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महाभारतः       mahābhārataḥ - book-12, chapter-35

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युधिष्ठिर उवाच ।
कानि कृत्वेह कर्माणि प्रायश्चित्तीयते नरः ।
किं कृत्वा चैव मुच्येत तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
kāni kṛtveha karmāṇi prāyaścittīyate naraḥ ,
kiṁ kṛtvā caiva mucyeta tanme brūhi pitāmaha.
1. yudhiṣṭhira uvāca kāni kṛtvā iha karmāṇi prāyaścittīyate
naraḥ kim kṛtvā ca eva mucyeta tat me brūhi pitāmaha
1. yudhiṣṭhira uvāca pitāmaha iha kāni karmāṇi kṛtvā naraḥ
prāyaścittīyate ca eva kim kṛtvā mucyeta tat me brūhi
1. Yudhishthira said: O grandfather, tell me, by performing what actions in this world does a person incur the need for penance (prāyaścitta)? And by performing what actions is one liberated (mokṣa)?
व्यास उवाच ।
अकुर्वन्विहितं कर्म प्रतिषिद्धानि चाचरन् ।
प्रायश्चित्तीयते ह्येवं नरो मिथ्या च वर्तयन् ॥२॥
2. vyāsa uvāca ,
akurvanvihitaṁ karma pratiṣiddhāni cācaran ,
prāyaścittīyate hyevaṁ naro mithyā ca vartayan.
2. vyāsaḥ uvāca akurvan vihitam karma pratiṣiddhāni ca
ācaran prāyaścittīyate hi evam naraḥ mithyā ca vartayan
2. vyāsaḥ uvāca naraḥ vihitam karma akurvan ca pratiṣiddhāni
ācaran ca mithyā vartayan hi evam prāyaścittīyate
2. Vyasa said: Indeed, a person who does not perform the enjoined actions (dharma), or who performs prohibited ones, and who behaves falsely, in this way incurs the need for penance (prāyaścitta).
सूर्येणाभ्युदितो यश्च ब्रह्मचारी भवत्युत ।
तथा सूर्याभिनिर्मुक्तः कुनखी श्यावदन्नपि ॥३॥
3. sūryeṇābhyudito yaśca brahmacārī bhavatyuta ,
tathā sūryābhinirmuktaḥ kunakhī śyāvadannapi.
3. sūryeṇa abhyuditaḥ yaḥ ca brahmacārī bhavati uta
tathā sūrya abhinirmuktaḥ kunakhī śyāvadat api
3. ca yaḥ brahmacārī sūryeṇa abhyuditaḥ bhavati uta
tathā sūrya abhinirmuktaḥ kunakhī api śyāvadat
3. And if a student (brahmacārin) wakes up after sunrise, or if he is one from whom the sun has set (i.e., who has slept through sunset); also, one with deformed nails or black teeth, [is considered impure].
परिवित्तिः परिवेत्ता ब्रह्मोज्झो यश्च कुत्सकः ।
दिधिषूपतिस्तथा यः स्यादग्रेदिधिषुरेव च ॥४॥
4. parivittiḥ parivettā brahmojjho yaśca kutsakaḥ ,
didhiṣūpatistathā yaḥ syādagredidhiṣureva ca.
4. parivittiḥ parivettā brahma-ujjhaḥ yaḥ ca kutsakaḥ
didhiṣūpatiḥ tathā yaḥ syāt agredidhiṣuḥ eva ca
4. parivittiḥ parivettā ca yaḥ brahma-ujjhaḥ ca kutsakaḥ
tathā yaḥ didhiṣūpatiḥ syāt ca eva agredidhiṣuḥ
4. One who is a younger brother marrying before his elder (parivittiḥ) or the elder brother bypassed (parivettā), one who abandons sacred knowledge (brahman), or a slanderer; similarly, he who is the husband of a younger sister married before her elder (didhiṣūpatiḥ), and also one who marries before an elder's marriage (agredidhiṣu).
