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महाभारतः       mahābhārataḥ - book-12, chapter-36

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व्यास उवाच ।
तपसा कर्मभिश्चैव प्रदानेन च भारत ।
पुनाति पापं पुरुषः पूतश्चेन्न प्रवर्तते ॥१॥
1. vyāsa uvāca ,
tapasā karmabhiścaiva pradānena ca bhārata ,
punāti pāpaṁ puruṣaḥ pūtaścenna pravartate.
1. vyāsaḥ uvāca tapasā karmabhiḥ ca eva pradānena ca
bhārata punāti pāpam puruṣaḥ pūtaḥ ca cet na pravartate
1. vyāsaḥ uvāca bhārata puruṣaḥ tapasā karmabhiḥ ca eva
pradānena ca pāpam punāti cet pūtaḥ na pravartate
1. Vyāsa said: "O Bhārata, a person purifies sin through austerity (tapas), ritual actions (karma), and giving, provided that, once purified, he does not engage in it again."
एककालं तु भुञ्जानश्चरन्भैक्षं स्वकर्मकृत् ।
कपालपाणिः खट्वाङ्गी ब्रह्मचारी सदोत्थितः ॥२॥
2. ekakālaṁ tu bhuñjānaścaranbhaikṣaṁ svakarmakṛt ,
kapālapāṇiḥ khaṭvāṅgī brahmacārī sadotthitaḥ.
2. ekakālam tu bhuñjānaḥ caran bhaikṣam svakarman-kṛt
kapāla-pāṇiḥ khaṭvāṅgī brahmacārī sadā utthitaḥ
2. tu bhuñjānaḥ ekakālam caran bhaikṣam svakarman-kṛt
kapāla-pāṇiḥ khaṭvāṅgī brahmacārī sadā utthitaḥ
2. Eating only once a day, wandering for alms, performing his own duties (karma), holding a skull in his hand, bearing a skull-topped staff, a celibate student (brahmacārī), always vigilant.
अनसूयुरधःशायी कर्म लोके प्रकाशयन् ।
पूर्णैर्द्वादशभिर्वर्षैर्ब्रह्महा विप्रमुच्यते ॥३॥
3. anasūyuradhaḥśāyī karma loke prakāśayan ,
pūrṇairdvādaśabhirvarṣairbrahmahā vipramucyate.
3. anasūyuḥ adhaḥ-śāyī karma loke prakāśayan
pūrṇaiḥ dvādaśabhiḥ varṣaiḥ brahmahā vipramucyate
3. anasūyuḥ adhaḥ-śāyī loke karma prakāśayan
brahmahā pūrṇaiḥ dvādaśabhiḥ varṣaiḥ vipramucyate
3. Not envious, sleeping on the ground, revealing his actions (karma) in the world, a killer of a Brahmin (brahmahā) is completely liberated (mokṣa) by twelve full years (of such practice).
षड्भिर्वर्षैः कृच्छ्रभोजी ब्रह्महा पूयते नरः ।
मासे मासे समश्नंस्तु त्रिभिर्वर्षैः प्रमुच्यते ॥४॥
4. ṣaḍbhirvarṣaiḥ kṛcchrabhojī brahmahā pūyate naraḥ ,
māse māse samaśnaṁstu tribhirvarṣaiḥ pramucyate.
4. ṣaḍbhiḥ varṣaiḥ kṛcchra-bhojī brahmahā pūyate naraḥ
māse māse sam aśnan tu tribhiḥ varṣaiḥ pramucyate
4. naraḥ brahmahā kṛcchra-bhojī ṣaḍbhiḥ varṣaiḥ pūyate
tu māse māse sam aśnan tribhiḥ varṣaiḥ pramucyate
4. A man, a killer of a Brahmin (brahmahā), is purified by six years of eating with difficulty. But by eating [only once] month by month, he is completely freed by three years.
संवत्सरेण मासाशी पूयते नात्र संशयः ।
तथैवोपरमन्राजन्स्वल्पेनापि प्रमुच्यते ॥५॥
5. saṁvatsareṇa māsāśī pūyate nātra saṁśayaḥ ,
tathaivoparamanrājansvalpenāpi pramucyate.
5. saṃvatsareṇa māsāśī pūyate na atra saṃśayaḥ
tathā eva uparaman rājan svalpena api pramucyate
5. rājan saṃvatsareṇa māsāśī pūyate na atra saṃśayaḥ
tathā eva uparaman svalpena api pramucyate
5. One who eats only once a month for a year becomes purified; there is no doubt about this. Similarly, O king, by merely abstaining [from sins] even a little, one becomes completely liberated.
क्रतुना चाश्वमेधेन पूयते नात्र संशयः ।
ये चास्यावभृथे स्नान्ति केचिदेवंविधा नराः ॥६॥
6. kratunā cāśvamedhena pūyate nātra saṁśayaḥ ,
ye cāsyāvabhṛthe snānti kecidevaṁvidhā narāḥ.
