmaaa.
137. For killing a horse, he shall give a garment, for (killing) an elephant, five black bulls, for (killing) a goat, or a sheep, a draught-ox, for killing a donkey, (a calf) one year old;
138. But for killing carnivorous wild beasts, he shall give a milch-cow, for (killing) wild beasts that are not carnivorous, a heifer, for killing a camel, one krzshzala.
139. For killing adulterous women of the four castes, he must give, in order to purify himself, respectively a leathern bag, a bow, a goat, or a sheep.
140. A twice-born man, who is unable to atone by gifts for the slaughter of a serpent and the other (creatures mentioned), shall perform for each of them, a Kvzkéhra (penance) in order to remove his guilt.
141. But for destroying one thousand (small)
135. Gaut. XXII, 24; Vi. L, 36-39; Yag%. III, 271, 273-274. Kumbha, ‘a pot,’ i.e. ‘of 200 palas’ (Nar.). A droma, i.e. four adhakas (Medh.), or 128 palas (N4r.).
136. Vi. L, 33; Yag#. II, 272.
137. Vi. L, 25-28; YAga. III, 271, 274.
138. Vi. L, 29, 40-41; Yager. III, 272-273. ‘A kréshaala,’ i.e. ‘of gold’ (Medh., Gov., Kull., Nar., Nand., Ragh.).
Kumbha, ‘a pot,’ i.e. ‘of 200 palas’ (Nar.). A droma, i.e. four adhakas (Medh.), or 128 palas (N4r.).
136. Vi. L, 33; Yag#. II, 272.
137. Vi. L, 25-28; YAga. III, 271, 274.
138. Vi. L, 29, 40-41; Yager. III, 272-273. ‘A kréshaala,’ i.e. ‘of gold’ (Medh., Gov., Kull., Nar., Nand., Ragh.).
139. Gaut. XXII, 26; Yagw. III, 268. ‘Respectively,’ i. e. according to the order of the castes. Ragh. adds ‘ unintentionally.’
140. Y4gn. III, 274; Vas. XXI, 26
141. Gaut. XXII, 20-21; Ap. I, 26, 2; Vas. XXI, 25; Vi. L, 46;
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animals that have bones, or a whole cart-load of boneless (animals), he shall perform the penance (prescribed) for the murder of a S(dra.
142. But for killing (small) animals which have bones, he should give some trifle to a Brahmaza ; if he injures boneless (animals), he becomes pure by suppressing his breath (praz4y4ma).
143. For cutting fruit-trees, shrubs, creepers, lianas, or flowering plants, one hundred Azkas must be muttered.
144. (For destroying) any kind of creature, bred in food, in condiments, in fruit, or in flowers, the expiation is to eat clarified butter.
145. If a man destroys for no good purpose plants produced by cultivation, or such as spontaneously spring up in the forest, he shall attend a cow during one day, subsisting on milk alone.
146. The guilt incurred intentionally or unintentionally by injuring (created beings) can be removed by means of these penances; hear (now, how) all
Y4g%. III, 269. ‘(Small) animals that have bones,’ i.e. ‘lizards and the like’ (Gov., Kull., N4r.).
142. Vi. L, 47; Yagh. Il, 275; Gaut. XXII, 22. The rule refers in each case to the destruction of a single animal (Medh., Gov., Kull., Ragh.), or of a number less than that mentioned in the preceding verse (Nar.). ‘Something,’ i. e. one pana (N&r.) or ‘eight handfuls of grain’ (Nand.).
143. Vi. L, 48; Y4gn. III, 276. According to Kull. this penance must be performed for an offence committed once and unintentionally, because ‘the cutting of green trees’ has been declared above, verse 65, to be an Upap4taka for which at least a lunar penance has to be performed. ‘One hundred Rrfas,’ ‘ the GaAyatrt and the like’ (Kull.), or ‘the Gayatri one hundred times’ (Nar.).
144. Vi. L, 49; YAga. III, 275. Rasa, ‘condiments,’ i. e. ‘molasses, butter-milk and the like’ (Medh., Gov., Kull.).
145. Vi. L, 50; Yagi. III, 144.
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(sins) committed by partaking of forbidden food (or drink, can be expiated).
147. He who drinks unintentionally (the spirituous liquor, called) Varu#t, becomes pure by being initiated (again); (even -for drinking it) intentionally (a penance) destructive to life must not be imposed; that is a settled rule.
148. He who has drunk water which has stood in a vessel used for keeping (the spirituous liquor, called) Sura, or other intoxicating drinks, shall drink during five (days and) nights (nothing but) milk in which the Sankhapushpi (plant) has been boiled.
148. He who has drunk water which has stood in a vessel used for keeping (the spirituous liquor, called) Sura, or other intoxicating drinks, shall drink during five (days and) nights (nothing but) milk in which the Sankhapushpi (plant) has been boiled.
147. Ap. I, 25,10; Gaut. XXIII, 2; Vas. XX,19; Baudh. II, 1,29; Vi. LI, 1,4; Yagh. Ill,255. ‘ Varust,’ i.e. ‘liquor distilled from molasses or Maud flowers (gaudi m&dhvi 4a), not that distilled from ground grain, because another penance has been prescribed above, verse 93’ (Medh., Gov.). The other commentators agree with this explanation, as well as with the additional tule that a Tapta Krikkhra must be performed before the second initiation. Ragh. and Kull. quote also the Bhavishyapuraza, which gives the same interpretation. The explanation of the second part of the verse is everywhere that which the translation follows except in Medh:’s and Nand.’s commentaries, where it is rendered ‘(for drinking even these two kinds of Sur4) intentionally (this penance) must not be prescribed, (but) one whereby death ensues.’ In my opinion the commentators are totally wrong. I think that Varu#t means here, as elsewhere, SurA, and that the first half of the verse prescribes the performance of a second initiation after the penance, mentioned in verse 93, has been performed, while the second line teaches that the intentional drinking of Sura can be expiated by death alone. I would therefore propose, ‘If a man unintentionally drinks Surd, he becomes pure only by being initiated again; but (the guilt of him who drinks it) intentionally, cannot be expiated, it remains as long as he lives, that is a settled rule.’ The correctness of my interpretation of the words anirdesyam pra#4ntikam follows from Gaut. XXI, 7.
148. Vas. XX, 21; Vi. LI, 23-24; Baudh. II, 1, 22.
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149. He who has touched spirituous liquor, has given it away, or received it in accordance with the rule, or has drunk water left by a Sddra, shall drink during three days water in which Kusa-grass has been boiled.
