16. Vasish/^a XVII, 74.
21. The MSS. of the text read, r/lusndtaw tu yo bhSrySw niya- t&m brahma£ari;;im i niyamatikrame tasya prS«ayanmata»z smr/Um. 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
1 6 BAUDHAYANA. IV, i.
22. Seated with KU&I grass in his hands, let him
repeatedly suppress his breath, and again and again
recite purificatory texts, the Vyahrz'tis, 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) know-
ledge 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 Vyahmis are the eternal,
everlasting Brahman.
27. For him who is constantly engaged in (re-
citing) the syllable Om, the seven Vyahr/tis, and
the three-footed Gayatrt, no danger exists anywhere.
28. If, restraining his breath, he thrice recites the
Gayatr! together with the syllable Om and with the
(text called) .$*iras, that is called one suppression of
breath.
29. But sixteen suppressions of breath, accom-
either its end must have been sawnidhau nopaga&Wati (as in Stitra 1 7), or that a whole half-verse has been lost.
22-24. Vasish/£a XXV, 4-6. 25. Vasish/^a XXV, 8.
26. Vasish^a XXV, 10. 27. VasishMa XXV, 9.
28. Vasish//;a XXV, 13. 29. VasishMa XXVI, 4.
IV, 2. PENANCES.
panied by (the recitation of) the Vyahntis and of
the syllable Om, repeated daily, purify after a mouth
even the slayer of a learned Brahmawa.
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, ADHYAYA 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 Ri\a-
verses (called) Taratsamandis.
5. But in case one has eaten any kind of for-
bidden 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 AYkas.
6. But we will, hereafter, declare another rule for
(the expiation of) the murder of a learned Brahmawa,
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 rot to be accepted.
5. Rig-veda IX, 58. Mar^anam, 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 Vyahmis, the syllable Om, (and) the
Aghamarsha^a 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 for-
bidden acts of all kinds, and has (afterwards)
worshipped reciting the Vanml (texts), he is freed
from all sin.
10. Now a student who has broken his vow
(avaklrwin) shall heap fuel on the fire on the night
of the new moon, perform the preparatory cere-
monies 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 Svaha;' *O Lust,
I have done evil, I have done evil, O Lust, to Lust
Svaha.'
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 B^'haspati,
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 ad-
dress (the gods) with three (repetitions of the texts).
9. ' Upasthana, " worshipping," i. e. sprinkling one's head with a handful of water.' — Govinda.
10. A repetition of the rule given above, II, i, i, 34 ; see also HI, 4-
PENANCES.
For the gods are trebly true. (All that) has been declared in the Veda.
12. He who considers himself defiled by minor
offences (upapitaka), 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 ^udra caste or
committed an unnatural crime, he becomes pure by
bathing (and reciting) the Ablinga (verses) and
(those called) Varuwis.
14. Now they quote also (the following verse) :
1 If he has partaken of food unfit to be eaten or to
be drunk, or of forbidden food, and if he has com-
mitted forbidden acts or performed forbidden rites,
he will, nevertheless, be freed from (crimes) com-
mitted 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 Aghamarsha#a. Manu has declared that
that is equal (in efficacy) to the final bath at a
horse-sacrifice.
1 2. Gautama XXV, 6.
13. Govinda gives, like Haradatta on Gautama XXV, 7, as an instance of a doshavat karma, ' a sinful rite,' the abhiHra or ' magic rite in order to harm enemies.' The expression has, however, in our Sutra, a wider sense.
14. I.e. if he performs the penance prescribed in the preceding Sutra.
15. Vasish^a XXVI, 8 ; Gautama XXIV, 10.
32O BAUDHAYANA. IV, 2.
1 6. 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, siri.'
PRASNA IV, ADIIYAYA 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 per-
formance 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 Vyahmis.
3. When he sips \vater the first time, he gladdens
the y?/g-veda, the second time the Ya^ur-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
Itihasas and Purawas.
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.
3. i. Vasish//;a XXV, 1-2. The whole Adhyaya is left out in the Dekhan MSS., including K. The omission may have been caused by the circumstance that the initial verses of Adhyayas 3 and 4 are identical.
