Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1187-188. 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. 470 LAWS OF MANU. XI, 193. 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).
2200. 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, 472 LAWS OF MANU. XI, 202. 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.
3The 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.’ XI, 212. DESCRIPTION OF PENANCES. 473 207. 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. 210. Vi. LIV, 34; Yagi. III, 294. 212. Ap.I, 27,7; Gaut. XXVI, 2-5; Vas. XXI, 20; Baudh. II, 474 LAWS OF MANU. XI, 213. 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.
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.
1187-188. 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. 470 LAWS OF MANU. XI, 193. 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).
2200. 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, 472 LAWS OF MANU. XI, 202. 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.
3The 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.’ XI, 212. DESCRIPTION OF PENANCES. 473 207. 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. 210. Vi. LIV, 34; Yagi. III, 294. 212. Ap.I, 27,7; Gaut. XXVI, 2-5; Vas. XXI, 20; Baudh. II, 474 LAWS OF MANU. XI, 213. 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.
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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