The Sacred Laws of the Âryas, Part I: Âpastamba and Gautama — SBE Vol. 2 (trans. Georg Bühler, 1879)

3. He who desires to eat forbidden food, shall scatter earth (on it).

4. Some (declare, that) he who has connection with a woman during her courses becomes pure by bathing.

5. Some (declare, that this rule holds good) in the case of (one’s own) wives (only).

6. The (secret) penance for killing a learned Brahmaza (is as follows): Living during ten days on milk (alone) or (on food fit for offerings), during a second (period of ten days) on clarified butter, and during a third (period of ten days) on water, par-

2. Manu XI, 254. ‘He who has accepted or desires to accept, i.e. because no other course is possible, (a present) offered by a man that is blamable on account of the caste of the giver or on account of his deeds, or (a present) that in itself is blamable, e.g. the skin of a black-buck and the like ... in water, i.e. according to some, standing in water that reaches to his navel ; according to others, entirely immersed in water.’—Haradatta.

3. Manu loc. cit. ‘ Forbidden food has been described above, XVII, 8, 9. If, being unable to act otherwise, he desires to eat that, he shall throw earth, i.e. a piece of earth, (into it) and then eat it.’—Haradatta.

4. Haradatta adds that he shall bathe, dressed in his garments.

5- Haradatta adds that another commentator reads ekestrfshu, i.e. eke astrishu, and explains the Stra to mean, ‘Some (declare the above rule to refer also) to a bestial crime.’

6. Yagfavalkya III, 303. According to Haradatta the complete Mantras are as follows: Lom4nyétmano mukhe mrztyorasye guhomi svaha, nakhanya. m. m. 4. guhomi svaha, &c. This secret penance is apparently a milder form of that prescribed Apastamba I, 9, 25, 12.

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taking of (such food) once only each day, in the morning, and keeping his garments constantly wet, he shall (daily) offer (eight) oblations, (representing) the hair, the nails, the skin, the flesh, the blood, the sinews, the bones, (and) the marrow. The end of each (Mantra) shall be, ‘I offer in the mouth of the Atman (the Self), in the jaws of Death.’

7. Now another (penance for the murder of a
Bréhmaza will be described) :

8. The rule (as to eating and so forth), which has been declared (above, Sftra 6, must be observed),

9. (And) he shall offer clarified butter, reciting (the sacred text Rig-veda I, 189, 2), ‘O fire, do thou ferry over, the Mahdvy4hrctis, and the KfashmAazdas ;

10. Or, for the murder of a Brahmazma, for drinking spirituous liquor, for stealing (gold), and for the violation of a Guru’s bed, he may perform that (same vow), tire himself by repeatedly stopping his breath, and recite (the hymn seen by) Aghamarshama. That is equal (in efficacy) to the final bath at a horsesacrifice ;

11. Or, repeating the G4yatri a thousand times, he, forsooth, purifies himself;

12. Or, thrice repeating (the hymn of) Agha- ‘marshaza while immersed in water, he is freed from all sins.

That is equal (in efficacy) to the final bath at a horsesacrifice ;

11. Or, repeating the G4yatri a thousand times, he, forsooth, purifies himself;

12. Or, thrice repeating (the hymn of) Agha- ‘marshaza while immersed in water, he is freed from all sins.

9. The Mahivy4hritis are, bhOZ, bhuvad, svak. Regarding the
Kfishmandas, see above, XIX, 12.

1o. Manu XI, 260-261; Y4gnavalkya III, 302. The vow intended is that prescribed above, Sftras 6, 8.

II. Apastamba I, 9, 26, 14-I, 9, 27, 1. Haradatta remarks that the performer of the penance shall live on milk and stop his breath, repeatedly stopping his breath.

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CHAPTER XXV.

1. Now they say: ‘How many (gods) does a student enter who violates the vow of chastity ?’

2. (And they answer): ‘His vital spirits (go to) the Maruts (winds), his strength to Indra, his eminence in sacred learning to Brzhaspati, all the remaining parts to Agni.’

3. He kindles the fire in the night of the new moon, and offers, by way of penance, two oblations of clarified butter,

4. (Reciting these two sacred texts), ‘Defiled by lust am I, defiled am I, oh Lust; to Lust sv4ha;’ ‘Injured by lust am I, injured am I, oh Lust; to Lust svaha.’ (Next) he (silently) places one piece of sacred fuel (on the fire), sprinkles water round the fire, offers the YagnavAstu (oblation), and approaching (the fire) worships it, thrice (reciting the text), ‘ May the waters sprinkle me.’

