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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
131. With sinners, who have not expiated their crime, let a man not transact business of any kind. But a man who knows the law must not blame (or shun) those who have expiated it. 32. Let him not, however, live (or have any intercourse) with those who have killed children, or with ungrateful persons, or with those who have slain one come for protection, or a woman, even though such sinners may have obtained their absolution, as directed by the law. 33. (An old man) who has passed his eightieth year, a youth under the age of sixteen, women, and sick persons have only to perform half of every penance ', 34. In order to remove those sins for which no particular mode of expiation has been mentioned, penances must be prescribed, which shall be in accordance with the ability of the offender, and with the heaviness of his offence. LV. 1. Now follow the penances for secret sins. 30. For the Atikrzkkfra penance, see M. XI, 214. 33. ? Nand. adds, that a youth under the age of sixteen, who has not been initiated, and old women, as well as girls who have not yet attained maturity, must only perform a quarter of it, as directed in a Smriti. LV. 1. M. XI, 248; Y. III, 301; Gaut. XXIV, 1.— 2, 3. M. XI, 249, 260; Y. III, 302; Gaut. XXIV, 10.— 4. Gaut. XXIV, LV, 8. PENANCES, 181 2. The killer of a Brahmaza is purified, if, having approached a river (and bathed in it), he restrains his breath sixteen times, and takes only one meal, consisting of food fit for offerings, each day, for a month. 3. At the end of this rite he must give a milch cow. 4. By performing the same rite and by muttering (while standing in the water) the Aghamarshaza! (instead of stopping his breath), a drinker of spirituous liquor? becomes free from sin. 5. (By performing the same rite and) muttering the Gayatri one thousand and ten times (each day), a stealer of gold becomes free from guilt. 6. One who has connection with a Guru's wife? (becomes free from sin) by fasting for three days and muttering the Purushasfikta? and (at the same time) offering a burnt-oblation. 7. Even as the horse-sacrifice, the king of sacrifices, removes all sin, the hymn of Aghamarshaza likewise removes all sin. 8. Let a twice-born man stop his breath, in order to rid himself of all sin; all sins committed by a 10. — 6, M. XI, 252; Y. III, 305.— 7. M. XI, 260.— 10-21. M. II, 76-87. 2. Nand. infers from a text of Manu (XI, 249), that this rule refers to one who has killed a Brahmaza intentionally. 3. This rule, Nand. infers: from a passage of Yagfiavalkya (III, 305), applies also to the penances mentioned in the following Sfitra. 4. | Rig-veda X, 190. — ?‘I.e. one who has knowingly drunk it, the penance for drinking it unknowingly being stated by Yigiiavalkya (III, 304).’ (Nand.) 5, 6. ? Nand. infers from M. XI, 251, 252, that these two Sftias also refer to penances for crimes intentionally committed. — ? Rigveda X, go. 182 VISHNU. LY, 9. twice-born man may be removed by repeated Prazayamas.
