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मनु-स्मृतिः       manu-smṛtiḥ - chapter-11

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सान्तानिकं यक्ष्यमाणमध्वगं सार्ववेदसम ।
गुर्वर्थं पितृमात्र्यर्थं स्वाध्यायार्थ्युपतापिनः ॥१॥
1. sāntānikaṁ yakṣyamāṇamadhvagaṁ sārvavedasam ,
gurvarthaṁ pitṛmātryarthaṁ svādhyāyārthyupatāpinaḥ.
1. sāntānikam yakṣyamāṇam adhvagam sarvavedasam
guru-artham pitṛ-mātṛ-artham svādhyāya-arthī-upatāpinaḥ
1. sāntānikam yakṣyamāṇam adhvagam sarvavedasam
guru-artham pitṛ-mātṛ-artham svādhyāya-arthī-upatāpinaḥ
1. One who is performing a rite for progeny, one who is about to perform a Vedic ritual (yajña), a traveler, one who has offered all his possessions in a Vedic ritual (yajña), one acting for the sake of his teacher, for the sake of his father and mother, or those who are afflicted and seeking self-study.
न वै तान स्नातकान विद्याद ब्राह्मणान धर्मभिक्षुकान ।
निःस्वेभ्यो देयमेतेभ्यो दानं विद्याविशेषतः ॥२॥
2. na vai tān snātakān vidyād brāhmaṇān dharmabhikṣukān ,
niḥsvebhyo deyametebhyo dānaṁ vidyāviśeṣataḥ.
2. na vai tān snātakān vidyāt brāhmaṇān dharma-bhikṣukān
niḥsvebhyaḥ deyam etebhyaḥ dānam vidyā-viśeṣataḥ
2. tān snātakān dharma-bhikṣukān brāhmaṇān vai na vidyāt
etebhyaḥ niḥsvebhyaḥ vidyā-viśeṣataḥ dānam deyam
2. Indeed, one should not consider those (mentioned previously) as *snātaka* Brahmins who beg by right of their inherent nature (dharma). To these destitute individuals, charity should be given, especially considering their particular knowledge.
एतेभ्यो हि द्विजाग्र्येभ्यो देयमन्नं सदक्षिणम ।
इतरेभ्यो बहिर्वेदि कृतान्नं देयमुच्यते ॥३॥
3. etebhyo hi dvijāgryebhyo deyamannaṁ sadakṣiṇam ,
itarebhyo bahirvedi kṛtānnaṁ deyamucyate.
3. etebhyaḥ hi dvijāgryebhyaḥ deyam annam sadakṣiṇam
itarebhyaḥ bahirvedi kṛtānnam deyam ucyate
3. hi etebhyaḥ dvijāgryebhyaḥ annam sadakṣiṇam deyam.
itarebhyaḥ bahirvedi kṛtānnam deyam ucyate.
3. Indeed, to these foremost twice-born (dvija), food along with a donation should be given. Cooked food is declared to be given to others who are outside the ritual enclosure (vedi).
सर्वरत्नानि राजा तु यथार्हं प्रतिपादयेत ।
ब्राह्मणान वेदविदुषो यज्ञार्थं चैव दक्षिणाम ॥४॥
4. sarvaratnāni rājā tu yathārhaṁ pratipādayet ,
brāhmaṇān vedaviduṣo yajñārthaṁ caiva dakṣiṇām.
4. sarvaratnāni rājā tu yathārham pratipādayeta
brāhmaṇān vedaviduṣaḥ yajñārtham ca eva dakṣiṇām
4. rājā tu sarvaratnāni dakṣiṇām ca eva yathārham yajñārtham vedaviduṣaḥ brāhmaṇān pratipādayeta.
4. But the king should distribute all precious things, according to their due, to the brahmins (brāhmaṇa) who are learned in the Vedas, and indeed, a donation (dakṣiṇā) for the purpose of a Vedic ritual (yajña).
कृतदारोऽपरान दारान भिक्षित्वा योऽधिगच्छति ।
रतिमात्रं फलं तस्य द्रव्यदातुस्तु संततिः ॥५॥
5. kṛtadāro'parān dārān bhikṣitvā yo'dhigacchati ,
ratimātraṁ phalaṁ tasya dravyadātustu saṁtatiḥ.
5. kṛtadāraḥ aparān dārān bhikṣitvā yaḥ adhigacchati
ratimātram phalam tasya dravyadātuḥ tu saṃtatiḥ
5. yaḥ kṛtadāraḥ aparān dārān bhikṣitvā adhigacchati,
tasya phalam ratimātram (bhavati).
tu dravyadātuḥ (phalam) saṃtatiḥ (bhavati).