150. But when a Bréhmaaa who has partaken of Soma-juice, has smelt the odour exhaled by a drinker of Sura, he becomes pure by thrice suppressing his breath in water, and eating clarified butter.
151. (Men of) the three twice-born castes who have unintentionally swallowed ordure or urine, or anything that has touched Sur4, must be initiated again.
152. The tonsure, (wearing) the sacred girdle, (carrying) a staff, going to beg, and the vows (incumbent on a student), are omitted on the second initiation of twice-born men.
153. But he who has eaten the food of men, whose food must not be eaten, or the leavings of women and Sidras, or forbidden flesh, shall drink barley(-gruel) during seven (days and) nights.
149. ‘According to the rule,’ i.e. ‘ pronouncing a benediction (on the giver),’ (Gov., Kull., Nar., Ragh.), or ‘at a Sautrimani sacrifice’ (Nand.).
150. Gaut. XXIII, 6; Vi. LI, 25.
149. ‘According to the rule,’ i.e. ‘ pronouncing a benediction (on the giver),’ (Gov., Kull., Nar., Ragh.), or ‘at a Sautrimani sacrifice’ (Nand.).
150. Gaut. XXIII, 6; Vi. LI, 25.
151. Gaut. XXIII, 3; Vas. XX, 20; Vi. LI, 2; Y4ga. III, 235.
152. Vas. XX, 18; Baudh. II, 1, 20; Vi. LI, 5. ‘The vows,’ i.e. ‘serving the fire, avoiding meat, honey and so forth’ (Gov., Kull., Ragh.), and ‘the Veda-vows’ (N4r.).
153. Vas. XIV, 33; Vi. LI, 50, 54, 56. See above, IV, 222, where another penance is prescribed for unknowingly eating food given by persons whose food must not be eaten. According to Kull. the two penances may be performed optionally, but according to Medh. and Nar. this rule refers to an offence committed intentionally.
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154. A twice-born man who has drunk (fluids that have turned) sour, or astringent decoctions, becomes, though (these substances may) not (be specially) forbidden, impure until they have been digested.
155. A twice-born man, who has swallowed the urine or ordure of a village pig, of a donkey, of a camel, of a jackal, of a monkey, or of a crow, shall perform a lunar penance.
156. He who has eaten dried meat, mushrooms growing on the ground, or (meat, the nature of) which is unknown, (or) such as had been kept in a slaughter-house, shall perform the same penance.
157. The atonement for partaking of (the meat of) carnivorous animals, of pigs, of camels, of cocks, of crows, of donkeys, and of human flesh, is a Tapta Krzkkhra (penance).
158. If a twice-born man, who has not returned
154. ‘Astringent decoctions,’ i.e. ‘those known to physicians are prepared from various herbs’ (Medh.). R&agh. and Nand. think that pitvimedhydnyapi stands for pitva amedhy4ni api, and explain amedhya by ‘garlic and the like.’
156. Vi. LI, 27,34. Gov. and Ragh. take agvidtam, ‘the nature of which is unknown,’ to mean ‘unintentionally.’ Ragh. takes bhauméAni, ‘ growing on the ground,’ separately, and interprets kavak4ni, ‘mushrooms,’ by ‘mushrooms growing on trees.’ But Medh. says ‘the word bhaumAni is used in order to exclude those growing in the holes (of trees) from the prohibition,’ while Nar. thinks that according to another Smriti another penance, the Prasretiyavaka, shall be performed for eating the latter.
157. Gaut. XXIII, 4-5; Vas. XXIII, 30; Vi. LI, 3-4. With respect to this verse and the preceding one, see also above, V, 19-21, where other penances are prescribed. Kull. and Ragh. think that this rule refers to an offence committed once, while those given in the fifth chapter apply to a relapse. Regarding the Tapta Krikkhra, see below, verse 215.
158. Vi. LI, 43-44. The commentators state that the term
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(home from his teacher's house), eats food, given at a monthly (Sr4ddha), he shall fast during three days and pass one day (standing) in water.
158. Vi. LI, 43-44. The commentators state that the term
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(home from his teacher's house), eats food, given at a monthly (Sr4ddha), he shall fast during three days and pass one day (standing) in water.
159. But a student who on any occasion eats honey or meat, shall perform an ordinary Krzékhra (penance), and afterwards complete his vow (of studentship).
160. He who eats what is left by a cat, by a crow, by a mouse (or rat), by a dog, or by an ichneumon, or (food) into which a hair or an insect has fallen, shall drink (a decoction of) the Brahmasuvarkala (plant).
161. He who desires to be pure, must not eat forbidden food, and must vomit up such as he has eaten unintentionally, or quickly atone for it by (various) means of purification.
162. The various rules respecting penances for eating forbidden food have been thus declared; hear now the law of those penances which remove the guilt of theft.
masika, ‘a monthly (Sraddha),’ refers to a so-called Ekoddishfa Sraddha. According to Medh., ‘others’ thought that, because a student is allowed to partake of a Sraddha by II, 189, the inviter should perform the penance. According to Medh., the student shall on the fourth day stand in water ; but according to Gov., Kull., on one of the three fast days ; according to Nar., on the first.
159. Vi. LI, 45; Was. XXIII, 12; Yag%. III, 282. Instead of brahmaAari, ‘a student,’ Medh., Gov., Nar., and Nand. read vratakart, ‘a man performing a vow,’ and Nér. explains it by ‘a student, a hermit, a widow, an ascetic and so forth,’ while the other commentators refer the term to a student alone.
160. Vi. LI, 46; Vas. XXIII, 11. ‘Food into which an insect or a hair has fallen,’ i. e. ‘without scattering earth on it’ (Gov., Kull., Ragh.). Ndr. adds during one day.
161. Gaut. XXIII, 26. ‘ Means of purification,’ i.e. ‘ penances’
163. The chief of the twice-born, having voluntarily stolen (valuable) property, grain, or cooked food, from the house of a caste-fellow, is purified by performing Kvzkéhra (penances) during a whole year.
164. The lunar penance has been declared to be the expiation for stealing men and women, and (for wrongfully appropriating) a field, a house, or the water of wells and cisterns.
165. He who has stolen objects of small value from the house of another man, shall, after restoring the (stolen article), perform a Samtapana Krikkhra for his purification.