अवकीर्णी भवेद्यश्च द्विजातिवधकस्तथा ।
अतीर्थे ब्रह्मणस्त्यागी तीर्थे चाप्रतिपादकः ॥५॥
5. avakīrṇī bhavedyaśca dvijātivadhakastathā ,
atīrthe brahmaṇastyāgī tīrthe cāpratipādakaḥ.
5. avakīrṇī bhavet yaḥ ca dvijātivadhakaḥ tathā
atīrthe brahmaṇaḥ tyāgī tīrthe ca apratipādakaḥ
5. yaḥ avakīrṇī bhavet ca tathā dvijātivadhakaḥ
atīrthe brahmaṇaḥ tyāgī ca tīrthe apratipādakaḥ
5. One who violates a vow of celibacy (avakīrṇī), and similarly, one who kills a twice-born, one who abandons sacred knowledge (brahman) to an unworthy recipient, and one who fails to impart it to a worthy person.
ग्रामयाजी च कौन्तेय राज्ञश्च परिविक्रयी ।
शूद्रस्त्रीवधको यश्च पूर्वः पूर्वस्तु गर्हितः ॥६॥
6. grāmayājī ca kaunteya rājñaśca parivikrayī ,
śūdrastrīvadhako yaśca pūrvaḥ pūrvastu garhitaḥ.
6. grāmayājī ca kaunteya rājñaḥ ca parivikrayī
śūdrastrīvadhakaḥ yaḥ ca pūrvaḥ pūrvaḥ tu garhitaḥ
6. kaunteya yaḥ grāmayājī ca rājñaḥ parivikrayī ca
yaḥ śūdrastrīvadhakaḥ ca pūrvaḥ pūrvaḥ tu garhitaḥ
6. And O son of Kunti (Kaunteya), one who officiates sacrifices for a village, and one who sells forbidden things for a king, and one who kills a Śūdra woman – each of these mentioned previously is indeed condemned.
वृथापशुसमालम्भी वनदाहस्य कारकः ।
अनृतेनोपचर्ता च प्रतिरोद्धा गुरोस्तथा ॥७॥
7. vṛthāpaśusamālambhī vanadāhasya kārakaḥ ,
anṛtenopacartā ca pratiroddhā gurostathā.
7. vṛthāpaśusamālambhī vanadāhasya kārakaḥ
anṛtena upacartā ca pratiroddhā guroḥ tathā
7. yaḥ vṛthāpaśusamālambhī vanadāhasya kārakaḥ
ca anṛtena upacartā tathā guroḥ pratiroddhā
7. One who sacrifices animals needlessly, an instigator of forest fires, and one who acts with falsehood, and similarly, one who obstructs the guru.
यश्चाग्नीनपविध्येत तथैव ब्रह्मविक्रयी ।
एतान्येनांसि सर्वाणि व्युत्क्रान्तसमयश्च यः ॥८॥
8. yaścāgnīnapavidhyeta tathaiva brahmavikrayī ,
etānyenāṁsi sarvāṇi vyutkrāntasamayaśca yaḥ.
8. yaḥ ca agnīn apavidhyeta tathā eva brahmavikrayī
etāni enāṃsi sarvāṇi vyutkrāntasamayaḥ ca yaḥ
8. yaḥ ca agnīn apavidhyeta tathā eva brahmavikrayī
ca yaḥ vyutkrāntasamayaḥ ca etāni sarvāṇi enāṃsi
8. And one who would extinguish the sacred fires, and similarly one who sells sacred knowledge (brahman), and one who transgresses appointed vows – all these are sins.
अकार्याण्यपि वक्ष्यामि यानि तानि निबोध मे ।
लोकवेदविरुद्धानि तान्येकाग्रमनाः शृणु ॥९॥
9. akāryāṇyapi vakṣyāmi yāni tāni nibodha me ,
lokavedaviruddhāni tānyekāgramanāḥ śṛṇu.