5. These worlds are three; in order to conquer

XXV. 1. For this and the following five Sftras, see Taittirfya
Aranyaka II, 18, 1 seq.

2. ‘All the remaining parts, i.e. his sight and the other organs of sense, go to Agni. Thus a student who has broken the vow of chastity becomes short-lived, weak, destitute of eminence in sacred learning, and destitute of sight, andso forth. Therefore a penance must be performed.’—Haradatta. It must, of course, be understood that the penance prescribed here, is a ‘secret penance.’

3. ‘He, i.e. the unchaste student, shall kindle the fire in the night of the new moon, i.e. at midnight, in the manner declared in the Grzhya-sfitra.—Haradatta.

4. Haradatta says that while sprinkling water the performer
shall recite the texts ‘Aditi, thou hast permitted,’ see Apastamba II,
2, 3, 17 note. The Yag@avastu oblation, which follows after the
Svish/akrst offering, is described Gobhila Grzhya-sftra I, 8, 26~29.

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these worlds, in order to gain mastership over these worlds, (this rite must be performed.)

6. According to some, the above (described) rite is a penance (for all hidden offences) in general, (and they say) regarding it, ‘ He who may be impure, as it were, shall offer burnt-oblations in this manner, and shall recite sacred texts in this manner; the fee (of the officiating priest shall be) whatever he may choose.’

7. He who has been guilty of cheating, of calumniating, of acting contrary to the rule of conduct, of eating or drinking things forbidden, of connection with a woman of the Sfddra caste, of an unnatural crime, and even of performing magic rites with intent (to harm his enemies), shall bathe and sprinkle himself with water, reciting the texts addressed to the Waters, or those addressed to Varuma, or other purificatory texts.

8. For offences committed by speaking or thinking of forbidden things, the five Vy4hvztis (must be recited).

g. Or for all (offences) he may sip water, (reciting) in the morning (the text), ‘May the day and the sun purify me;’ and in the evening, ‘The night and Varuna.’

to. Or he may offer eight pieces of sacred fuel,

7. Apastamba I, 9, 26, 7. The verses addressed to the Waters
are, Rv. X, 9, 1-3=Taitt. Samh. IV, 1, 5, 1, and Taitt. Samh. V,
6,1. Regarding those addressed to Varuaa, see above, XXIII, 28.
As an instance of ‘other purificatory texts’ Haradatta quotes
Taittirfya-brahmaaa I, 4, 8, 1.

8. Regarding the five Vyahretis, see above, I, 51.

10. Haradatta gives the following four Mantras: Devakritasyainasovayaganam asi svah4, ‘thou art the expiation for sin com-

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(reciting the texts beginning) ‘Devakvztasya.’ By merely offering them he becomes free from all sin.

CuHaPTeR XXVI,

1. Now, therefore, we will describe three K7zékhras (or difficult penances).

2. (During three days) he shall eat at the morningmeal food fit for offerings, and fast in the evening.

3. Next, he shall eat (food fit for offerings), during another period of three days, in the evening (only).

4. Next, during another period of three days, he shall not ask anybody (for food).

5. Next, he shall fast during another period of three days.

6. He who desires (to be purified) quickly, shall stand during the day, and sit during the night.

mitted by the gods,’ sv4ha pitrzkrztasyainaso . . . svaha, manushyakrétasyainaso . .. svaha, asmatkrztasyainaso...svaha. But see Vagasaneyi-samhita VIII, 13, where eight Mantras are given, and below, XXVII, 7.

XXVI. 1. Samavidhana I, 2, 1; Apastamba I, 9, 27, 7. Haradatta states that ataf, ‘ therefore,’ means ‘ because the Krznkhras cannot be performed if they have not been described,’ while Sdyaza, on the Sdmavidhana, asserts that it means ‘because unpurified persons who are unable to offer sacrifices cannot gain heavenly bliss without performing austerities such as Krzkkhras.’ It is a remarkable fact that Haradatta does not seem to have been aware that the twenty-sixth chapter of Gautama is taken bodily from the Saémavidhana.

2. Samavidhana I, 2, 2. ‘Food fit for offerings, i.e. such as is not mixed with salt or pungent condiments.’

3-5. Samavidhana I, 2, 3.

6. Sdmavidhana I, 2, 4.

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7. He shall speak the truth.

8. He shall not converse with anybody but
Aryans.

9. He shall daily sing the two (Sdmans called)
Raurava and Yaudhagaya.