166. (To swallow) the five products of the cow (pa#kagavya) is the atonement for stealing eatables of various kinds, a vehicle, a bed, a seat, flowers, roots, or fruit.
166. (To swallow) the five products of the cow (pa#kagavya) is the atonement for stealing eatables of various kinds, a vehicle, a bed, a seat, flowers, roots, or fruit.
163. Vi. LIT, 5. According to Medh. and Nar. it is meant that others stealing the same articles from caste-fellows must perform the same penance. Medh., Gov., Kull., Nand., and N4r. think that the verse gives the extreme limit of the penance, and that under special circumstances it may be reduced.
164. Vi. LII, 6. ‘Men and women,’ i.e. ‘slaves’ (Medh.). RAgh. mentions a var. lect. tadigfindm, ‘or a tank,’ instead of galan4m, ‘of the water.’ Nar. and Ragh. think that the penance is intended for an offence committed unintentionally.
165. Vi. LII, 7. ‘Objects of small value,’ i. e. ‘earthen vessels, wooden ones, e.g. a trough, or iron utensils, e. g.a hoe’ (Medh.), or ‘tin, lead and the like’ (Gov., Kull. Ragh.), or ‘straw and the like’ (N&r.). K. omits ‘ after restoring, and reads tatpApasya visuddhaye, ‘for the expiation of that sin.’
166. Vi. LII, 8. Medh. says that the penance is to last one day only. N&r. thinks that the Mah4s4mtapana penance is indicated by the mention of the pasidagavya, and that this holds good in the case of an unintentional offence only. Nand. adds, ‘ With this and the following rules the words “after restoring the property” have still their force ;? so also Kull, on verse 165.
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167. Fasting during three (days and) nights shall be (the penance for stealing) grass, wood, trees, dry food, molasses, clothes, leather, and meat.
168. To subsist during twelve days on (uncooked) grains (is the penance for stealing) gems, pearls, coral, copper, silver, iron, brass, or stone.
169. (For stealing) cotton, silk, wool, an animal with cloven hoofs, or one with uncloven hoofs, a bird, perfumes, medicinal herbs, or a rope (the penance is to subsist) during three days (on) milk.
170. By means of these penances, a twice-born man may remove the guilt of theft; but the guilt of approaching women who ought not to be approached (agamy4), he may expiate by (the following) penances.
171. He who has had sexual intercourse with sisters by the same mother, with the wives of a friend, or of a son, with unmarried maidens, and with females of the lowest castes, shall perform the penance, prescribed for the violation of a Guru’s bed.
167. Vi. LII, 9. According to N4r. the rule refers to an unintentional offence.
168. Vi.LII,10. According to Medh. the penance may be shortened according to the special circumstances of the case. Nar. says, ‘This refers to cases when the theft is not committed in times of distress.’
167. Vi. LII, 9. According to N4r. the rule refers to an unintentional offence.
168. Vi.LII,10. According to Medh. the penance may be shortened according to the special circumstances of the case. Nar. says, ‘This refers to cases when the theft is not committed in times of distress.’
169. Vi. LII,11. According to Nar. this rule holds good if the theft is committed in times of distress and very small quantities are taken. Gov. and Kull. observe on this verse and the preceding ones, that the apparent inequality of the penances, which are prescribed equally for great and small things, will disappear if special circumstances, such as the frequency of the offence, time and place, the character of the owner and so forth, are taken into account.
171. Gaut. XXIII, 12-13, 32 ; Vas. XX, 15-16; Baudh. II,1,13; ‘Vi. XXXIV, 2; XXXVI, 7; LIII, 1; Vag#. III, 233. See also above, verse 59. According to Medh., Gov., Kull., and Ragh., the penance to be performed is that mentioned above in verse 106, while self-immolation is prescribed for repeated intentional offences only. Nar. speaks of a twelve years’ penance.
[25] Hh
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172. He who has approached the daughter of his father’s sister, (who is almost equal to) a sister, (the daughter) of his mother’s sister, or of his mother's full brother, shall perform a lunar penance.
173. A wise man should not take as his wife any of these three; they must not be wedded because they are (Sapizda-)relatives, he who marries (one of them), sinks low.
174. A man who has committed a bestial crime, or an unnatural crime with a female, or has had intercourse in water, or with a menstruating woman, shall perform a Sdmtapana Krzkkhra.
175. A twice-born man who commits an unnatural offence with a male, or has intercourse with a female in a cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in his clothes.
176. A Brahmaza who unintentionally approaches a woman of the Kazd4la or of (any other) very low caste, who eats (the food of such persons) and accepts
172. I read with all the commentators and K. in the second line mAtus 4a bhratur aptasya (Apt4m 4a, Nand.)insteadof matus 4a bhratus tanay4m (editions), According to Kull. and N4r, the rule refers to an offence committed by mistake and, as the former says, once only.
173. This verse is directed against the custom of the southerners, mentioned by Baudh. I, 2, 3. ‘Sinks low,’ i.e. ‘falls into hell or begets base-born offspring’ (Medh.). Gov. and Kull. adopt the former explanation, while Nar. says ‘he becomes an outcast.’
174. Gaut. XXII, 36; XXIII, 34; Vi. LID, 4,7; Yaga. II,
288. A bestial crime with a cow is excepted, see Vi. LITI, 3. Medh. mentions a var. lect., gale khe 4a, instead of gale Aaiva, which agrees with Vishmu’s text.
175. Vi. LITI, 4; Yag#. III, 291. Nar. says that the verse refers to an unintentional offence.
LID, 4,7; Yaga. II, 288. A bestial crime with a cow is excepted, see Vi. LITI, 3. Medh. mentions a var. lect., gale khe 4a, instead of gale Aaiva, which agrees with Vishmu’s text.
175. Vi. LITI, 4; Yag#. III, 291. Nar. says that the verse refers to an unintentional offence.
176. Vas. XXIII, 41; Baudh. II, 4, 13-14; Vi. LII, 5-6. ‘ Very low caste,’ i.e. ‘Mle&&sas or barbarians, Sabaras and so forth’ (Medh., Gov., Kull), or ‘Stas and the like’ (N4r.), or ‘ Gavanas
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(presents from them) becomes an outcast; but (if he does it) intentionally, he becomes their equal.
177. An exceedingly corrupt wife let her husband confine to one apartment, and compel her to perform the penance which is prescribed for males in cases of adultery.