6. kratunā ca aśvamedhena pūyate na atra saṃśayaḥ ye
ca asya avabhṛthe snānti kecit evaṃvidhāḥ narāḥ
6. kratunā ca aśvamedhena pūyate na atra saṃśayaḥ ca
ye narāḥ evaṃvidhāḥ kecit asya avabhṛthe snānti
6. One is purified by a sacrifice, specifically by the horse sacrifice; there is no doubt about this. And some people of such a kind who bathe in the final purificatory bath of this (sacrifice)...
ते सर्वे पूतपाप्मानो भवन्तीति परा श्रुतिः ।
ब्राह्मणार्थे हतो युद्धे मुच्यते ब्रह्महत्यया ॥७॥
7. te sarve pūtapāpmāno bhavantīti parā śrutiḥ ,
brāhmaṇārthe hato yuddhe mucyate brahmahatyayā.
7. te sarve pūtapāpmānaḥ bhavanti iti parā śrutiḥ
brāhmaṇārthe hataḥ yuddhe mucyate brahmahatyayā
7. te sarve pūtapāpmānaḥ bhavanti iti parā śrutiḥ
brāhmaṇārthe yuddhe hataḥ brahmahatyayā mucyate
7. All those (who bathe in the Avabhṛtha) become purified of their sins; thus is the supreme Vedic tradition (śruti). One who is killed in battle for the sake of a Brahmin is freed from the sin of killing a Brahmin (brahmahatyā).
गवां शतसहस्रं तु पात्रेभ्यः प्रतिपादयन् ।
ब्रह्महा विप्रमुच्येत सर्वपापेभ्य एव च ॥८॥
8. gavāṁ śatasahasraṁ tu pātrebhyaḥ pratipādayan ,
brahmahā vipramucyeta sarvapāpebhya eva ca.
8. gavām śatasahasram tu pātrebhyaḥ pratipādayan
brahmahā vipramucyeta sarvapāpebhyaḥ eva ca
8. tu brahmahā gavām śatasahasram pātrebhyaḥ
pratipādayan sarvapāpebhyaḥ eva ca vipramucyeta
8. Indeed, by offering a hundred thousand cows to deserving recipients (pātra), even a killer of a Brahmin (brahmahā) would be completely freed from all sins.
कपिलानां सहस्राणि यो दद्यात्पञ्चविंशतिम् ।
दोग्ध्रीणां स च पापेभ्यः सर्वेभ्यो विप्रमुच्यते ॥९॥
9. kapilānāṁ sahasrāṇi yo dadyātpañcaviṁśatim ,
dogdhrīṇāṁ sa ca pāpebhyaḥ sarvebhyo vipramucyate.
9. kapilānām sahasrāṇi yaḥ dadyāt pañcaviṃśatim
dogdhrīṇām saḥ ca pāpebhyaḥ sarvebhyaḥ vipramucyate
9. yaḥ pañcaviṃśatim kapilānām dogdhrīṇām sahasrāṇi
dadyāt saḥ ca sarvebhyaḥ pāpebhyaḥ vipramucyate
9. One who donates twenty-five thousand tawny, milk-giving cows is completely liberated from all sins.
गोसहस्रं सवत्सानां दोग्ध्रीणां प्राणसंशये ।
साधुभ्यो वै दरिद्रेभ्यो दत्त्वा मुच्येत किल्बिषात् ॥१०॥
10. gosahasraṁ savatsānāṁ dogdhrīṇāṁ prāṇasaṁśaye ,
sādhubhyo vai daridrebhyo dattvā mucyeta kilbiṣāt.
10. gosahasram savatsānām dogdhrīṇām prāṇasaṃśaye
sādhubhyaḥ vai daridrebhyaḥ dattvā mucyeta kilbiṣāt
10. prāṇasaṃśaye savatsānām dogdhrīṇām gosahasram
sādhubhyaḥ daridrebhyaḥ vai dattvā mucyeta kilbiṣāt
10. By donating a thousand milk-giving cows, along with their calves, to virtuous and poor people when life is in danger, one would surely be liberated from sin.
शतं वै यस्तु काम्बोजान्ब्राह्मणेभ्यः प्रयच्छति ।
नियतेभ्यो महीपाल स च पापात्प्रमुच्यते ॥११॥
11. śataṁ vai yastu kāmbojānbrāhmaṇebhyaḥ prayacchati ,
niyatebhyo mahīpāla sa ca pāpātpramucyate.
11. śatam vai yaḥ tu kāmbojān brāhmaṇebhyaḥ prayacchati
niyatebhyaḥ mahīpāla saḥ ca pāpāt pramucyate
11. mahīpāla yaḥ tu vai śatam kāmbojān niyatebhyaḥ
brāhmaṇebhyaḥ prayacchati saḥ ca pāpāt pramucyate
11. O King, one who donates a hundred Kamboja horses to disciplined Brahmins is indeed liberated from sin (pāpa).
मनोरथं तु यो दद्यादेकस्मा अपि भारत ।
न कीर्तयेत दत्त्वा यः स च पापात्प्रमुच्यते ॥१२॥
12. manorathaṁ tu yo dadyādekasmā api bhārata ,
na kīrtayeta dattvā yaḥ sa ca pāpātpramucyate.