5. If a man who has already married obtains other wives by seeking them (or begging for them), then for him, the result is merely sexual gratification. But for the one who provides the wealth (for such an acquisition), the result is progeny.
धनानि तु यथाशक्ति विप्रेषु प्रतिपादयेत ।
वेदवित्सु विविक्तेषु प्रेत्य स्वर्गं समश्नुते ॥६॥
6. dhanāni tu yathāśakti vipreṣu pratipādayet ,
vedavitsu vivikteṣu pretya svargaṁ samaśnute.
6. dhanāni tu yathāśakti vipreṣu pratipādayeta
vedavitsu vivikteṣu pretya svargam samaśnute
6. tu yathāśakti dhanāni vedavitsu vivikteṣu vipreṣu pratipādayeta.
pretya (saḥ) svargam samaśnute.
6. But one should distribute wealth according to one's ability among the brahmins (vipra) who are learned in the Vedas and are pure. After death, one attains heaven (svarga).
यस्य त्रैवार्षिकं भक्तं पर्याप्तं भृत्यवृत्तये ।
अधिकं वाऽपि विद्येत स सोमं पातुमर्हति ॥७॥
7. yasya traivārṣikaṁ bhaktaṁ paryāptaṁ bhṛtyavṛttaye ,
adhikaṁ vā'pi vidyeta sa somaṁ pātumarhati.
7. yasya traivārṣikaṃ bhaktaṃ paryāptaṃ bhṛtyavṛttaye
adhikaṃ vā api vidyeta saḥ somaṃ pātuṃ arhati
7. yasya bhaktaṃ bhṛtyavṛttaye traivārṣikaṃ paryāptaṃ
vā api adhikaṃ vidyeta saḥ somaṃ pātuṃ arhati
7. He who possesses provisions sufficient for three years, or even more, for the maintenance of his dependents, is entitled to drink Soma.
अतः स्वल्पीयसि द्रव्ये यः सोमं पिबति द्विजः ।
स पीतसोमपूर्वोऽपि न तस्याप्नोति तत्फलम ॥८॥
8. ataḥ svalpīyasi dravye yaḥ somaṁ pibati dvijaḥ ,
sa pītasomapūrvo'pi na tasyāpnoti tatphalam.
8. ataḥ svalpīyasi dravye yaḥ somaṃ pibati dvijaḥ
saḥ pītasomapūrvaḥ api na tasya āpnoti tatphalam
8. ataḥ svalpīyasi dravye yaḥ dvijaḥ somaṃ pibati
saḥ pītasomapūrvaḥ api tasya tatphalam na āpnoti
8. Therefore, a twice-born (dvija) who drinks Soma while possessing very meager resources does not attain the fruit of that act, even if he has previously drunk Soma.
शक्तः परजने दाता स्वजने दुःखजीविनि ।
मध्वापातो विषास्वादः स धर्मप्रतिरूपकः ॥९॥
9. śaktaḥ parajane dātā svajane duḥkhajīvini ,
madhvāpāto viṣāsvādaḥ sa dharmapratirūpakaḥ.
9. śaktaḥ parajane dātā svajane duḥkhajīvini
madhvāpātaḥ viṣāsvādaḥ saḥ dharmapratirūpakaḥ
9. dātā śaktaḥ parajane svajane duḥkhajīvini
saḥ madhvāpātaḥ viṣāsvādaḥ dharmapratirūpakaḥ
9. One who is capable of giving to strangers but leaves his own relatives suffering in distress – such an act, which is sweet at the start but poisonous in its outcome, is merely a semblance of true righteous conduct (dharma).
भृत्यानामुपरोधेन यत करोत्यौर्ध्वदेहिकम ।
तद भवत्यसुखौदर्कं जीवतश्च मृतस्य च ॥१०॥
10. bhṛtyānāmuparodhena yat karotyaurdhvadehikam ,
tad bhavatyasukhaudarkaṁ jīvataśca mṛtasya ca.
10. bhṛtyānām uparodhena yat karoti aurdhvadehikaṃ
tat bhavati asukhaudarkaṃ jīvataḥ ca mṛtasya ca
10. yat aurdhvadehikaṃ bhṛtyānām uparodhena karoti
tat jīvataḥ ca mṛtasya ca asukhaudarkaṃ bhavati
10. That post-mortem ritual which one performs by depriving one's dependents becomes sorrowful in its outcome for both the living (jīvataḥ) and the deceased (mṛtasya).
यज्ञश्चेत प्रतिरुद्धः स्यादेकेनाङ्गेन यज्वनः ।
ब्राह्मणस्य विशेषेन धार्मिके सति राजनि ॥११॥
11. yajñaścet pratiruddhaḥ syādekenāṅgena yajvanaḥ ,
brāhmaṇasya viśeṣena dhārmike sati rājani.