178. If, being solicited by a man (of) equal (caste), she (afterwards) is again unfaithful, then a Krzékhra and a lunar penance are prescribed as the means of purifying her.
179. The sin which a twice-born man commits by dallying one night with a Vvzshalf, he removes in three years, by subsisting on alms and daily muttering (sacred texts).
180. The atonement (to be performed) by sinners (of) four (kinds) even, has been thus declared; hear now the penances for those who have intercourse with outcasts.
181. He who associates with an outcast, himself becomes an outcast after a year, not by sacrificing
(i.e. Mahommedans) and the like’ (Ragh.). In the first case the penance for a Patita must be performed; in the second, no penance can be prescribed.
177. Vas. XXI, 8, 12-13; Vi. LIII, 8. Adultery is an Upapétaka according to verse 60, and to be expiated, according to verse 118, by a Govrata or a Kandrfyana, which latter seems to be here intended. The commentators add that the penance must be lighter or heavier, according to the caste of the male offender.
178. I read with Gov., Nar. upamantrit4 instead of upayantrita (editions, K., Nand.). Medh. seems to have read anumantrita.
179. Ap. I, 24,113 Baudh. II, 2,11; Vi. LUI, 9. ‘A Vreshali,’ i.e. a Kandalt (Medh., Kull., Ragh.). But others, mentioned by Medh., Gov., and Nér., think that a Sidra female is meant. Nand. places this verse before verse 178.
181. Gaut. XXI, 3; Vas. I, 22; Baudh. II, 2,35; Ye. III, 261;
Vi. XXXV, 3-5. Gov. and N4r. explain the verse differently, ‘He who associates with an outcast by sacrificing for b'm or by forming
Hh 2
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for him, teaching him, or forming a matrimonial alliance with him, but by using the same carriage or seat, or by eating with him.
182. He who associates with any one of those outcasts, must perform, in order to atone for (such) intercourse, the penance prescribed for that (sinner).
183. The Sapizdas and Samdnodakas of an outcast must offer (a libation of) water (to him, as if he were dead), outside (the village), on an inauspicious day, in the evening and in the presence of the relatives, officiating priests, and teachers.
183. The Sapizdas and Samdnodakas of an outcast must offer (a libation of) water (to him, as if he were dead), outside (the village), on an inauspicious day, in the evening and in the presence of the relatives, officiating priests, and teachers.
184. A female slave shall upset with her foot a pot filled with water, as if it were for a dead person ; (his Sapizdas) as well as the Sam4nodakas shall be impure for a day and a night;
185. But thenceforward it shall be forbidden to converse with him, to sit with him, to give him a share of the inheritance, and to hold with him such intercourse as is usual among men;
186. And (if he be the eldest) his right of primogeniture shall be withheld and the additional share, a matrimonial alliance with him, himself becomes an outcast after a year, but not by using the same carriage or seat or eating with him.” In the latter case four years are required. The parallel passage of Vishzu shows, however, clearly what is meant.
183. ‘In the presence of the relatives, &c.,’ i.e. ‘of those who perform the ceremony, not of those of the outcast’ (Medh.).
nwt ‘As if it were for a dead person,’ i.e. ‘saying, “ This is for
N. N.”’ (Medh.), ‘turning to the south’ (Gov., Kull., Nar., Nand., Régh.).
185. I prefer K.’s reading nivarterams tatas tasmat. According to Medh. ‘others’ explained dayAdya, ‘a share of the inheritance,’ by ‘money,’ and thought d that all sums due to him were to be given to his heirs.
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due to the eldest son; and in his stead a younger brother, excelling in virtue, shall obtain the share of the eldest.
187. But when he -has performed his penance, they shall bathe with him in a holy pool and throw down a new pot, filled with water.
188. But he shall throw that pot into water, enter his house and perform, as before, all the duties incumbent on a relative.
189. Let him follow the same rule in the case of female outcasts; but clothes, food, and drink shall be given to them, and they shall live close to the (family-)house.
190. Let him not transact any business with unpurified sinners; but let him in no way reproach those who have made atonement.
191. Let him not dwell together with the murderers of children, with those who have returned evil for good, and with the slayers of suppliants for protection or of women, though they may have been purified according to the sacred law.
192. Those twice-born men who may not have been taught the Savitrt (at the time) prescribed by the rule, he shall cause to perform three Kriééhra (penances) and afterwards initiate them in accordance with the law.
187-188. Gaut. XX, ro-14; Vas. XV, 17-21; Baudh. II, 1, 36; Yagi. III, 296.
188. Thus Gov., Kull., Ragh., and others quoted by Medh. But the latter commentator himself refers sa tu, ‘but he,’ to one of the relatives, and Nar. seems to agree with him.
189. Yagi. III, 297.
187-188. Gaut. XX, ro-14; Vas. XV, 17-21; Baudh. II, 1, 36; Yagi. III, 296.
188. Thus Gov., Kull., Ragh., and others quoted by Medh. But the latter commentator himself refers sa tu, ‘but he,’ to one of the relatives, and Nar. seems to agree with him.
189. Yagi. III, 297.
190-191. Vi. LIV, 32-33; Yagi. III, 299.
192. Ap. I, 1, 23-2, 10; Vas. XI, 76-79; Vi. LIV, 26. Regarding the times of the initiation, see above, II, 38.
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193. Let him prescribe the same (expiation) when twice-born men, who follow forbidden occupations or have neglected (to learn) the Veda, desire to perform a penance.
194. If Braéhmavzas acquire property by a reprehensible action, they become pure by relinquishing it, muttering prayers, and (performing) austerities.
195. By muttering with a concentrated mind the SAvitrt three thousand times, (dwelling) for a month in a cow-house, (and) subsisting on milk, (a man) is freed from (the guilt of) accepting presents from a wicked man.
196. But when he returns from the cow-house, emaciated with his fast, and reverently salutes, (the Brahmazas) shall ask him, ‘ Friend, dost thou desire to become our equal ?’
197. If he answers to the Brahmazas, ‘ Forsooth, (I will not offend again),’ he shall scatter (some) grass for the cows ; if the cows hallow that place (by eating the grass) the (Brahmavza) shall re-admit him (into their community).
193. Vi. LIV, 27.
194. Vi. LIV, 24, 28; Y4g%. III, 290. ‘By a reprehensible action,’ i.e. ‘ by receiving presents from wicked men or, according to others, by acquiring money in any manner forbidden to him. The latter extend the rule to other Aryans’ (Medh.). Gov., Kull. and N§r. refer the verse to Brahmamas and to their accepting presents from wicked men and similar acts.