2. Gautama XXV, 9 ; Vasish/Aa XXV, 4.
3-5. See the rules for sipping water, given above, I, 5, 8, 19-26.
rV,4. SECRET PENANCES. 321
6. Or let him offer in the fire eight pieces of
sacred fuel, reciting (the following) eight (texts):
' Thou art the expiation of sin committed by the
gods, Svaha;' 'Thou art the expiation of sin com-
mitted by men, Svah£;' 'Thou art the expiation of
sin committed by the manes, Svaha ;' ' Thou art the
expiation of sin committed by myself, Svaha;'
' Thou art the expiation of the sin which we have
committed either by day or by night, Svaha;' 'Thou
art the expiation of the sin which we have com-
mitted either sleeping or waking, Svaha;' 'Thou
art the expiation of the sin which we have com-
mitted either intentionally or unintentionally, Svaha;'
' Thou art the expiation of every sin, Svaha.1
7. When he has offered (these eight oblations) he will be freed from all guilt
8. Now they quote also (the following verse):
1 The- Aghamarshawa, the Devakma, the Suddha-
vatls, the Taratsamas, the Kushmaw^is, the Pava-
manls, the Vira^is, the Mmyulangala, the Durga
(Savitrl), the Vyahmis, and the Rudras (are texts)
which are very efficacious for effacing sin.'
PRASNA IV, ADHYAYA 4.
i. 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 per-
formance of their duties).
6. Gautama XXV, 10. The Mantras occur Taitt. Ara»yaka
8. Vishnu LVI. 3, and note ; Vasish/Aa XXVIII, 10-15.
C'4l Y
322 BAUDHAVANA. IV, 4.
2. He who, standing in water, thrice recites that
(hymn of) Aghamarsha^a (which begins), 'Both right
and truth,' will be freed from all guilt.
3. He who, standing in water, thrice recites the
verse, ' This spotted bull,' &c.» will be freed from
all guilt ;
4. He who, standing in water, thrice recites the
verse, ' Freed from the post as it were/ will be
freed from all guilt.
5. He who, standing in water, thrice recites the
verse, 'A swan dwelling in purity,' will be freed
from all guilt ;
6. Or, he who, standing in water, thrice recites
the Savitri, foot by foot, half verse by half verse,
and afterwards entire, will be freed from all guilt ;
7. Or, he who, standing in water, thrice recites
the Vyahmis, both separately and altogether, will
be freed from all guilt-
8. Or, he who, standing in water, thrice recites the syllable Om alone, will be freed from all guilt.
9. Let him not teach these Institutes of the
Sacred Law to one who is neither his son nor his
pupil, nor has resided (in his house) less than a year.
10. The fee (for teaching it) is one thousand
(pawas, or) ten cows and a bull, or the worship of
the teacher.
PRASNA IV, ADHYAYA 5.
I. Now, therefore, I will proclaim by what rites, connected with the Saman, ^'k, Ya^us, and Atharva-
4. 2. Taitt. Arawyaka X, i, 13. 3. Taitt. Arawyakal, 5, 3, i.
4. Taitt Brahma«a II, 4, 4, 9.
5. Taitt. Sawhita I, 8, 15, 2. 9. Vasish/fo XXIV, 6-7.
5. i. All the Dekhan MSS., including K., have been copied from
RITES SECURING SUCCESS.
vedas, (man) quickly attains the wishes of his heart.
2. Having purified his body by muttered prayers,
burnt oblations, Ish/is, restraints, and the like, he
will accomplish all his objects. He will not attain
success in any other way.
3. A Brahmawa, who is going to mutter prayers,
to offer burnt oblations or Ish/is, or to practise
restraints, shall, first, during the bright half of the
month, on a lucky day and under a lucky constella-
tion, cause his hair and beard to be cut.
4. Let him bathe in the morning, at noon, and in
the evening ; let him beware of anger and untruth ;
let him not address women and Sudras ; let him be
continent, and subsist solely on food fit for offerings.
5. Avoiding to sleep in the day-time, let him wor-
ship cows, Brahma«as, manes, and gods. As long as
he is engaged in muttering prayers, offering Homas
and Ish/is, and practising restraints, let him stand
during the day and sit during the night
6* The Y^rikkhva. (penance) revealed by Prafa-
pati lasts twelve days, (which are divided into four
separate) periods of three days; (during the first
period of three days he eats) in the day-time (only,
during the second) at night (only, during the third
he subsists on) food given without asking, (and
during the fourth) finally (he lives on) air.