12. manoratham tu yaḥ dadyāt ekasmā api bhārata na
kīrtayeta dattvā yaḥ saḥ ca pāpāt pramucyate
12. bhārata yaḥ tu ekasmā api manoratham dadyāt
yaḥ dattvā na kīrtayeta saḥ ca pāpāt pramucyate
12. O Bhārata, one who gives a desired object (manoratha) to even a single person and does not boast about it after donating, is liberated from sin (pāpa).
सुरापानं सकृत्पीत्वा योऽग्निवर्णां पिबेद्द्विजः ।
स पावयत्यथात्मानमिह लोके परत्र च ॥१३॥
13. surāpānaṁ sakṛtpītvā yo'gnivarṇāṁ pibeddvijaḥ ,
sa pāvayatyathātmānamiha loke paratra ca.
13. surāpānam sakṛt pītvā yaḥ agnivarnām pibet dvijaḥ
saḥ pāvayati atha ātmānam iha loke paratra ca
13. yaḥ dvijaḥ sakṛt surāpānam pītvā agnivarnām pibet
saḥ atha iha loke paratra ca ātmānam pāvayati
13. A twice-born (dvija) who has once consumed liquor and then drinks a fire-colored liquid (as a penance), purifies himself (ātman) in this world and also in the next.
मेरुप्रपातं प्रपतञ्ज्वलनं वा समाविशन् ।
महाप्रस्थानमातिष्ठन्मुच्यते सर्वकिल्बिषैः ॥१४॥
14. meruprapātaṁ prapatañjvalanaṁ vā samāviśan ,
mahāprasthānamātiṣṭhanmucyate sarvakilbiṣaiḥ.
14. meruprapatam prapatan jvalanam vā samāviśan
mahāprasthānam ātiṣṭhan mucyate sarvakilbiṣaiḥ
14. meruprapatam prapatan vā jvalanam samāviśan vā
mahāprasthānam ātiṣṭhan sarvakilbiṣaiḥ mucyate
14. By falling from a precipice (like Mount Meru), or by entering fire, or by undertaking the great departure (mahāprasthāna), one is liberated (mokṣa) from all sins.
बृहस्पतिसवेनेष्ट्वा सुरापो ब्राह्मणः पुनः ।
समितिं ब्राह्मणैर्गच्छेदिति वै ब्राह्मणी श्रुतिः ॥१५॥
15. bṛhaspatisaveneṣṭvā surāpo brāhmaṇaḥ punaḥ ,
samitiṁ brāhmaṇairgacchediti vai brāhmaṇī śrutiḥ.
15. bṛhaspatisavena iṣṭvā surāpaḥ brāhmaṇaḥ punaḥ
samitim brāhmaṇaiḥ gacchet iti vai brāhmaṇī śrutiḥ
15. surāpaḥ brāhmaṇaḥ bṛhaspatisavena iṣṭvā punaḥ
brāhmaṇaiḥ samitim gacchet iti vai brāhmaṇī śrutiḥ
15. A Brahmin who has consumed liquor, after having performed the Bṛhaspati sacrifice, may again join an assembly of Brahmins. This, indeed, is a Brāhmaṇī Vedic injunction (śruti).
भूमिप्रदानं कुर्याद्यः सुरां पीत्वा विमत्सरः ।
पुनर्न च पिबेद्राजन्संस्कृतः शुध्यते नरः ॥१६॥
16. bhūmipradānaṁ kuryādyaḥ surāṁ pītvā vimatsaraḥ ,
punarna ca pibedrājansaṁskṛtaḥ śudhyate naraḥ.
16. bhūmipradānam kuryāt yaḥ surām pītvā vimatsaraḥ
punaḥ na ca pibet rājan saṃskṛtaḥ śudhyate naraḥ
16. rājan yaḥ naraḥ surām pītvā bhūmipradānam kuryāt
ca vimatsaraḥ punaḥ na pibet saṃskṛtaḥ śudhyate
16. O king, a man who has drunk liquor, but then makes a gift of land and becomes free from craving (vimatsara), and moreover does not drink it again, is purified.
गुरुतल्पी शिलां तप्तामायसीमधिसंविशेत् ।
पाणावाधाय वा शेफं प्रव्रजेदूर्ध्वदर्शनः ॥१७॥
17. gurutalpī śilāṁ taptāmāyasīmadhisaṁviśet ,
pāṇāvādhāya vā śephaṁ pravrajedūrdhvadarśanaḥ.
17. gurutalpī śilām taptām āyasīm adhisaṃviśet
pāṇau ādhāya vā śepham pravrajet ūrdhvadarśanaḥ
17. gurutalpī taptām āyasīm śilām adhisaṃviśet vā
pāṇau śepham ādhāya ūrdhvadarśanaḥ pravrajet
17. A defiler of the guru's bed should lie upon a heated iron slab; or, holding his penis in his hand, he should wander forth with an upward gaze.