2? Nand. infers from M. XI, 251, 252, that these two Sftias also refer to penances for crimes intentionally committed. — ? Rigveda X, go. 182 VISHNU. LY, 9. twice-born man may be removed by repeated Prazayamas. g. It is called a PrazAydma, if a man, stopping the breath (which comes from the mouth and from the nostrils), recites the Gayatri three times, together with the Vydhvtis (‘words’)', with the sacred syllable Om, and with the (text called) Siras *. 10. The lord of creatures (Brahman) has milked out from the three Vedas the letter A, the letter U, and the letter M (of which the sacred syllable Om is composed), and (the three sacred words) Bhd, Bhuva4, Svad (earth, the atmosphere, and heaven). 11. The lord of creatures, the supreme deity, has also milked out from the three Vedas successively the three verses of the sacred stanza which begins with the word ‘tad,’ and is called Savitri (or GAyatrt). 12. By muttering, every morning and evening, that syllable and that stanza, preceded by the three ‘words,’ a Brahmaza will obtain that religious merit which the (study of the) Veda confers, just as if he had actually studied the Veda. 13. By repeating those three (Om, the ‘words, and the Gayatri every day) for a month out of the village, a thousand times, a twice-born man is purified even from a mortal sin, as a snake (is freed) from its withered skin. 14. Any member of the Brahmaza, Kshatriya, or Vaisya castes, who does not know those three texts, 9. } The three Vyahrttis, ‘words,’ or Mahavyahrttis, ‘great words,’ are quoted in the next Sloka. —? It begins with the words, ‘O ye waters, who are splendour and ambrosia.’ (Nand., and Mitakshara on Y. I, 23.) LV, 20. PENANCES. 183 or fails to recite them in the proper season, meets with reproach among the virtuous. 15. The three imperishable ‘great words,’ preceded by the syllable Om, and the GAyatrt consisting of three divisions, have to be recognised as the mouth (or beginning) of the Veda. 16. He who repeats that stanza (preceded by the syllable Om and the three ‘ words’) carefully every day for three years, will be absorbed in the highest, Brahman after death, move as freely as air, and become as pure as air. 17. The monosyllable (Om) is the highest Brahman, the stoppings of the breath are the best of austerities, but nothing is more exalted than the GAyatri; (declaring the) truth is better than silence. 18. All religious acts ordained in the Veda, (whether) consisting in burnt-oblations or sacrifices (or alms-giving or other pious observances), perish (after the merit obtained by them has been exhausted); but the syllable Om (akshara) must be known to be imperishable (akshara), as it is identical with Brahman, the lord of creatures. .
3. 19. The act of reciting (the syllable Om, the ‘words,’ and the Gayatri) is ten times better than the (Gyotish¢oma or other) sacrifices prescribed (by the Veda); it is a hundred times better when muttered in a low voice; it is a thousand times better when repeated mentally only. 20. The four Pakayagiias! (small or domestic 15. !To explain this, Nand. quotes a passage of Asvaldyana . (Grthya-sitra III, 2, 3, where, however, part only of this quotation is found) to the effect that the study of the Veda has to be begun by pronouncing Om, the ‘ words,’ and the GAyatrf. 20. 1‘ The four Pakayagiias are the offerings to gods, goblins (or “all beings”), manes, and men, together with the offering to 184 VISHNU. LV, 21. offerings), together with the sacrifices prescribed (in the Veda), though all united, are not equal to a sixteenth part of the sacrifice performed by reciting (those sacred prayers). 21. A Brahmaza may beyond doubt obtain final emancipation by solely repeating (those prayers), whether he perform any other religious observance or no; one who is benevolent towards all creatures (and does not slay them for sacrifices) is justly called a Brahmaza (or one united to Brahman). LVI. 1. Now then? follow the purifying Mantras from all the Vedas. Brahman.’ (Nand.; see LIX, 20-25.) Kullfka, on the contrary (on M. II, 86), refers the term Pakayagfia to the four first only out of those five offerings, and this interpretation, besides being more simple than Nand.’s, is preferable for several other reasons. First, the ‘ offering to Brahman’ includes the daily recitation of the Gayatrf, which is mentioned here as opposed to the four Pakayagfias. Secondly, the number of four Pakayagfias is equally given in the Kashaka Grzhya-sfitra ; and Devapala, in his Commentary on that work, gives a definition of them, which agrees in the main with Kullaka’s. ‘Four’ Pakayagfias are mentioned in the Grzhya-sftras of Kausika, Paraskara, and Sankhdyana also. See Weber, Ind. Stud. X, 48. Thirdly, the Pakayagfias are brought in here as opposed to the Vidhiyagfias or ‘ sacrifices prescribed by the Veda.’ This is probably because the latter are offered in the triad of sacred fires, whereas the term Pakayag‘fia, in its narrower use, denotes the oblations offered in the domestic fire. Hence, it might come to include the ‘ offering to men,’ i.e. the feeding of a guest, but certainly not the study of the Veda. LVI. M. XI, 250-260; Y. III, 302-305; Gaut. XIX, 12; XXIV. 1. 1*Now then,’ i.e. the previous chapter containing an enumeration of secret sins, an enumeration of the purifying Mantras, by which they may be expiated, follows next. (Nand.) LVI, 15. PENANCES. 185 2. By muttering them, or reciting them at a burnt-oblation, the twice-born are purified from their sins. (They are as follows :)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
131. With sinners, who have not expiated their crime, let a man not transact business of any kind. But a man who knows the law must not blame (or shun) those who have expiated it. 32. Let him not, however, live (or have any intercourse) with those who have killed children, or with ungrateful persons, or with those who have slain one come for protection, or a woman, even though such sinners may have obtained their absolution, as directed by the law. 33. (An old man) who has passed his eightieth year, a youth under the age of sixteen, women, and sick persons have only to perform half of every penance ', 34. In order to remove those sins for which no particular mode of expiation has been mentioned, penances must be prescribed, which shall be in accordance with the ability of the offender, and with the heaviness of his offence. LV. 1. Now follow the penances for secret sins. 30. For the Atikrzkkfra penance, see M. XI, 214. 33. ? Nand. adds, that a youth under the age of sixteen, who has not been initiated, and old women, as well as girls who have not yet attained maturity, must only perform a quarter of it, as directed in a Smriti. LV. 1. M. XI, 248; Y. III, 301; Gaut. XXIV, 1.— 2, 3. M. XI, 249, 260; Y. III, 302; Gaut. XXIV, 10.— 4. Gaut. XXIV, LV, 8. PENANCES, 181 2. The killer of a Brahmaza is purified, if, having approached a river (and bathed in it), he restrains his breath sixteen times, and takes only one meal, consisting of food fit for offerings, each day, for a month. 3. At the end of this rite he must give a milch cow. 4. By performing the same rite and by muttering (while standing in the water) the Aghamarshaza! (instead of stopping his breath), a drinker of spirituous liquor? becomes free from sin. 5. (By performing the same rite and) muttering the Gayatri one thousand and ten times (each day), a stealer of gold becomes free from guilt. 6. One who has connection with a Guru's wife? (becomes free from sin) by fasting for three days and muttering the Purushasfikta? and (at the same time) offering a burnt-oblation. 7. Even as the horse-sacrifice, the king of sacrifices, removes all sin, the hymn of Aghamarshaza likewise removes all sin. 8. Let a twice-born man stop his breath, in order to rid himself of all sin; all sins committed by a 10. — 6, M. XI, 252; Y. III, 305.— 7. M. XI, 260.— 10-21. M. II, 76-87. 2. Nand. infers from a text of Manu (XI, 249), that this rule refers to one who has killed a Brahmaza intentionally. 3. This rule, Nand. infers: from a passage of Yagfiavalkya (III, 305), applies also to the penances mentioned in the following Sfitra. 4. | Rig-veda X, 190. — ?‘I.e. one who has knowingly drunk it, the penance for drinking it unknowingly being stated by Yigiiavalkya (III, 304).’ (Nand.) 5, 6. ? Nand. infers from M. XI, 251, 252, that these two Sftias also refer to penances for crimes intentionally committed. — ? Rigveda X, go. 182 VISHNU. LY, 9. twice-born man may be removed by repeated Prazayamas.
2? Nand. infers from M. XI, 251, 252, that these two Sftias also refer to penances for crimes intentionally committed. — ? Rigveda X, go. 182 VISHNU. LY, 9. twice-born man may be removed by repeated Prazayamas. g. It is called a PrazAydma, if a man, stopping the breath (which comes from the mouth and from the nostrils), recites the Gayatri three times, together with the Vydhvtis (‘words’)', with the sacred syllable Om, and with the (text called) Siras *. 10. The lord of creatures (Brahman) has milked out from the three Vedas the letter A, the letter U, and the letter M (of which the sacred syllable Om is composed), and (the three sacred words) Bhd, Bhuva4, Svad (earth, the atmosphere, and heaven). 11. The lord of creatures, the supreme deity, has also milked out from the three Vedas successively the three verses of the sacred stanza which begins with the word ‘tad,’ and is called Savitri (or GAyatrt). 