Pra^na I, PArALA 9, Khanda 26.
1. (The same penance must be performed), if a
milch-cow or a full-grown ox (has been slain), without
a reason.
2. And for other animals (which have no bones), if an ox-load of them has been killed.
3. He who abuses a person who (on account of
12. The Mantras given in the commentary, and a parallel
passage of VasishZ/^a XX, show that this terrible penance is not
altogether a mere theory of Apastamba. Y%-n. Ill, 247.
13. 'According to some, the penance must be performed if all these animals together have been slain ; according to others, if only one of them has been killed.' — Haradatta. Manu XI, 132, 136; Ya^n. Ill, 270-272.
26. I. 'A reason' for hurting a cow is, according to Haradatta, anger, or the desire to obtain meat.
2. Manu XI, 141; Ya^fi. Ill, 269. That 'animals without bones,' i. e. insects or mollusks, are intended in the Siatra is an inference, drawn by Haradatta from the parallel passages of Gau- tama, Manu, and Ya^g-fiavalkya.
3. ' A person who ought not to be abused, i. e. a father, a teacher, and the like.' — Haradatta.
84 APASTAMBA. I, 9, 26.
his venerability) ought not to be abused, or speaks
an untruth (regarding any small matter) must ab-
stain for three days from milk, pungent condiments,
and salt.
4. (If the same sins have been committed) by a 6'udra, he must fast for seven days.
5. And the same (penances . must also be per- formed) by women, (but not those which follow.)
6. He who cuts off a limb of a person for whose
murder he would become an Abhii"asta (must per-
form the penance prescribed for killing a KS'udra),
if the life (of the person injured) has not been
endanoered.
7. He who has been guilty of conduct unworthy
of an Aryan, of calumniating others, of actions con-
trary to the rule of conduct, of eating or drinking
things forbidden, of connexion with a woman of the
6udra caste, of an unnatural crime, of performing
magic rites with intent (to harm his enemies) or
(of hurting others) unintentionally, shall bathe and
sprinkle himself with water, reciting the (seven)
verses addressed to the Waters, or the verses
addressed to Varu;^a, or (other verses chosen from
the Anuvaka, called) Pavitra, in proportion to the
frequency with which the crime has been committed.
5. The same penances, i. e. those prescribed I, 9, 24-I, 9, 26, 4. According to Haradatta this Sutra is intended to teach that women shall not perform the penances which follow. Others, however, are of opinion that it is given in order to indicate that the pre- ceding Sutras apply to women by an atide^a, and that, according to a Smarta principle, applicable to such cases, it may be inferred, that women are to perform one-half only of the penances pre- scribed for men.
7. The Anuvaka intended is Taitt. Sawh. II, 5, 12.
I, 9, 26. Penance. 85
8. A (student) who has broken the vow of chas-
tity, shall offer to Nirr/ti an ass, according to the
manner of the Pakaya^fia-rites.
9. A ^'udra shall eat (the remainder) of that (offering).
10. (Now follows) the penance for him who trans- gresses the rules of studentship.
11. He shall for a year serve his teacher silently,
emitting speech only during the daily study (of the
Veda, in announcing necessary business to) his
teacher or his teacher's wife, and whilst collecting
alms.
12. The following (penances) which we are going
to proclaim, may be performed for the same sin, and
also for other sinful acts, which do not cause loss of
caste.
13. He may either offer oblations to Kama and
Manyu (with the following two Mantras), ' Kama
(passion) has done it ; Manyu (anger) has done it.'
Or he may mutter (these Mantras).
14. Or, after having eaten sesamum or fasted on
the days of the full and new moon he may, on the
following day bathe, and stopping his breath, repeat
the Gayatri one thousand times, or he may do so
without stopping his breath.
8. Taitt. Ar. II, 18, and Weber, Ind. Stud. X, 102; Manu XI, 119 seq. ; and Ykga. Ill, 280. Regarding the Pakaya^iia-rites, see Asw. Gn. Su. I, i, 2, and Miiller's History of Ancient Sanskrit Literature, p. 203. *
12. Regarding the Pataniya-crimes which cause loss of caste, see above, 1, 7, 21, 7 seq.
13. Weber, Ind. Stud. X, 102. According to the greatness of the crime the number of the burnt-oblations must be increased and the prayers be repeated.
86 Apastamba. ^, 9, 2]
PrA5NA I, PaTALA 9, KHAiVDA 27.
1. After having eaten sesamum or having fasted
on the full moon day of the month Sravsins. (July-
August), he may on the following day bathe in the
water of a great river and offer (a burnt-oblation of)
one thousand pieces of sacred fuel, w^hilst reciting
the Gayatri, or he may mutter (the Gayatri) as many
times,
2. Or he may perform Ish/is and Soma-sacrifices for the sake of purifying himself (from his sins).
^. After havinof eaten forbidden food, he must fast, until his entrails are empty.
4. That is (generally) attained after seven days.
5. Or he may during winter and during the dewy
season (November-March) bathe in cold water both
morning and evening,
6. Or he may perform a Kri'M/ira penance, which lasts twelve days.
7. The rule for the KnVcMra penance of twelve
days (is the following) : For three days he must not
eat in the evening, and then for three days not in the
morning; for three days he must live on food which
has been given unasked, and three days he must not
eat anything.
8. If he repeats this for a year, that is called a KriM/irs, penance, which lasts for a year.
27. I. 'The oblations of sacred fuel (samidh) are not to be accompanied by the exclamation Svaha.' — Haradatta.
2. Ish/is are the simplest forms of the 6'rauta-sacrifices, i. e. of those for which three fires are necessary.
3. For some particular kinds of forbidden food the same penance is prescribed, Manu XI, 153-154-
7. The same penance is described, under the name Prao-apatya krMkrdi, the KrM/ira, invented by Pra^apati, ]Manu XI, 212, and Yagn. Ill, 320.
