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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1214. 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 is XT, 223. DESCRIPTION OF PENANCES. 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
2222. 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.). y 476 LAWS OF MANU. XI, 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.’ XI, 235. PENANCES; THE POWER OF AUSTERITIES. 477 228, 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.
3PENANCES; THE POWER OF AUSTERITIES. 477 228, 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, and 478 LAWS OF MANU. XI, 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.
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.
1214. 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 is XT, 223. DESCRIPTION OF PENANCES. 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
2222. 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.). y 476 LAWS OF MANU. XI, 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.’ XI, 235. PENANCES; THE POWER OF AUSTERITIES. 477 228, 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.
3PENANCES; THE POWER OF AUSTERITIES. 477 228, 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, and 478 LAWS OF MANU. XI, 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.
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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