शरीरस्य विमोक्षेण मुच्यते कर्मणोऽशुभात् ।
कर्मभ्यो विप्रमुच्यन्ते यत्ताः संवत्सरं स्त्रियः ॥१८॥
18. śarīrasya vimokṣeṇa mucyate karmaṇo'śubhāt ,
karmabhyo vipramucyante yattāḥ saṁvatsaraṁ striyaḥ.
18. śarīrasya vimokṣeṇa mucyate karmaṇaḥ aśubhāt
karmabhyaḥ vipramucyante yattāḥ saṃvatsaram striyaḥ
18. śarīrasya vimokṣeṇa aśubhāt karmaṇaḥ mucyate yattāḥ
striyaḥ saṃvatsaram karmabhyaḥ vipramucyante
18. By the liberation (mokṣa) of the body, one is released from inauspicious action (karma). Women who are self-controlled for a year are completely liberated from (their sinful) actions (karma).
महाव्रतं चरेद्यस्तु दद्यात्सर्वस्वमेव तु ।
गुर्वर्थे वा हतो युद्धे स मुच्येत्कर्मणोऽशुभात् ॥१९॥
19. mahāvrataṁ caredyastu dadyātsarvasvameva tu ,
gurvarthe vā hato yuddhe sa mucyetkarmaṇo'śubhāt.
19. mahāvratam caret yaḥ tu dadyāt sarvasvam eva tu
gurvarthe vā hataḥ yuddhe saḥ mucyet karmaṇaḥ aśubhāt
19. yaḥ tu mahāvratam caret vā sarvasvam eva dadyāt tu vā
gurvarthe yuddhe hataḥ saḥ aśubhāt karmaṇaḥ mucyet
19. Whoever performs a great vow (mahāvrata), or indeed offers all his wealth, or is slain in battle for the sake of the guru, he is liberated from inauspicious action (karma).
अनृतेनोपचर्ता च प्रतिरोद्धा गुरोस्तथा ।
उपहृत्य प्रियं तस्मै तस्मात्पापात्प्रमुच्यते ॥२०॥
20. anṛtenopacartā ca pratiroddhā gurostathā ,
upahṛtya priyaṁ tasmai tasmātpāpātpramucyate.
20. anṛtena upacartā ca pratiroddhā guroḥ tathā
upahṛtya priyam tasmai tasmāt pāpāt pramucyate
20. yaḥ anṛtena upacartā ca tathā guroḥ pratiroddhā
tasmai priyam upahṛtya tasmāt pāpāt pramucyate
20. And one who deals deceitfully with falsehood, and likewise one who obstructs his guru, is released from that sin by offering something pleasing to him (the guru).
अवकीर्णिनिमित्तं तु ब्रह्महत्याव्रतं चरेत् ।
खरचर्मवासाः षण्मासं तथा मुच्येत किल्बिषात् ॥२१॥
21. avakīrṇinimittaṁ tu brahmahatyāvrataṁ caret ,
kharacarmavāsāḥ ṣaṇmāsaṁ tathā mucyeta kilbiṣāt.
21. avakīrṇinimittam tu brahmahatyāvratam caret
kharacarmavāsāḥ ṣaṇmāsam tathā mucyeta kilbiṣāt
21. avakīrṇinimittam tu brahmahatyāvratam caret
kharacarmavāsāḥ ṣaṇmāsam tathā kilbiṣāt mucyeta
21. Indeed, for a brahmacārin who has broken his vow (of chastity), one should observe the penance prescribed for the killing of a Brahmin. Clad in a donkey's hide for six months, he would thus be freed from sin.
परदारापहारी च परस्यापहरन्वसु ।
संवत्सरं व्रती भूत्वा तथा मुच्येत किल्बिषात् ॥२२॥
22. paradārāpahārī ca parasyāpaharanvasu ,
saṁvatsaraṁ vratī bhūtvā tathā mucyeta kilbiṣāt.
22. paradārāpahārī ca parasya apaharan vasu
saṃvatsaram vratī bhūtvā tathā mucyeta kilbiṣāt
22. paradārāpahārī ca parasya apaharan vasu
saṃvatsaram vratī bhūtvā tathā kilbiṣāt mucyeta
22. A man who abducts another's wife and steals another's property, by observing a vow for a year, would thus be freed from sin.
स्तेयं तु यस्यापहरेत्तस्मै दद्यात्समं वसु ।
विविधेनाभ्युपायेन तेन मुच्येत किल्बिषात् ॥२३॥
23. steyaṁ tu yasyāpaharettasmai dadyātsamaṁ vasu ,
vividhenābhyupāyena tena mucyeta kilbiṣāt.
23. steyam tu yasya apaharet tasmai dadyāt samam
vasu vividhena abhyupāyena tena mucyeta kilbiṣāt
23. steyam tu yasya apaharet tasmai samam vasu dadyāt
vividhena abhyupāyena tena kilbiṣāt mucyeta
23. Indeed, concerning theft, one should return wealth of equal value to the person from whom it was stolen. By various (other) means, one would thereby be freed from sin.