9. akāryāṇi api vakṣyāmi yāni tāni nibodha me
lokavedaviruddhāni tāni ekāgramanāḥ śṛṇu
9. me akāryāṇi api yāni tāni lokavedaviruddhāni
vakṣyāmi tāni ekāgramanāḥ nibodha śṛṇu
9. I will also explain to you those actions that are improper, being contrary to both societal custom and scriptural injunctions. Understand these from me. Listen to them with a concentrated mind.
स्वधर्मस्य परित्यागः परधर्मस्य च क्रिया ।
अयाज्ययाजनं चैव तथाभक्ष्यस्य भक्षणम् ॥१०॥
10. svadharmasya parityāgaḥ paradharmasya ca kriyā ,
ayājyayājanaṁ caiva tathābhakṣyasya bhakṣaṇam.
10. svadharmasya parityāgaḥ paradharmasya ca kriyā
ayājyayājanam ca eva tathā abhakṣyasya bhakṣaṇam
10. svadharmasya parityāgaḥ ca paradharmasya kriyā
ca eva ayājyayājanam tathā abhakṣyasya bhakṣaṇam
10. The abandonment of one's own intrinsic nature (dharma) and the adoption of another's intrinsic nature (dharma), as well as performing sacrifices for those who are unworthy, and similarly, consuming that which is forbidden.
शरणागतसंत्यागो भृत्यस्याभरणं तथा ।
रसानां विक्रयश्चापि तिर्यग्योनिवधस्तथा ॥११॥
11. śaraṇāgatasaṁtyāgo bhṛtyasyābharaṇaṁ tathā ,
rasānāṁ vikrayaścāpi tiryagyonivadhastathā.
11. śaraṇāgatasaṃtyāgaḥ bhṛtyasya abhāraṇam tathā
rasānām vikrayaḥ ca api tiryagyoni vadhaḥ tathā
11. śaraṇāgatasaṃtyāgaḥ tathā bhṛtyasya abhāraṇam
ca api rasānām vikrayaḥ tathā tiryagyoni vadhaḥ
11. The abandonment of one who has sought refuge, and similarly, the failure to support one's dependents. Also, the sale of vital liquids and, likewise, the killing of animals.
आधानादीनि कर्माणि शक्तिमान्न करोति यः ।
अप्रयच्छंश्च सर्वाणि नित्यं देयानि भारत ॥१२॥
12. ādhānādīni karmāṇi śaktimānna karoti yaḥ ,
aprayacchaṁśca sarvāṇi nityaṁ deyāni bhārata.
12. ādhānādīni karmāṇi śaktimān na karoti yaḥ
aprayacchan ca sarvāṇi nityam deyāni bhārata
12. bhārata! yaḥ śaktimān ādhānādīni karmāṇi na
karoti ca sarvāṇi nityam deyāni aprayacchan
12. O Bhārata, whoever, despite being capable, does not perform rituals such as the establishment of sacred fires (ādhāna) and also fails to regularly give all that is due.
दक्षिणानामदानं च ब्राह्मणस्वाभिमर्शनम् ।
सर्वाण्येतान्यकार्याणि प्राहुर्धर्मविदो जनाः ॥१३॥
13. dakṣiṇānāmadānaṁ ca brāhmaṇasvābhimarśanam ,
sarvāṇyetānyakāryāṇi prāhurdharmavido janāḥ.
13. dakṣiṇānām adānam ca brāhmaṇasvābhimarśanam
sarvāṇi etāni akāryāṇi prāhuḥ dharmavidaḥ janāḥ
13. dharmavidaḥ janāḥ prāhuḥ dakṣiṇānām adānam ca
brāhmaṇasvābhimarśanam etāni sarvāṇi akāryāṇi
13. People who understand natural law (dharma) declare that both the non-giving of offerings and the infringement upon a Brahmin's property are all improper actions.
पित्रा विभजते पुत्रो यश्च स्याद्गुरुतल्पगः ।
अप्रजायन्नधर्मेण भवत्याधर्मिको जनः ॥१४॥
14. pitrā vibhajate putro yaśca syādgurutalpagaḥ ,
aprajāyannadharmeṇa bhavatyādharmiko janaḥ.