11. yajñaḥ cet pratiruddhaḥ syāt ekena aṅgena yajvanaḥ
brāhmaṇasya viśeṣeṇa dhārmike sati rājani
11. cet yajvanaḥ yajñaḥ ekena aṅgena pratiruddhaḥ syāt,
viśeṣeṇa dhārmike rājani sati brāhmaṇasya (yajñaḥ)
11. If the (Vedic ritual) (yajña) of a performer is obstructed due to the lack of even one essential component, especially when it concerns a brahmin and a righteous king is ruling.
यो वैश्यः स्याद बहुपशुर्हीनक्रतुरसोमपः ।
कुटुम्बात तस्य तद द्रव्यमाहरेद यज्ञसिद्धये ॥१२॥
12. yo vaiśyaḥ syād bahupaśurhīnakraturasomapaḥ ,
kuṭumbāt tasya tad dravyamāhared yajñasiddhaye.
12. yaḥ vaiśyaḥ syāt bahupaśuḥ hīnakratuḥ asomapaḥ
kuṭumbāt tasya tat dravyam āharet yajñasiddhaye
12. yaḥ vaiśyaḥ bahupaśuḥ hīnakratuḥ asomapaḥ syāt,
tasya kuṭumbāt tat dravyam yajñasiddhaye āharet
12. If there is a Vaiśya who possesses many cattle, but performs few (Vedic rituals) (kratu) and does not partake in Soma rituals, one should take that wealth from his family for the successful completion of a (Vedic ritual) (yajña).
आहरेत त्रीणि वा द्वे वा कामं शूद्रस्य वेश्मनः ।
न हि शूद्रस्य यज्ञेषु कश्चिदस्ति परिग्रहः ॥१३॥
13. āharet trīṇi vā dve vā kāmaṁ śūdrasya veśmanaḥ ,
na hi śūdrasya yajñeṣu kaścidasti parigrahaḥ.
13. āharet trīṇi vā dve vā kāmam śūdrasya veśmanaḥ
na hi śūdrasya yajñeṣu kaścit asti parigrahaḥ
13. śūdrasya veśmanaḥ trīṇi vā dve vā kāmam āharet;
hi śūdrasya yajñeṣu kascit parigrahaḥ na asti
13. One may take three or even two (parts of wealth), or as much as desired, from the house of a Śūdra; for indeed, a Śūdra has no claim or participation in (Vedic rituals) (yajña).
योऽनाहिताग्निः शतगुरयज्वा च सहस्रगुः ।
तयोरपि कुटुम्बाभ्यामाहरेदविचारयन ॥१४॥
14. yo'nāhitāgniḥ śatagurayajvā ca sahasraguḥ ,
tayorapi kuṭumbābhyāmāharedavicārayan.
14. yaḥ anāhitāgniḥ śataguḥ ayajvā ca sahasraguḥ
tayoḥ api kuṭumbābhyām āharet avicārayan
14. yaḥ anāhitāgniḥ śataguḥ ca yaḥ ayajvā sahasraguḥ,
tayoḥ api kuṭumbābhyām avicārayan āharet
14. One who has not established the sacred fires and owns a hundred cows, and another who does not perform (Vedic rituals) (yajña) and owns a thousand cows - from the households of even these two, one should take (wealth) without hesitation.
आदाननित्याच्चादातुराहरेदप्रयच्छतः ।
तथा यशोऽस्य प्रथते धर्मश्चैव प्रवर्धते ॥१५॥
15. ādānanityāccādāturāharedaprayacchataḥ ,
tathā yaśo'sya prathate dharmaścaiva pravardhate.
15. ādānanityāt ca adātuḥ āharet aprayacchataḥ tathā
yaśaḥ asya prathate dharmaḥ ca eva pravardhate
15. ādānanityāt ca adātuḥ aprayacchataḥ āharet tathā
asya yaśaḥ prathate ca eva dharmaḥ pravardhate
15. One should take from a habitual receiver who does not give, and from one who does not offer. In this way, his fame spreads, and his righteous conduct (dharma) certainly flourishes.
तथैव सप्तमे भक्ते भक्तानि षडनश्नता ।
अश्वस्तनविधानेन हर्तव्यं हीनकर्मणः ॥१६॥
16. tathaiva saptame bhakte bhaktāni ṣaḍanaśnatā ,
aśvastanavidhānena hartavyaṁ hīnakarmaṇaḥ.
16. tathā eva saptame bhakte bhaktāni ṣaṭ anaśnatā
aśvastanavidhānena hartavyaṃ hīnakarmaṇaḥ
16. tathaiva saptame bhakte ṣaṭ bhaktāni anaśnatā
aśvastanavidhānena hīnakarmaṇaḥ hartavyaṃ
16. Similarly, by one who has not eaten for six meals and is at the seventh, and lives according to the principle of not planning for tomorrow, (property) should be taken from a person of low actions (karma).