कृच्छ्राद्द्वादशरात्रेण स्वभ्यस्तेन दशावरम् ।
परिवेत्ता भवेत्पूतः परिवित्तिश्च भारत ॥२४॥
24. kṛcchrāddvādaśarātreṇa svabhyastena daśāvaram ,
parivettā bhavetpūtaḥ parivittiśca bhārata.
24. kṛcchrāt dvādaśarātreṇa svabhyastena daśāvaram
parivettā bhavet pūtaḥ parivittiḥ ca bhārata
24. bhārata kṛcchrāt dvādaśarātreṇa svabhyastena daśāvaram
parivettā pūtaḥ bhavet ca parivittiḥ (api pūtaḥ bhavet)
24. O Bhārata, by a Kṛcchra penance of twelve nights, diligently performed for at least ten (such periods), the younger brother who marries before his elder (parivettā) would become purified, as would the elder brother who is passed over (parivitti).
निवेश्यं तु भवेत्तेन सदा तारयिता पितॄन् ।
न तु स्त्रिया भवेद्दोषो न तु सा तेन लिप्यते ॥२५॥
25. niveśyaṁ tu bhavettena sadā tārayitā pitṝn ,
na tu striyā bhaveddoṣo na tu sā tena lipyate.
25. niveśyam tu bhavet tena sadā tārayitā pitṝn na
tu striyā bhavet doṣaḥ na tu sā tena lipyate
25. tena sadā niveśyam bhavet,
pitṝn tārayitā tu striyā doṣaḥ na bhavet,
tu sā tena na lipyate
25. A duty should always be fulfilled by him, for he is the one who ensures the liberation (mokṣa) of his ancestors. However, no fault is incurred by a woman, nor is she defiled by it.
भजने ह्यृतुना शुद्धं चातुर्मास्यं विधीयते ।
स्त्रियस्तेन विशुध्यन्ति इति धर्मविदो विदुः ॥२६॥
26. bhajane hyṛtunā śuddhaṁ cāturmāsyaṁ vidhīyate ,
striyastena viśudhyanti iti dharmavido viduḥ.
26. bhajane hi ṛtunā śuddham cāturmāsyam vidhīyate
striyaḥ tena viśudhyanti iti dharmavidaḥ viduḥ
26. hi bhajane ṛtunā śuddham cāturmāsyam vidhīyate
tena striyaḥ viśudhyanti iti dharmavidaḥ viduḥ
26. Indeed, for devotional practices, the pure Cāturmāsya (observance) is prescribed by means of the menstrual cycle. Through this, women become purified; thus, say the knowers of (natural) law (dharma).
स्त्रियस्त्वाशङ्किताः पापैर्नोपगम्या हि जानता ।
रजसा ता विशुध्यन्ते भस्मना भाजनं यथा ॥२७॥
27. striyastvāśaṅkitāḥ pāpairnopagamyā hi jānatā ,
rajasā tā viśudhyante bhasmanā bhājanaṁ yathā.
27. striyaḥ tu āśaṅkitāḥ pāpaiḥ na upagamyā hi jānātā
rajasā tā viśudhyante bhasmanā bhājanam yathā
27. tu striyaḥ pāpaiḥ āśaṅkitāḥ,
hi jānātā na upagamyā tāḥ rajasā viśudhyante,
yathā bhājanam bhasmanā
27. However, women, who are (at times) regarded as tainted by impurities, should certainly not be approached by a discerning person. They are purified by their menstruation (rajasa), just as a vessel is purified by ash.
चतुष्पात्सकलो धर्मो ब्राह्मणानां विधीयते ।
पादावकृष्टो राजन्ये तथा धर्मो विधीयते ॥२८॥
28. catuṣpātsakalo dharmo brāhmaṇānāṁ vidhīyate ,
pādāvakṛṣṭo rājanye tathā dharmo vidhīyate.
28. catuṣpāt sakalaḥ dharmaḥ brāhmaṇānām vidhīyate
pādāvakṛṣṭaḥ rājanye tathā dharmaḥ vidhīyate
28. sakalaḥ catuṣpāt dharmaḥ brāhmaṇānām vidhīyate
tathā rājanye dharmaḥ pādāvakṛṣṭaḥ vidhīyate
28. The complete, four-footed (natural) law (dharma) is prescribed for Brahmins. Similarly, for the Kṣatriyas, the (natural) law (dharma) is prescribed as diminished by one quarter.
तथा वैश्ये च शूद्रे च पादः पादो विधीयते ।
विद्यादेवंविधेनैषां गुरुलाघवनिश्चयम् ॥२९॥
29. tathā vaiśye ca śūdre ca pādaḥ pādo vidhīyate ,
vidyādevaṁvidhenaiṣāṁ gurulāghavaniścayam.