12. By muttering, every morning and evening, that syllable and that stanza, preceded by the three ‘words,’ a Brahmaza will obtain that religious merit which the (study of the) Veda confers, just as if he had actually studied the Veda. 13. By repeating those three (Om, the ‘words, and the Gayatri every day) for a month out of the village, a thousand times, a twice-born man is purified even from a mortal sin, as a snake (is freed) from its withered skin. 14. Any member of the Brahmaza, Kshatriya, or Vaisya castes, who does not know those three texts, 9. } The three Vyahrttis, ‘words,’ or Mahavyahrttis, ‘great words,’ are quoted in the next Sloka. —? It begins with the words, ‘O ye waters, who are splendour and ambrosia.’ (Nand., and Mitakshara on Y. I, 23.) LV, 20. PENANCES. 183 or fails to recite them in the proper season, meets with reproach among the virtuous. 15. The three imperishable ‘great words,’ preceded by the syllable Om, and the GAyatrt consisting of three divisions, have to be recognised as the mouth (or beginning) of the Veda. 16. He who repeats that stanza (preceded by the syllable Om and the three ‘ words’) carefully every day for three years, will be absorbed in the highest, Brahman after death, move as freely as air, and become as pure as air. 17. The monosyllable (Om) is the highest Brahman, the stoppings of the breath are the best of austerities, but nothing is more exalted than the GAyatri; (declaring the) truth is better than silence. 18. All religious acts ordained in the Veda, (whether) consisting in burnt-oblations or sacrifices (or alms-giving or other pious observances), perish (after the merit obtained by them has been exhausted); but the syllable Om (akshara) must be known to be imperishable (akshara), as it is identical with Brahman, the lord of creatures. .
3. 19. The act of reciting (the syllable Om, the ‘words,’ and the Gayatri) is ten times better than the (Gyotish¢oma or other) sacrifices prescribed (by the Veda); it is a hundred times better when muttered in a low voice; it is a thousand times better when repeated mentally only. 20. The four Pakayagiias! (small or domestic 15. !To explain this, Nand. quotes a passage of Asvaldyana . (Grthya-sitra III, 2, 3, where, however, part only of this quotation is found) to the effect that the study of the Veda has to be begun by pronouncing Om, the ‘ words,’ and the GAyatrf. 20. 1‘ The four Pakayagiias are the offerings to gods, goblins (or “all beings”), manes, and men, together with the offering to 184 VISHNU. LV, 21. offerings), together with the sacrifices prescribed (in the Veda), though all united, are not equal to a sixteenth part of the sacrifice performed by reciting (those sacred prayers). 21. A Brahmaza may beyond doubt obtain final emancipation by solely repeating (those prayers), whether he perform any other religious observance or no; one who is benevolent towards all creatures (and does not slay them for sacrifices) is justly called a Brahmaza (or one united to Brahman). LVI. 1. Now then? follow the purifying Mantras from all the Vedas. Brahman.’ (Nand.; see LIX, 20-25.) Kullfka, on the contrary (on M. II, 86), refers the term Pakayagfia to the four first only out of those five offerings, and this interpretation, besides being more simple than Nand.’s, is preferable for several other reasons. First, the ‘ offering to Brahman’ includes the daily recitation of the Gayatrf, which is mentioned here as opposed to the four Pakayagfias. Secondly, the number of four Pakayagfias is equally given in the Kashaka Grzhya-sfitra ; and Devapala, in his Commentary on that work, gives a definition of them, which agrees in the main with Kullaka’s. ‘Four’ Pakayagfias are mentioned in the Grzhya-sftras of Kausika, Paraskara, and Sankhdyana also. See Weber, Ind. Stud. X, 48. Thirdly, the Pakayagfias are brought in here as opposed to the Vidhiyagfias or ‘ sacrifices prescribed by the Veda.’ This is probably because the latter are offered in the triad of sacred fires, whereas the term Pakayag‘fia, in its narrower use, denotes the oblations offered in the domestic fire. Hence, it might come to include the ‘ offering to men,’ i.e. the feeding of a guest, but certainly not the study of the Veda. LVI. M. XI, 250-260; Y. III, 302-305; Gaut. XIX, 12; XXIV. 1. 1*Now then,’ i.e. the previous chapter containing an enumeration of secret sins, an enumeration of the purifying Mantras, by which they may be expiated, follows next. (Nand.) LVI, 15. PENANCES. 185 2. By muttering them, or reciting them at a burnt-oblation, the twice-born are purified from their sins. (They are as follows :)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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