I, lO, 28. PENANCE. 87
9. Now follows another penance. He who has
committed even a great many sins which do not
cause him to fall, becomes free from guilt, if, fasting,
he recites the entire 6'akha of his Veda three times
consecutively.
10. He who cohabits with a non- Aryan woman,
he who lends money at interest, he who drinks
(other) spirituous liquors (than Sura), he who praises
everybody in a manner unworthy of a Brahma;^a,
shall sit on grass, allowing his back to be scorched
(by the sun).
11. A Brahma;za removes the sin which he com-
mitted by serving one day and night (a man of) the
black race, if he bathes for three years at every
fourth meal-time.
PrA5'NA I, PaTALA 10, KHAiVDA 28.
1. He who, under any conditions whatsoever,
covets (and takes) another man's possessions is a
thief; thus (teach) Kautsa and Harita as well as
Ka;2va and Pushkarasadi.
2 . Varshyaya;?i declares, that there are exceptions to this law, in regard to some possessions.
3. If seeds ripening in the pod, food for a
draught-ox (are taken), the owners ought not to
forbid it.
9. Manu XI, 259.
II. The expression kr?sh«a var«a, 'the black race,' is truly Vedic. In the Eig-weda. it usually denotes the aboriginal races, and sometimes the demons. Others explain the Sutra thus : A Brahmawa removes the sin, which he committed by cohabiting for one night with a female of the Sudra. caste, &c.— Haradatta. The latter explanation has been adopted by KuUuka on Manu
Xi, 179-
28. 3. The same rule Manu emphatically ascribes to himself,
Manu VIII, 339. But see also VIII, 331.
88 APASTAMBA. I, lO, 28.
4. To take even these things in too great a quan- tity is sinful.
5. Harita declares, that in every case the per- mission (of the owner must be obtained) first.
6. He shall not go to visit a fallen teacher or blood relation.
7. Nor shall he accept the (means for procuring) enjoyments from such a person.
8. If he meets them accidentally he shall silently embrace (their feet) and pass on.
9. A mother does very many acts for her son,
therefore he must constantly serve her, though she
be fallen.
10. But (there shall be) no communion (with a
fallen mother) in acts performed for the acquisition
of spiritual merit.
11. Enjoyments taken unrighteously he shall give
up ; he shall say, ' I and sin (do not dwell together).'
Clothing himself with a garment reaching from the
navel down to the knee, bathing daily, morn, noon,
and evening, eating food which contains neither milk
nor pungent condiments, nor salt, he shall not enter a
house for twelve years.
12. After that he (may be) purified.
13. Then he may have intercourse with Aryans.
14. This penance may also be employed in the
case of the other crimes which cause loss of caste
(for which no penance has been ordained above).
15. But the violator of a Guru's bed shall enter a
7. Haradatta remarks, that this Sutra implicitly forbids to accept the heritage of an outcast.
II. A similar but easier penance is prescribed, Manu XI, 194.
15. ' (This penance, which had been prescribed above, I, 9, 25, i), is enjoined (once more), in order to show that it is not optional (as might be expected according to Sutra 14).' — Haradatta.
Penance. 89
hollow iron image and, having caused a fire to be lit on both sides, he shall burn himself.
16. According to Harita, this (last-mentioned penance must) not (be performed).
17. For he who takes his own or another's life becomes an Abhii^asta.
18. He (the violator of a Guru's bed) shall per-
form to his last breath (the penance) prescribed by
that rule (Sutra 11), He cannot be purified in this
world. But (after death) his sin is taken away.
19. He who has unjustly forsaken his wife shall
put on an ass's skin, with the hair turned outside,
and beg in seven houses, saying, ' Give alms to him
who forsook his wife.' That shall be his livelihood
for six months.
20. But if a wife forsakes her husband, she shall
perform the twelve-night Krikkhr2i penance for as
long a time.
21. He who has killed a man learned in the Vedas
and Vedangas shall put on the skin of a dog or of an
ass, with the hair turned outside, and take a human
skull for his drinking-vessel,
PrA^NA I, PArALA 10, IvHAiVDA 29.
I. And he shall take the foot of a bed instead of
a staff and, proclaiming the name of his deed, he
shall go about (saying), ' Who (gives) alms to the
murderer of a Brahma;/a, learned In the Vedas and
the Angas?' Obtaining thus his livelihood in the
village, he shall dwell in an empty house or under a
tree, (knowing that) he is not allowed to have inter-
course with Aryans. According to this rule he shall
act until his last breath. He cannot be purified In
this world. But (after death) his sin is taken away.
90 APASTAMBA. I, lO, 29.
2. He even who slays unintentionally, reaps never- theless the result of his sin.
3. (His guilt is) greater, (if he slays) intentionally.
4. The same (principle applies) also to other sin- ful actions,
5. And also to good works.
6. A Brahma;^a shall not take a weapon into his hand, though he be only desirous of examining it.
7. In a Pura/^a (it has been declared), that he who
slays an assailant does not sin, for (in that case)
wrath meets wrath.
8. But Abhii-astas shall live together in dwellings
(outside the village) ; considering this their lawful
(mode of life), they shall sacrifice for each other,
teach each other, and marry amongst each other,
9. If they have begot sons, let them say to them :
' Go out from amongst us, for thus the Aryas, (throw-
ing the guilt) upon us, will receive you (amongst
their number),
10. For the organs do not become impure together with the man.
29. 5. Haradatta gives, as an example, the case where a war- rior saves the property of a traveller from thieves. If the traveller turns out to be a Brahmawa, and the warrior did not know his caste before rescuing his property, his merit will be less than if he had rescued knowingly the property of a Brahma^za.