29. tathā vaiśye ca śūdre ca pādaḥ pādaḥ vidhīyate
vidyāt evaṃvidhena eṣām gurulāghavaniścayam
29. tathā vaiśye ca śūdre ca pādaḥ pādaḥ vidhīyate
eṣām gurulāghavaniścayam evaṃvidhena vidyāt
29. Similarly, for a Vaiśya and for a Śūdra, a quarter [of the penance] is prescribed. One should thus understand the determination of the severity and lightness [of penances] for these [classes].
तिर्यग्योनिवधं कृत्वा द्रुमांश्छित्त्वेतरान्बहून् ।
त्रिरात्रं वायुभक्षः स्यात्कर्म च प्रथयेन्नरः ॥३०॥
30. tiryagyonivadhaṁ kṛtvā drumāṁśchittvetarānbahūn ,
trirātraṁ vāyubhakṣaḥ syātkarma ca prathayennaraḥ.
30. tiryagyonivadham kṛtvā drumān chittvā itarān bahūn
trirātram vāyubhakṣaḥ syāt karma ca prathayet naraḥ
30. naraḥ tiryagyonivadham kṛtvā bahūn itarān drumān
chittvā trirātram vāyubhakṣaḥ syāt ca karma prathayet
30. Having killed creatures of the lower species (tiryagyonivadha) and cut down many other trees, a man should fast for three nights, subsisting only on air, and should confess his deed (karma).
अगम्यागमने राजन्प्रायश्चित्तं विधीयते ।
आर्द्रवस्त्रेण षण्मासं विहार्यं भस्मशायिना ॥३१॥
31. agamyāgamane rājanprāyaścittaṁ vidhīyate ,
ārdravastreṇa ṣaṇmāsaṁ vihāryaṁ bhasmaśāyinā.
31. agamyāgamane rājan prāyaścittam vidhīyate
ārdravastreṇa ṣaṇmāsam vihāryam bhasmaśāyinā
31. rājan agamyāgamane prāyaścittam vidhīyate (tena)
ārdravastreṇa bhasmaśāyinā ṣaṇmāsam vihāryam
31. O King, for intercourse with a forbidden woman (agamyāgamana), a penance (prāyaścitta) is prescribed. One (the penitent) should spend six months wandering, clad in wet clothes and sleeping on ashes.
एष एव तु सर्वेषामकार्याणां विधिर्भवेत् ।
ब्राह्मणोक्तेन विधिना दृष्टान्तागमहेतुभिः ॥३२॥
32. eṣa eva tu sarveṣāmakāryāṇāṁ vidhirbhavet ,
brāhmaṇoktena vidhinā dṛṣṭāntāgamahetubhiḥ.
32. eṣaḥ eva tu sarveṣām akāryāṇām vidhiḥ bhavet
brāhmaṇoktena vidhinā dṛṣṭāntāgamahetubhiḥ
32. tu eṣaḥ eva vidhiḥ sarveṣām akāryāṇām bhavet
brāhmaṇoktena vidhinā dṛṣṭāntāgamahetubhiḥ
32. Indeed, this very procedure (vidhi) should be the rule for all forbidden acts. [It is to be followed] according to the method (vidhi) declared by Brahmins, supported by examples, scriptural tradition (āgama), and logical reasons.
सावित्रीमप्यधीयानः शुचौ देशे मिताशनः ।
अहिंस्रोऽमन्दकोऽजल्पन्मुच्यते सर्वकिल्बिषैः ॥३३॥
33. sāvitrīmapyadhīyānaḥ śucau deśe mitāśanaḥ ,
ahiṁsro'mandako'jalpanmucyate sarvakilbiṣaiḥ.
33. sāvitrīm api adhīyānaḥ śucau deśe mitāśanaḥ
ahiṃsraḥ amandakaḥ ajalpan mucyate sarvakilbiṣaiḥ
33. sāvitrīm api adhīyānaḥ śucau deśe mitāśanaḥ
ahiṃsraḥ amandakaḥ ajalpan sarvakilbiṣaiḥ mucyate
33. A person who, even while reciting the Sāvitrī (mantra), stays in a clean place, eats moderately, is non-violent, diligent, and does not chatter, is liberated (mokṣa) from all sins.
अहःसु सततं तिष्ठेदभ्याकाशं निशि स्वपेत् ।
त्रिरह्नस्त्रिर्निशायाश्च सवासा जलमाविशेत् ॥३४॥
34. ahaḥsu satataṁ tiṣṭhedabhyākāśaṁ niśi svapet ,
trirahnastrirniśāyāśca savāsā jalamāviśet.
34. ahaḥsu satatam tiṣṭhet abhyākāśam niśi svapet
triḥ ahnaḥ triḥ niśāyāḥ ca savāsāḥ jalam āviśet
34. ahaḥsu satatam abhyākāśam tiṣṭhet niśi svapet
ca ahnaḥ triḥ niśāyāḥ triḥ savāsāḥ jalam āviśet
34. One should always remain standing under the open sky during the day and sleep there at night. Thrice during the day and thrice at night, one should enter the water fully clothed.