195. Medh. remarks that according to some the offender shall daily recite the GAyatri three thousand times, according to others three thousand times in the whole month.
196-197. YAgei. III, 300.
197. The beginning of the verse is explained differently by Nar. and Nand.: ‘If he tells the truth to the Brahmazas, i.e. with respect to his offence and his penance.’ Medh. takes tfrtha in its usual sense, ‘a bathing-place,’ and connects it with pratigraham kuryuA,
XI, 201. PENANCES FOR MINOR OFFENCES. 47!
198. He who has sacrificed for Vratyas, or has performed the obsequies of strangers, or a magic sacrifice (intended to destroy life) or an Ahtna sacrifice, removes (his guilt) by three Kvzé&fra (penances).
199. A twice-born man who has cast off a suppliant for protection, or has (improperly) divulged the Veda, atones for his offence, if he subsists during a year on barley.
200. He who has been bitten by a dog, a jackal, or a donkey, bya tame carnivorous animal, by a man, a horse, a camel, or a (village-)pig, becomes pure by suppressing his breath (Praz4y4ma).
200. He who has been bitten by a dog, a jackal, or a donkey, bya tame carnivorous animal, by a man, a horse, a camel, or a (village-)pig, becomes pure by suppressing his breath (Praz4y4ma).
201. To eat during a month at each sixth mealtime (only), to recite the Samhité (of a Veda), and (to perform) daily the Sakala oblations, are the means of purifying those excluded from society at repasts (Apanktya).
‘they shall re-admit at the bathing-place.’ N&r. says it means vyavaharavartman. The translation follows Gov., Kull., and Ragh.
198. Ap. I, 26,7; Vi. LIV, 25; Yaga. III, 289. Vrdtyas, see above, X, 20. ‘A magic rite (intended to destroy life),’ i.e. ‘a Syena sacrifice and the like.’ The Ahina sacrifices are those lasting between two and twelve days; see Weber, Ind. Stud. X, 355. Medh. thinks that the rule refers to the person who offers the sacrifices (yagaména), while others mentioned by him hold that it applies to the officiating priests.
199. Yagi. III, 289. Vedam viplavya, ‘having (improperly) divulged the Veda,’ ie. ‘having taught people who ought not to be taught’ (Medh., Gov., Kull., Nand.), means according to Nar. ‘having improperly interpreted the Veda or perverted its sense by omitting Anusvaras, Visargas, and the like,’ according to Ragh. ‘having intentionally forgotten it.’
zoo. Gaut. XXIII, 7; Vas. XXIII, 31; Vi. LIV, 12; Yaex. III, 277. ‘A tame carnivorous animal,’ i.e.‘a cat, an ichneumon, and so forth’ (Medh., Gov., Kull., Ragh.). Nar. reads agramyaiA (gramyaif) kravy&dbhi4, and gives as an instance ‘a wolf.’
201. Regarding the Ap4nktyas, elsewhere called Panktidfishasas,
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202. A Braéhmaza who voluntarily rode in a carriage drawn by camels or by asses, and he who bathed naked, become pure by suppressing his breath (Praz4yama).
203. He who has relieved the necessities of nature, being greatly pressed, either without (using) water or in water, becomes pure by bathing outside (the village) in his clothes and by touching a cow.
204. Fasting is the penance for omitting the daily rites prescribed by the Veda and for neglecting the special duties of a Snataka.
205. He who has said ‘Hum’ to a Braéhmaaa, or has addressed one of his betters with ‘ Thou,’ shall bathe, fast during the remaining part of the day, and appease (the person offended) by a reverential salutation. .
206. He who has struck (a Brahmama) even with a blade of grass, tied him by the neck with a cloth, or conquered him in an altercation, shall appease him by a prostration.
‘defilers of the company,’ see above, III, 151 seq. Na&r. remarks that this penance is to be performed by those only for whom no other expiation is specially prescribed. The Sakala-homas are oblations offered with the eight verses Vagasaneyi-samhit VIII, 13.
202. Vi. LIV, 23; Y4gz. III, 291. Medh. and Kull. remark that he who rides on the back of camels or donkeys has to perform more than one Prazay4ma.
The Sakala-homas are oblations offered with the eight verses Vagasaneyi-samhit VIII, 13.
202. Vi. LIV, 23; Y4gz. III, 291. Medh. and Kull. remark that he who rides on the back of camels or donkeys has to perform more than one Prazay4ma.
203. Vi. LIV,10. ‘Outside the village,’ i.e.‘in a river or the like’ (Medh., Gov., Kull., Ragh.).
204. Vi. LIV, 29. The rules for a Snataka are those given in the fourth chapter. The daily rites are the Agnihotra and so forth. The fasting is to last one day (Medh., Kull., Nar.).
205. Yagi. III, 292. ‘One’s betters ought to be addressed with *“You”’ (Medh.).
206. Yagi. III, 292. See above, IV, 166. Gov. and Nér. say, ‘a Brahmaa more venerable than himself.’
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207. But he who, intending to hurt a Brahmaza, has threatened (him with a stick and the like) shall remain in hell during a hundred years; he who (actually) struck him, during one thousand years.
208. As many particles of dust as the blood of a Brahmama causes to coagulate, for so many thousand years shall the shedder of that (blood) remain in hell.
209. For threatening a Brahmama, (the offender) shall perform a Krzkéfra, for striking him an Atikrzkkhra, for shedding his blood a Krvzékhra and an Atikrzkkhra. .
210. For the expiation of offences for which no atonement has been prescribed, let him fix a penance after considering (the offender's) strength and the (nature of the) offence.
211. I will (now) describe to you those means, adopted by the gods, the sages, and the manes, through which a man may remove his sins.
212. A twice-born man who performs (the Krzékkra penance), revealed by Prag4pati, shall eat during three days in the morning (only), during (the next) three days in the evening (only), during the (following) three days (food given) unasked, and shall fast during another period of three days.
207-208. See above, IV, 165, 167-169, where slightly different versions of these verses occur. I read with all the commentators and K. dviganmanad, ‘of a Brahmana,’ instead of mahitale, ‘on the ground’ (editions). .
209. Vi. LIV, 30; YAg#. III, 293. Medh. points out that these offences have already been dealt with above in verses 67 and 125, and thinks that the penance prescribed in the latter verse may be performed optionally instead of those mentioned here.