14. pitrā vibhajate putraḥ yaḥ ca syāt gurutalpagaḥ
aprajāyan adharmeṇa bhavati ādharmikaḥ janaḥ
14. yaḥ putraḥ gurutalpagaḥ ca syāt pitrā vibhajate
ca janaḥ adharmeṇa aprajāyan bhavati ādharmikaḥ
14. A son who has violated his guru's bed (gurutalpaga) becomes separated (from his share) by his father. And a person who does not beget offspring due to unrighteousness (adharma) becomes unrighteous.
उक्तान्येतानि कर्माणि विस्तरेणेतरेण च ।
यानि कुर्वन्नकुर्वंश्च प्रायश्चित्तीयते जनः ॥१५॥
15. uktānyetāni karmāṇi vistareṇetareṇa ca ,
yāni kurvannakurvaṁśca prāyaścittīyate janaḥ.
15. uktāni etāni karmāṇi vistareṇa itareṇa ca
yāni kurvan akurvan ca prāyaścittīyate janaḥ
15. etāni karmāṇi vistareṇa itareṇa ca uktāni
yāni kurvan akurvan ca janaḥ prāyaścittīyate
15. These actions (karma) have been described both in detail and briefly; by performing or not performing which, a person becomes liable for expiation.
एतान्येव तु कर्माणि क्रियमाणानि मानवान् ।
येषु येषु निमित्तेषु न लिम्पन्त्यथ तच्छृणु ॥१६॥
16. etānyeva tu karmāṇi kriyamāṇāni mānavān ,
yeṣu yeṣu nimitteṣu na limpantyatha tacchṛṇu.
16. etāni eva tu karmāṇi kriyamāṇāni mānavān yeṣu
yeṣu nimitteṣu na limpanti atha tat śṛṇu
16. atha tat śṛṇu: tu etāni eva karmāṇi mānavān
kriyamāṇāni yeṣu yeṣu nimitteṣu na limpanti
16. Hear now about those particular circumstances (nimitta) in which these very actions (karma), when performed by humans, do not taint them.
प्रगृह्य शस्त्रमायान्तमपि वेदान्तगं रणे ।
जिघांसन्तं निहत्याजौ न तेन ब्रह्महा भवेत् ॥१७॥
17. pragṛhya śastramāyāntamapi vedāntagaṁ raṇe ,
jighāṁsantaṁ nihatyājau na tena brahmahā bhavet.
17. pragṛhya śastram āyāntam api vedāntagāṃ raṇe
jighāṃsantam nihatya ājau na tena brahmahā bhavet
17. api vedāntagāṃ śastram pragṛhya āyāntam jighāṃsantam
raṇe ājau nihatya tena brahmahā na bhavet
17. If one kills in battle an aggressor who, even though versed in the Vedāntas, approaches with a weapon intending to kill, one does not thereby become a killer of a Brahmin (brahmahā).
अपि चाप्यत्र कौन्तेय मन्त्रो वेदेषु पठ्यते ।
वेदप्रमाणविहितं तं धर्मं प्रब्रवीमि ते ॥१८॥
18. api cāpyatra kaunteya mantro vedeṣu paṭhyate ,
vedapramāṇavihitaṁ taṁ dharmaṁ prabravīmi te.
18. api ca api atra kaunteya mantraḥ vedeṣu paṭhyate
vedapramāṇavihitam tam dharmam prabravīmi te
18. kaunteya,
api ca atra api vedeṣu mantraḥ paṭhyate.
vedapramāṇavihitam tam dharmam te prabravīmi
18. And moreover, O son of Kunti, a sacred verse (mantra) is recited in the Vedas; that natural law (dharma), ordained by the authority of the Vedas, I declare to you.
अपेतं ब्राह्मणं वृत्ताद्यो हन्यादाततायिनम् ।
न तेन ब्रह्महा स स्यान्मन्युस्तं मन्युमृच्छति ॥१९॥
19. apetaṁ brāhmaṇaṁ vṛttādyo hanyādātatāyinam ,
na tena brahmahā sa syānmanyustaṁ manyumṛcchati.