स्त्रीशूद्रपतितांश्चापि नाभिभाषेद्व्रतान्वितः ।
पापान्यज्ञानतः कृत्वा मुच्येदेवंव्रतो द्विजः ॥३५॥
35. strīśūdrapatitāṁścāpi nābhibhāṣedvratānvitaḥ ,
pāpānyajñānataḥ kṛtvā mucyedevaṁvrato dvijaḥ.
35. strī śūdra patitān ca api na abhibhāṣet vratānvitaḥ
pāpāni ajñānataḥ kṛtvā mucyeta evaṃvrataḥ dvijaḥ
35. evaṃvrataḥ dvijaḥ vratānvitaḥ strī śūdra patitān ca
api na abhibhāṣet ajñānataḥ pāpāni kṛtvā mucyeta
35. A twice-born (dvija) who is observing such a vow should not speak to women, śūdras, or outcasts. By doing so, even if they have committed sins unknowingly, such a person is liberated (mokṣa).
शुभाशुभफलं प्रेत्य लभते भूतसाक्षिकः ।
अतिरिच्येत्तयोर्यत्तु तत्कर्ता लभते फलम् ॥३६॥
36. śubhāśubhaphalaṁ pretya labhate bhūtasākṣikaḥ ,
atiricyettayoryattu tatkartā labhate phalam.
36. śubhāśubhaphalam pretya labhate bhūtasākṣikaḥ
atiricyeta tayoḥ yat tu tatkartā labhate phalam
36. pretya bhūtasākṣikaḥ śubhāśubhaphalam labhate
tu tayoḥ yat atiricyeta tatkartā phalam labhate
36. After death, the one whose actions are witnessed by all beings (bhūta) receives the fruits of both auspicious and inauspicious deeds. Whatever surplus there may be of those two (fruits), its performer obtains that fruit.
तस्माद्दानेन तपसा कर्मणा च शुभं फलम् ।
वर्धयेदशुभं कृत्वा यथा स्यादतिरेकवान् ॥३७॥
37. tasmāddānena tapasā karmaṇā ca śubhaṁ phalam ,
vardhayedaśubhaṁ kṛtvā yathā syādatirekavān.
37. tasmāt dānena tapasā karmaṇā ca śubham phalam
vardhayet aśubham kṛtvā yathā syāt atirekavān
37. aśubham kṛtvā tasmāt dānena tapasā karmaṇā ca
śubham phalam vardhayet yathā atirekavān syāt
37. Therefore, having committed an inauspicious act, one should increase the good results through charity (dāna), austerity (tapas), and (good) actions (karma), so that the good may become abundant.
कुर्याच्छुभानि कर्माणि निमित्ते पापकर्मणाम् ।
दद्यान्नित्यं च वित्तानि तथा मुच्येत किल्बिषात् ॥३८॥
38. kuryācchubhāni karmāṇi nimitte pāpakarmaṇām ,
dadyānnityaṁ ca vittāni tathā mucyeta kilbiṣāt.
38. kuryāt śubhāni karmāṇi nimitte pāpakarmaṇām
dadyāt nityam ca vittāni tathā mucyeta kilbiṣāt
38. pāpakarmaṇām nimitte śubhāni karmāṇi kuryāt
nityam vittāni ca dadyāt tathā kilbiṣāt mucyeta
38. One should perform good actions (karma) as a remedy for sinful deeds. One should also constantly give wealth (dāna), and thus one would be liberated (mokṣa) from sin.
अनुरूपं हि पापस्य प्रायश्चित्तमुदाहृतम् ।
महापातकवर्जं तु प्रायश्चित्तं विधीयते ॥३९॥
39. anurūpaṁ hi pāpasya prāyaścittamudāhṛtam ,
mahāpātakavarjaṁ tu prāyaścittaṁ vidhīyate.
39. anurūpam hi pāpasya prāyaścittam udāhṛtam
mahāpātakavarjam tu prāyaścittam vidhīyate
39. pāpasya anurūpam prāyaścittam hi udāhṛtam
mahāpātakavarjam tu prāyaścittam vidhīyate
39. Indeed, expiation (prāyaścitta) is declared to be commensurate with the sin. However, this expiation (prāyaścitta) is prescribed for sins, excluding the most heinous offenses (mahāpātaka).
भक्ष्याभक्ष्येषु सर्वेषु वाच्यावाच्ये तथैव च ।
अज्ञानज्ञानयो राजन्विहितान्यनुजानते ॥४०॥
40. bhakṣyābhakṣyeṣu sarveṣu vācyāvācye tathaiva ca ,
ajñānajñānayo rājanvihitānyanujānate.
40. bhakṣyābhakṣyeṣu sarveṣu vācyāvācye tathaiva
ca ajñānajñānayoḥ rājan vihitāni anujānate
40. rājan sarveṣu bhakṣyābhakṣyeṣu vācyāvācye
tathaiva ca ajñānajñānayoḥ vihitāni anujānate
40. O King, concerning all that is eatable and uneatable, speakable and unspeakable, and concerning matters of ignorance and knowledge, (the wise) acknowledge what is prescribed (by natural law/scriptures).