213. (Subsisting on) the urine of cows, cowdung, milk, sour milk, clarified butter, and a decoction of Kusa-grass, and fasting during one (day and) night, (that is) called a Samtapana Krzkkhra.
214. A twice-born ‘man who performs an Atikrzkkhra (penance), must take his food during three periods of three days in the manner described above, (but) one mouthful only at each meal, and fast during the last three days.
214. A twice-born ‘man who performs an Atikrzkkhra (penance), must take his food during three periods of three days in the manner described above, (but) one mouthful only at each meal, and fast during the last three days.
215. A Brahmaza who performs a TaptakrzkéAra (penance) must drink hot water, hot milk, hot clarified butter and (inhale) hot air, each during three days, and bathe once with a concentrated mind.
216. A fast for twelve days by a man who controls himself and commits no mistakes, is called a Pardka Krikkhra, which removes all guilt.
217. If one diminishes (one’s food daily by) one
2, 38; IV, 5, 6-7; Vi. XLVI, 10; YAga&. III, 320. According to Medh., food which a wife brings unasked is also ‘food given unasked.’
213. Baudh. IV, 5,13; Vi. XLVI, 19; YAgé. III, 313. There are two ways of performing this penance: Either the penitent may eat the six substances during one day and fast on the next, or he may subsist one day on each of the six and fast on the seventh day (Medh., Gov.). ‘The other commentators give the first explanation only.
214. Gaut. XXV, 18-19; Vas. XXIV, 1-2; Baudh. II, 2, 40; IV, 5,8; YAgw. III, 320. ‘ Above,’ i.e. in verse 213.
215. Vas. XXI, 18; Baudh. II, 2, 37; 1V, 5,10; Vi. XLVI, 11; Yagi. II, 318.
216. Baudh. IV, 5,15; Vi. XLVI, 18; Yagi. III, 221. ‘Commits no mistakes,’ i.e. ‘with respect to the general rules to be followed during the performance of a Krikkfra,’ see Vas. XXIV, § (Medh., Nar.).
217-226. Gaut. XXVII; Vas. XXIV, 45-47; XXVII, 21; Baudh. III, 8; IV, 5, 17-21; Vi. XLVII; YAg%. II, 324-327.
217. The form of the lunar penance described in this verse isp. 475 mouthful during the dark (half of the month) and increases (it in the same manner) during the bright half, and bathes (daily) at the time of three libations (morning, noon, and evening), that is called a lunar penance (A Andrdyama).
218. Let him follow throughout the same rule at the (XAndrayaza, called) yavamadhyama (shaped like a barley-corn), (but) let him (in that case) begin the lunar penance, (with a) controlled (mind), on the first day of the bright half (of the month).
219. He who performs the lunar penance of ascetics, shall eat (during a month) daily at midday eight mouthfuls, controlling himself and consuming sacrificial food (only).
220. If a Brahmama, with concentrated mind, eats (during a month daily) four mouthfuls in a morning and four after sunset, (that is) called the lunar penance of children.
221. He who, concentrating his mind, eats during a month in any way thrice eighty mouthfuls of sacrificial food, dwells (after death) in the world of the moon.
222. The Rudras, likewise the Adityas, the Vasus and the Maruts, together with the great sages, practised this (rite) in order to remove all evil.
223. Burnt oblations, accompanied by (the recitation of) the Mah4vy4hzztis, must daily be made (by
222. The Rudras, likewise the Adityas, the Vasus and the Maruts, together with the great sages, practised this (rite) in order to remove all evil.
223. Burnt oblations, accompanied by (the recitation of) the Mah4vy4hzztis, must daily be made (by the so-called pipflikamadhya or ant-shaped one, where the fast or lean days lie in the middle.
218. It will be advisable to read with Medh. and Gov., in the second line, 4aret instead of Aaran. Gov. has faran in the first line. Nand. reads the last words quite differently, (niyatas) 44ndr4yazam athaparam.
221. ‘In any way,’ i. e. ‘without observing any particular limit as to the number of mouthfuls to be eaten on each day’ (N4r.).
yp. 224 the penitent) himself, and he must abstain from injuring (sentient creatures), speak the truth, and keep himself free from anger and from dishonesty.
224. Let him bathe three times each day and thrice each night, dressed in his clothes; let him on no account talk to women, Sfdras, and outcasts.
225. Let him pass the time standing (during the day) and sitting (during the night), or if he is unable (to do that) let him lie on the (bare) ground ; let him be chaste and observe the vows (of a student) and worship his Gurus, the gods, and Brahmamas.
226. Let him constantly mutter the SAvitrt and (other) purificatory texts according to his ability ; (let him) carefully (act thus) on (the occasion of) all (other) vows (performed) by way of penance.
227. By these expiations twice-born men must be purified whose sins are known, but let him purify those whose sins are not known by (the recitation of) sacred texts and by (the performance of) burnt oblations.
224. Medh. remarks that the penitent may however talk to the female members of his household, if an occasion requires it.
2a5. Vrati sy&t, ‘observe the vows (of a student),’ i.e. ‘wear the girdle of Mufiga-grass, a staff and so forth’ (Gov., Kull. N4r.), means according to Medh. ‘let him resolve to abstain from that which is not forbidden by good men.’
226. ‘ Purificatory texts,’ i.e. ‘the Aghamarshaza, the Pavam4nis and so forth ;’ see Vi. LVI. ‘ (Other) vows,’ i.e. ‘the Krikahras.’
227. Vas. XXV, 3. Penances are usually imposed by a parishad, an assembly of learned Brahmamas. In the case of secret sins the penances shall be settled by the learned in a general way, not with reference to a special case. By this interpretation the commentators get over the difficulty which the reading sodhayet, ‘let him purify,’ offers. But Nar. reads andvishkritapapas tu mantrair homais 4a sodhanaif, ‘but those whose sins are not known, by sacred texts and burnt oblations, (declared to be) means of purification.’
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228, By confession, by repentance, by austerity, and by reciting (the Veda) a sinner is freed from guilt, and in case no other course is possible, by liberality.
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228, By confession, by repentance, by austerity, and by reciting (the Veda) a sinner is freed from guilt, and in case no other course is possible, by liberality.
229. In proportion as a man who has done wrong, himself confesses it, even so far he is freed from guilt, as a snake from its slough.