19. apetam brāhmaṇam vṛttāt yaḥ hanyāt ātatāyinam na
tena brahmahā sa syāt manyuḥ tam manyum ṛcchati
19. yaḥ vṛttāt apetam brāhmaṇam ātatāyinam hanyāt,
tena saḥ brahmahā na syāt.
manyuḥ tam manyum ṛcchati.
19. He who slays an aggressor, even if that aggressor is a Brahmin fallen from his proper conduct, does not become guilty of Brahminicide (brahmahā) by that act. The aggressor's wrath (manyu) returns to him.
प्राणात्यये तथाज्ञानादाचरन्मदिरामपि ।
अचोदितो धर्मपरः पुनः संस्कारमर्हति ॥२०॥
20. prāṇātyaye tathājñānādācaranmadirāmapi ,
acodito dharmaparaḥ punaḥ saṁskāramarhati.
20. prāṇātyaye tathā ajñānāt ācaran madirām api
acoditaḥ dharmaparaḥ punaḥ saṃskāram arhati
20. tathā prāṇātyaye ajñānāt api madirām ācaran
acoditaḥ dharmaparaḥ punaḥ saṃskāram arhati
20. Similarly, a person devoted to natural law (dharma), who consumes intoxicating liquor either in a life-threatening situation or due to ignorance, and who was not prompted (to do so as a penance), is again worthy of a purificatory rite (saṃskāra).
एतत्ते सर्वमाख्यातं कौन्तेयाभक्ष्यभक्षणम् ।
प्रायश्चित्तविधानेन सर्वमेतेन शुध्यति ॥२१॥
21. etatte sarvamākhyātaṁ kaunteyābhakṣyabhakṣaṇam ,
prāyaścittavidhānena sarvametena śudhyati.
21. etat te sarvam ākhyātam kaunteya abhakṣyabhakṣaṇam
prāyaścittavidhānena sarvam etena śudhyati
21. kaunteya etat sarvam abhakṣyabhakṣaṇam te ākhyātam
etena prāyaścittavidhānena sarvam śudhyati
21. O son of Kunti, all this regarding the consumption of forbidden food has been explained to you. By means of this prescribed atonement, everything becomes purified.
गुरुतल्पं हि गुर्वर्थे न दूषयति मानवम् ।
उद्दालकः श्वेतकेतुं जनयामास शिष्यतः ॥२२॥
22. gurutalpaṁ hi gurvarthe na dūṣayati mānavam ,
uddālakaḥ śvetaketuṁ janayāmāsa śiṣyataḥ.
22. gurutalpam hi gurvarthe na dūṣayati mānavam
uddālakaḥ śvetaketum janayām āsa śiṣyataḥ
22. hi gurutalpam gurvarthe mānavam na dūṣayati
uddālakaḥ śiṣyataḥ śvetaketum janayām āsa
22. Indeed, intimate relations with the guru's wife, when undertaken for the guru's purpose, do not bring fault upon a person. For instance, Uddālaka fathered Śvetaketu through his disciple's wife.
स्तेयं कुर्वंस्तु गुर्वर्थमापत्सु न निबध्यते ।
बहुशः कामकारेण न चेद्यः संप्रवर्तते ॥२३॥
23. steyaṁ kurvaṁstu gurvarthamāpatsu na nibadhyate ,
bahuśaḥ kāmakāreṇa na cedyaḥ saṁpravartate.
23. steyam kurvan tu gurvartham āpatsu na nibadhyate
bahuśaḥ kāmakāreṇa na cet yaḥ sampravartate
23. tu yaḥ steyam gurvartham āpatsu kurvan na
nibadhyate cet na bahuśaḥ kāmakāreṇa sampravartate
23. However, a person who commits theft for the guru's benefit during times of adversity is not bound by its negative consequences, provided he does not act repeatedly out of mere selfish desire.
