Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
118. 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 316 BAUDHAYANA. IV, 1. 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. IV, 2. PENANCES, 317 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.
230. 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. - 318 BAUDHAYANA, IV, 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. IV, 2. PENANCES, 319 For the gods are trebly true. (All that) has been declared in the Veda.
39. ‘ 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. IV, 2. PENANCES, 319 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. 320 BAUDHAYANA. IV, 2. 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.
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.
118. 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 316 BAUDHAYANA. IV, 1. 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. IV, 2. PENANCES, 317 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.
230. 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. - 318 BAUDHAYANA, IV, 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. IV, 2. PENANCES, 319 For the gods are trebly true. (All that) has been declared in the Veda.
39. ‘ 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. IV, 2. PENANCES, 319 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. 320 BAUDHAYANA. IV, 2. 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.
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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