230. In proportion as his heart loathes his evil deed, even so far is his body freed from that guilt.
231. He who has committed a sin and has repented, is freed from that sin, but he is purified only by (the resolution of) ceasing (to sin and thinking) ‘T will do so no more.’
232. Having thus considered in his mind what results will arise from his deeds after death, let him always be good in thoughts, speech, and actions.
233. He who, having either unintentionally or intentionally committed a reprehensible deed, desires to be freed from (the guilt of) it, must not commit it a second time.
234. If his mind be uneasy with respect to any act, let him repeat the austerities (prescribed as a penance) for it until they fully satisfy (his conscience),
235. All the bliss of gods and men is declared by the sages to whom the Veda was revealed, to have
228. Apadi, ‘in case no other course is possible,’ i.e. ‘if the offender is unable to perfornr penances or to recite Vedic texts.’
230. ‘His body,’ i. e.‘the soul in his body’ (Medh., Gov., Kull., Nand.), or ‘the subtle body’ (N4r.).
231. Instead of naivam, ‘sg no (more),’ N&r. reads nainah (‘I will) not sin (any more), and K.’s reading nainam points to the same var. lect. Gov., Nand., and the best MS. of Medh. read naitat kuryt punar iti, and the translation would then be ‘but he is purified (only) by ceasing (to sin), thereby that he does so no more.’
235. ‘To have austerity for its root, austerity for its middle, andp. 236 austerity for its root, austerity for its middle, and austerity for its end.
236. (The pursuit of sacred) knowledge is the austerity of a Brahmaza, protecting (the people) is the austerity of a Kshatriya, (the pursuit of) his daily business is the austerity of a Vaisya, and service the austerity of a Sddra.
237. The sages who control themselves and subsist on fruit, roots, and air, survey the three worlds together with their moving and immovable (creatures) through their austerities alone.
238. Medicines, good health, learning, and the various divine stations are attained by austerities alone ; for austerity is the means of gaining them.
239. Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached, whatever is hard to be performed, all (this) may be accomplished by austerities ; for austerity (possesses a power) which it is difficult to surpass.
240. Both those who have committed mortal sin (Mah4pataka) and all other offenders are severally freed from their guilt by means of well-performed austerities.
240. Both those who have committed mortal sin (Mah4pataka) and all other offenders are severally freed from their guilt by means of well-performed austerities.
241. Insects, snakes, moths, bees, birds and beings, bereft of motion, reach heaven by the power of austerities.
austerity for its end,’ i.e. ‘to be produced, to continue, and to end in consequence of austerities performed’ (Medh., Kull., N&r.).
238. Medh. explains aushadh4ni, ‘ medicines,’ by ‘elixirs.’ Instead of agado (Kull, K., Ragh.) Medh., Gov., Nar., and Nand. read agadaA, and explain it by ‘ medicines’ (Medh., Nand.), ‘remedies or charms against poison’ (Gov., N4r.).
241. Instead of kis4s fa, ‘insects,’ Nar. reads svanas fa, ‘dogs.’ Gov. and Nand. say that the verse refers to the Ki/opakhy4na and the Kapotaékhy4na, told in the Itihdsas (Mah&bhérata XII).
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242. Whatever sin men commit by thoughts, words, or deeds, that they speedily burn away by penance, if they keep penance as their only riches.
243. The gods accept the offerings of that Brahmaza alone who has purified himself by austerities, and grant to him all he desires.
244. The lord, Prag4pati, created these Institutes (of the sacred law) by his austerities alone; the sages likewise obtained (the revelation of) the Vedas through their austerities.
245. The gods, discerning that the holy origin of this whole (world) is from austerity, have thus proclaimed the incomparable power of austerity.
246. The daily study of the Veda, the performance of the great sacrifices according to one’s ability, (and) patience (in suffering) quickly destroy all guilt, even that caused by mortal sins.
247. As a fire in one moment consumes with its bright flame the fuel that has been placed on it, even so he who knows the Veda destroys all guilt by the fire of knowledge.
248. The penances for sins (made public) have been thus declared according to the law; learn next the penances for secret (sins).
249. Sixteen suppressions of the breath (PrazAy4ma) accompanied by (the recitation of) the Vy4hvztis
245. I read with all the commentators and K. at the end of the verse, udbhavam, instead of uttamam (editions).
246. Vas. XXVII, 7; Yagi. III, 311.
247. Vas. XXVII, 1-2.
248. Kull. and R4gh. state that Gov. omits this verse, while Medh. gives it. The accessible MS. of Gov., however, shows it, but without a commentary. Medh. says only that ‘some’ read it. Nar. and Nand. omit it.
249. Vas. XXVI, 4; Vi. LV, 5; Baudh. IV, 1, 29. The bestp. 250 and of the syllable Om, purify, if they are repeated daily, after a month even the murderer of a learned Brahmana.
250. Even a drinker of (the spirituous liquor called) Sura becomes pure, if he mutters the hymn (seen) by Kutsa, ‘Removing by thy splendour our guilt, O Agni,’ &c., (that seen) by Vasish¢ha, ‘ With their hymns the Vasish¢as woke the Dawn,’ &c., the M&hitra (hymn) and (the verses called) Suddhavatts.
Even a drinker of (the spirituous liquor called) Sura becomes pure, if he mutters the hymn (seen) by Kutsa, ‘Removing by thy splendour our guilt, O Agni,’ &c., (that seen) by Vasish¢ha, ‘ With their hymns the Vasish¢as woke the Dawn,’ &c., the M&hitra (hymn) and (the verses called) Suddhavatts.
251. Even he who has stolen gold, instantly becomes free from guilt, if he once mutters (the hymn beginning with the words) ‘The middlemost brother of this beautiful, ancient Hotvz-priest’ and the Sivasamkalpa.
252. The violator of a Guru's bed is freed (from sin), if he repeatedly recites the Havishp4nttya (hymn), (that beginning) ‘ Neither anxiety nor misfortune,’ (and that beginning) ‘Thus, verily, thus,’ and mutters the hymn addressed to Purusha.
253. He who desires to expiate sins great or explanation of the words ‘accompanied by (the recitation of) the Vy4hritis and (of) the syllable Om’ is N4r.’s, who asserts that they indicate the necessity of reciting the GAyatri with the Siras text during the performance of each Pranfyama; see Vas. XXV, 13.