अन्यत्र ब्राह्मणस्वेभ्य आददानो न दुष्यति ।
स्वयमप्राशिता यश्च न स पापेन लिप्यते ॥२४॥
24. anyatra brāhmaṇasvebhya ādadāno na duṣyati ,
svayamaprāśitā yaśca na sa pāpena lipyate.
24. anyatra brāhmaṇasvebhyaḥ ādadānaḥ na duṣyati
svayam aprāśitā yaḥ ca na saḥ pāpena lipyate
24. brāhmaṇasvebhyaḥ anyatra ādadānaḥ na duṣyati
ca yaḥ svayam aprāśitā na saḥ pāpena lipyate
24. A person who takes (property), excluding the possessions of Brahmins, is not defiled. And if that (taken item) has not been consumed by oneself, he is not tainted by sin.
प्राणत्राणेऽनृतं वाच्यमात्मनो वा परस्य वा ।
गुर्वर्थे स्त्रीषु चैव स्याद्विवाहकरणेषु च ॥२५॥
25. prāṇatrāṇe'nṛtaṁ vācyamātmano vā parasya vā ,
gurvarthe strīṣu caiva syādvivāhakaraṇeṣu ca.
25. prāṇatrāṇe anṛtam vācyam ātmanaḥ vā parasya vā
gurvarthe strīṣu ca eva syāt vivāhakaraṇeṣu ca
25. anṛtam vācyam syāt prāṇatrāṇe ātmanaḥ vā parasya
vā gurvarthe strīṣu ca eva vivāhakaraṇeṣu ca
25. A falsehood (anṛtam) may be spoken when saving one's own life or that of another, for the sake of a teacher (guru), concerning women, and in matters relating to marriage.
नावर्तते व्रतं स्वप्ने शुक्रमोक्षे कथंचन ।
आज्यहोमः समिद्धेऽग्नौ प्रायश्चित्तं विधीयते ॥२६॥
26. nāvartate vrataṁ svapne śukramokṣe kathaṁcana ,
ājyahomaḥ samiddhe'gnau prāyaścittaṁ vidhīyate.
26. na āvartate vratam svapne śukramokṣe kathaṃcana
ājyahomaḥ samiddhe agnau prāyaścittam vidhīyate
26. vratam na āvartate svapne śukramokṣe kathaṃcana
ājyahomaḥ samiddhe agnau prāyaścittam vidhīyate
26. A vow (vrata) is not violated by any seminal emission (śukra-mokṣa) occurring in a dream. An oblation of ghee (ājya) into a blazing fire is prescribed as an expiation (prāyaścitta).
पारिवित्त्यं च पतिते नास्ति प्रव्रजिते तथा ।
भिक्षिते पारदार्यं च न तद्धर्मस्य दूषकम् ॥२७॥
27. pārivittyaṁ ca patite nāsti pravrajite tathā ,
bhikṣite pāradāryaṁ ca na taddharmasya dūṣakam.
27. pārivittyam ca patite na asti pravrajite tathā
bhikṣite pāradāryam ca na tat dharmasya dūṣakam
27. pārivittyam ca na asti patite pravrajite tathā
bhikṣite pāradāryam ca na tat dharmasya dūṣakam
27. The defect of `pārivittya` (a younger brother marrying before an elder) does not apply to one who is fallen or one who has renounced. Likewise, for a mendicant, adultery is not a defilement of `dharma` (natural law/duty).
वृथापशुसमालम्भं नैव कुर्यान्न कारयेत् ।
अनुग्रहः पशूणां हि संस्कारो विधिचोदितः ॥२८॥
28. vṛthāpaśusamālambhaṁ naiva kuryānna kārayet ,
anugrahaḥ paśūṇāṁ hi saṁskāro vidhicoditaḥ.
28. vṛthā paśusamālambham na eva kuryāt na kārayet
anugrahaḥ paśūnām hi saṃskāraḥ vidhicoditaḥ
28. vṛthā paśusamālambham na eva kuryāt na kārayet
hi anugrahaḥ paśūnām vidhicoditaḥ saṃskāraḥ
28. One should certainly not perform or cause to be performed the useless slaughter of animals. For indeed, kindness to animals is a purificatory rite (saṃskāra) enjoined by scriptural injunction (vidhi-codita).