जानता तु कृतं पापं गुरु सर्वं भवत्युत ।
अज्ञानात्स्खलिते दोषे प्रायश्चित्तं विधीयते ॥४१॥
41. jānatā tu kṛtaṁ pāpaṁ guru sarvaṁ bhavatyuta ,
ajñānātskhalite doṣe prāyaścittaṁ vidhīyate.
41. jānatā tu kṛtam pāpam guru sarvam bhavati uta
ajñānāt skhalite doṣe prāyaścittam vidhīyate
41. jānatā kṛtam pāpam tu sarvam guru bhavati uta
ajñānāt skhalite doṣe prāyaścittam vidhīyate
41. However, a sin (pāpam) committed knowingly becomes entirely grave. But for a fault that occurs out of ignorance, atonement (prāyaścitta) is prescribed.
शक्यते विधिना पापं यथोक्तेन व्यपोहितुम् ।
आस्तिके श्रद्दधाने तु विधिरेष विधीयते ॥४२॥
42. śakyate vidhinā pāpaṁ yathoktena vyapohitum ,
āstike śraddadhāne tu vidhireṣa vidhīyate.
42. śakyate vidhinā pāpam yathā uktena vyapohitum
āstike śraddadhāne tu vidhiḥ eṣa vidhīyate
42. pāpam yathā uktena vidhinā vyapohitum śakyate
tu eṣa vidhiḥ āstike śraddadhāne vidhīyate
42. Sin (pāpam) can be removed by the prescribed method. However, this method is enjoined for a faithful (śraddhā) and pious person.
नास्तिकाश्रद्दधानेषु पुरुषेषु कदाचन ।
दम्भदोषप्रधानेषु विधिरेष न दृश्यते ॥४३॥
43. nāstikāśraddadhāneṣu puruṣeṣu kadācana ,
dambhadoṣapradhāneṣu vidhireṣa na dṛśyate.
43. nāstikāśraddadhāneṣu puruṣeṣu kadācana
dambhadoṣapradhāneṣu vidhiḥ eṣa na dṛśyate
43. eṣa vidhiḥ nāstikāśraddadhāneṣu
dambhadoṣapradhāneṣu puruṣeṣu kadācana na dṛśyate
43. This method is never seen among men (puruṣa) who are atheistic, devoid of faith (śraddhā), and primarily governed by hypocrisy and faults.
शिष्टाचारश्च शिष्टश्च धर्मो धर्मभृतां वर ।
सेवितव्यो नरव्याघ्र प्रेत्य चेह सुखार्थिना ॥४४॥
44. śiṣṭācāraśca śiṣṭaśca dharmo dharmabhṛtāṁ vara ,
sevitavyo naravyāghra pretya ceha sukhārthinā.
44. śiṣṭācāraḥ ca śiṣṭaḥ ca dharmaḥ dharmabhṛtām vara
sevitavyaḥ naravyāghra pretya ca iha sukhārthinā
44. dharmabhṛtām vara naravyāghra śiṣṭācāraḥ ca śiṣṭaḥ
ca dharmaḥ pretya ca iha sukhārthinā sevitavyaḥ
44. O best among the upholders of natural law (dharma), O tiger among men (naravyāghra), both the virtuous conduct and the virtuous person himself are to be followed by one who desires happiness (sukha) both in this world and after death.
स राजन्मोक्ष्यसे पापात्तेन पूर्वेण हेतुना ।
त्राणार्थं वा वधेनैषामथ वा नृपकर्मणा ॥४५॥
45. sa rājanmokṣyase pāpāttena pūrveṇa hetunā ,
trāṇārthaṁ vā vadhenaiṣāmatha vā nṛpakarmaṇā.
45. sa rājan mokṣyase pāpāt tena pūrveṇa hetunā |
trāṇārtham vā vadhena eṣām atha vā nṛpakarmaṇā
45. rājan sa pūrveṇa tena hetunā pāpāt mokṣyase vā eṣām vadhena trāṇārtham,
atha vā nṛpakarmaṇā
45. O King, you will be liberated (mokṣa) from sin by that aforementioned reason: either for the sake of protecting (others) through the killing of these (enemies), or by fulfilling your duty (dharma) as a king.
अथ वा ते घृणा काचित्प्रायश्चित्तं चरिष्यसि ।
मा त्वेवानार्यजुष्टेन कर्मणा निधनं गमः ॥४६॥
46. atha vā te ghṛṇā kācitprāyaścittaṁ cariṣyasi ,
mā tvevānāryajuṣṭena karmaṇā nidhanaṁ gamaḥ.
46. atha vā te ghṛṇā kācit prāyaścittam cariṣyasi |
mā tu eva anāryajuṣṭena karmaṇā nidhanam gamaḥ
46. atha vā te kācit ghṛṇā (asti cet) prāyaścittam
cariṣyasi tu eva mā anāryajuṣṭena karmaṇā nidhanam gamaḥ
46. Or, if you have some compassion (ghṛṇā), you may perform atonement. But certainly do not meet your end through an ignoble act (karma).