. 250. Vas. XXVI, 5. The hymn seen by Kutsa, i. e. Rig-veda I, 97; that seen by Vasish/éAa, i.e. Rig-veda VII, 80. The M4hitra hymn, i.e. Rig-veda X,185. The Suddhavatts, i.e. Rig-veda VIII, 84, 7-9. Medh., Gov., Nar., and K. read mahendram for mahitram, and N&r. adds that some give the latter reading. The hymns are to be recited during a month sixteen times (Gov., Kull., Ragh:), or 108 times a day (N4r.).
251. Vas. XXVI, 6. The hymn is found Rig-veda I, 164; the Sivasamkalpa, Vag. Samh. XXXIV, 1. ‘Once,’ i.e. ‘once daily during a month’ (Gov., Kull., Nar.). .
252. Vas. XXVI, 7; Y4on. III, 305. The four hymns are Rigveda X, 88; X,126; X,119; and X, go.
253. The two verses are found Rig-veda I, 24, 14, and VII, 89, 5.
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small, must mutter during a year the r&-verse ‘May we remove thy anger, O Varuna, &c., or ‘Whatever offence here, O Varuna,’ &c.
254. That man who, having accepted presents which ought not to be accepted, or having eaten forbidden food, mutters the Taratsamandtya (Azéas), becomes pure after three days.
255. But he who has committed many sins, becomes pure, if he recites during a month the (four verses) addressed to Soma and Rudra, and the three verses (beginning) ‘Aryaman, Varuma, and Mitra,’ while he bathes in a river.
256. A grievous offender shall mutter the seven verses (beginning with) ‘ Indra,’ for half a year; but he who has committed any blamable act in water, shall subsist during a month on food obtained by begging. .
257. A twice-born man removes even very great guilt by offering clarified butter with the sacred texts belonging to the S4kala-homas, or by muttering the kik, (beginning) ‘ Adoration.’
258. He who is stained by mortal sin, becomes pure, if, with a concentrated mind, he attends cows for a year, reciting the P&vamépi (hymns) and subsisting on alms. ,
He who is stained by mortal sin, becomes pure, if, with a concentrated mind, he attends cows for a year, reciting the P&vamépi (hymns) and subsisting on alms. ,
254. Gaut. XXIV, 2-3; Baudh. IV, 2, 4-5. The verses are found Rig-veda IX, 58, 1-4.
255. The verses are found Rig-veda VI, 74, 1-4, and IV, 2, 4-6.
256. The verses are found Rig-veda I, 106, 1-7.
257. The Mantras for the Saékala-homas, i.e. Vag. Samh. VIII,
13. The verse is found Rig-veda VI, 51,8. According to N&r. the Mantras must be muttered 108 times.
258. The Pavamani hymns, i.e. the ninth Mandala of the Rigveda.
[25] Li
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259. Or if, pure (in mind and in body), he thrice repeats the Samhit4 of the Veda in a forest, sanctified by three Pardka (penances), he is freed from all crimes causing loss of caste (pataka).
260. But if (a man) fasts during three days, bathing thrice a day, and muttering (in the water the hymn seen by) Aghamarshama, he is (likewise) freed from all sins causing loss of caste.
261. As the horse-sacrifice, the king of sacrifices, removes all sin, even so the Aghamarshaza hymn effaces all guilt.
262. A Brahmaza who retains in his memory the Aig-veda is not stained by guilt, though he may have destroyed these three worlds, though he may eat the food of anybody.
263. He who, with a concentrated mind, thrice recites the Azésamhit4, or (that of the) Yagur-veda, or (that of the) Sama-veda together with the secret(texts, the Upanishads), is completely freed from all sins.
264. As aclod of earth, falling into a great lake, is quickly dissolved, even so every sinful act is engulfed in the threefold Veda.
265. The Avzkas, the Yagus(-formulas) which differ (from the former), the manifold SAaman(-songs), must
259. ‘The Samhita,’ i.e. the Mantras and Brahmaaas (Kull. Ragh.), the former alone (Nar.). ‘Paréka penances,’ see above, verse 216. The verse seems to refer to the Anasnatparayaaa, fully described by Baudh. ITT, 9.
260-261. Gaut. XXIV, 10-12; Vas. XXVI, 8; Baudh. III, 5; IV, 2,15; Vi. LV, 7; Yagi. III, 302. The Aghamarshaza is found Rig-veda X, rgo.
262. Vas. XXVII, 3. 263. Baudh. IV, 5, 29.
264. Tread with Gov., Nand., and K. pr. manu ‘kshipram’ instead of ‘kshiptam’ (Mech., K. sec. manu, editions).
265. Medh. and Gov. read Ady4ni, ‘chief,’ instead of any4ni, ‘which differ.’ Medh. explains it as ‘either those found in the
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be known (to form) the triple Veda; he who knows them, (is called) learned in the Veda.
266. The initial triliteral Brahman on which the threefold (sacred science) is based, is another triple Veda which must be kept secret ; he who knows that, (is called) learned in the Veda.
CHAPTER XII.
1. ‘O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee ; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.’
CHAPTER XII.
1. ‘O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee ; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.’
2. To the great sages (who addressed him thus) righteous Bhzzgu, sprung from Manu, answered, ‘Hear the decision concerning this whole connexion with actions.’
3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest.
4. Know that the mind is the instigator here
Samhit4, not those read in the Brahmava or those recited according to the Samhitép4sha, not those recited according to the Pada or Kramapashas.’ Gov. gives the first explanation only.
266. K. omits this verse, and inserts in its stead the following lines: esha vo vadita['bhihita]s sarvah prfyaskittavinirnayah | naifsreyasam karmavidhim viprasyaitam nibodhata n atak param pravakshy4mi samsfravidhim uttamam1
Nand. gives the first two lines after verse 266, reading, however, ityesha(?)bhihitaz.
XII. 1. Ragh. takes tattvatah pardm separately and explains the second line as follows: ‘communicate to us (now) the retribution for (their) deeds (and) supreme (liberation, which springs) from (the recognition of) truth.’
4. ‘Of three kinds,’ i.e.‘ good, middling, or bad.’ ‘Has three li2p. 5 below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads.
5. Coveting the property of others, thinking in one’s heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action.
6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action.
7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man’s wife, are declared to be the three kinds of (wicked) bodily action.
8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body.
g. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) comlocations,’ i.e. ‘the mind, speech, and the body.’ ‘Falls under ten heads,’ i.e. ‘those mentioned in verses 5-7.’ The mind, which is here called the instigator, is the internal organ, which has the faculty of samkalpa, ‘ volition.’