अनर्हे ब्राह्मणे दत्तमज्ञानात्तन्न दूषकम् ।
सकारणं तथा तीर्थेऽतीर्थे वा प्रतिपादनम् ॥२९॥
29. anarhe brāhmaṇe dattamajñānāttanna dūṣakam ,
sakāraṇaṁ tathā tīrthe'tīrthe vā pratipādanam.
29. anarhe brāhmaṇe dattam ajñānāt tat na dūṣakam |
sakāraṇam tathā tīrthe atīrthe vā pratipādanam
29. ajñānāt anarhe brāhmaṇe dattam tat na dūṣakam tathā
sakāraṇam tīrthe atīrthe vā pratipādanam (api) na dūṣakam
29. A gift given to an unworthy Brahmin due to ignorance does not constitute a fault. Similarly, a donation made with a proper reason, whether in a sacred place or not, is not considered a fault.
स्त्रियस्तथापचारिण्यो निष्कृतिः स्याददूषिका ।
अपि सा पूयते तेन न तु भर्ता प्रदुष्यते ॥३०॥
30. striyastathāpacāriṇyo niṣkṛtiḥ syādadūṣikā ,
api sā pūyate tena na tu bhartā praduṣyate.
30. striyaḥ tathā apacāriṇyaḥ niṣkṛtiḥ syāt adūṣikā
| api sā pūyate tena na tu bhartā praduṣyate
30. tathā apacāriṇyaḥ striyaḥ niṣkṛtiḥ adūṣikā syāt api sā tena pūyate,
tu bhartā na praduṣyate
30. Similarly, for women who transgress, there can be an expiation (niṣkṛti) that is not considered a fault. Even she becomes purified by it, but the husband is not defiled.
तत्त्वं ज्ञात्वा तु सोमस्य विक्रयः स्याददूषकः ।
असमर्थस्य भृत्यस्य विसर्गः स्याददोषवान् ।
वनदाहो गवामर्थे क्रियमाणो न दूषकः ॥३१॥
31. tattvaṁ jñātvā tu somasya vikrayaḥ syādadūṣakaḥ ,
asamarthasya bhṛtyasya visargaḥ syādadoṣavān ,
vanadāho gavāmarthe kriyamāṇo na dūṣakaḥ.
31. tattvam jñātvā tu somasya vikrayaḥ
syāt adūṣakaḥ | asamarthasya bhṛtyasya
visargaḥ syāt adoṣavān | vanadāhaḥ
gavām arthe kriyamāṇaḥ na dūṣakaḥ
31. tu tattvam jñātvā somasya vikrayaḥ
adūṣakaḥ syāt asamarthasya bhṛtyasya
visargaḥ adoṣavān syāt gavām
arthe kriyamāṇaḥ vanadāhaḥ na dūṣakaḥ
31. However, knowing the true nature (tattva), the sale of Soma would be without fault. The dismissal of an incapable servant is without fault. A forest fire set for the sake of cows, when being done, is not considered a fault.
उक्तान्येतानि कर्माणि यानि कुर्वन्न दुष्यति ।
प्रायश्चित्तानि वक्ष्यामि विस्तरेणैव भारत ॥३२॥
32. uktānyetāni karmāṇi yāni kurvanna duṣyati ,
prāyaścittāni vakṣyāmi vistareṇaiva bhārata.
32. uktāni etāni karmāṇi yāni kurvan na duṣyati |
prāyaścittāni vakṣyāmi vistareṇa eva bhārata
32. etāni karmāṇi uktāni,
yāni kurvan na duṣyati bhārata,
vistareṇa eva prāyaścittāni vakṣyāmi
32. These actions (karma) have been declared, by performing which one is not defiled. I will now explain the expiations (prāyaścitta) in detail, O Bhārata.