खलात क्षेत्रादगाराद वा यतो वाऽप्युपलभ्यते ।
आख्यातव्यं तु तत तस्मै पृच्छते यदि पृच्छति ॥१७॥
17. khalāt kṣetrādagārād vā yato vā'pyupalabhyate ,
ākhyātavyaṁ tu tat tasmai pṛcchate yadi pṛcchati.
17. khalāt kṣetrāt agārāt vā yataḥ vā api upalabhyate
ākhyātavyaṃ tu tat tasmai pṛcchate yadi pṛcchati
17. khalāt kṣetrāt agārāt vā vā yataḥ api upalabhyate
tat tu tasmai pṛcchate yadi pṛcchati ākhyātavyaṃ
17. Whatever is found, whether from a threshing-floor, a field, a house, or from anywhere else, that should certainly be declared to the one who asks, if he indeed asks.
ब्राह्मणस्वं न हर्तव्यं क्षत्रियेण कदा चन ।
दस्युनिष्क्रिययोस्तु स्वमजीवन हर्तुमर्हति ॥१८॥
18. brāhmaṇasvaṁ na hartavyaṁ kṣatriyeṇa kadā cana ,
dasyuniṣkriyayostu svamajīvan hartumarhati.
18. brāhmaṇasvaṃ na hartavyaṃ kṣatriyeṇa kadā cana
dasyuniṣkriyayoḥ tu svaṃ ājīvan hartum arhati
18. kṣatriyeṇa brāhmaṇasvaṃ kadā cana na hartavyaṃ
tu ājīvan dasyuniṣkriyayoḥ svaṃ hartum arhati
18. The property of a brahmin should never be taken by a kṣatriya. However, one is entitled to take property for sustenance from a robber or an inactive person.
योऽसाधुभ्योऽर्थमादाय साधुभ्यः संप्रयच्छति ।
स कृत्वा प्लवमात्मानं संतारयति तावुभौ ॥१९॥
19. yo'sādhubhyo'rthamādāya sādhubhyaḥ saṁprayacchati ,
sa kṛtvā plavamātmānaṁ saṁtārayati tāvubhau.
19. yaḥ asādhubhyaḥ artham ādāya sādhubhyaḥ saṃprayacchati
| sa kṛtvā plavam ātmānam saṃtārayati tau ubhau
19. yaḥ asādhubhyaḥ artham ādāya sādhubhyaḥ saṃprayacchati,
sa ātmānam plavam kṛtvā tau ubhau saṃtārayati
19. Whoever takes wealth from the unrighteous and bestows it upon the righteous, he, by making his own self (ātman) a boat, enables both himself and the recipients to cross over (difficulties).
यद धनं यज्ञशीलानां देवस्वं तद विदुर्बुधाः ।
अयज्वनां तु यद वित्तमासुरस्वं तदुच्यते ॥२०॥
20. yad dhanaṁ yajñaśīlānāṁ devasvaṁ tad vidurbudhāḥ ,
ayajvanāṁ tu yad vittamāsurasvaṁ taducyate.
20. yat dhanam yajñaśīlānām devasvam tat viduḥ budhāḥ
| ayajvanām tu yat vittam āsurasvam tat ucyate
20. budhāḥ yat dhanam yajñaśīlānām tat devasvam viduḥ tu ayajvanām yat vittam,
tat āsurasvam ucyate
20. The wise know that wealth belonging to those devoted to Vedic rituals (yajña) is divine property. But, whatever wealth belongs to those who do not perform Vedic rituals, that is called demonic property.
न तस्मिन धारयेद दण्डं धार्मिकः पृथिवीपतिः ।
क्षत्रियस्य हि बालिश्याद ब्राह्मणः सीदति क्षुधा ॥२१॥
21. na tasmin dhārayed daṇḍaṁ dhārmikaḥ pṛthivīpatiḥ ,
kṣatriyasya hi bāliśyād brāhmaṇaḥ sīdati kṣudhā.
21. na tasmin dhārayed daṇḍam dhārmikaḥ pṛthivīpatiḥ
| kṣatriyasya hi bāliśyāt brāhmaṇaḥ sīdati kṣudhā
21. dhārmikaḥ pṛthivīpatiḥ tasmin daṇḍam na dhārayed
hi kṣatriyasya bāliśyāt brāhmaṇaḥ kṣudhā sīdati
21. A righteous ruler should not inflict punishment upon him (a Brahmin). For, indeed, a Brahmin suffers from hunger due to the foolishness of a kṣatriya.
तस्य भृत्यजनं ज्ञात्वा स्वकुटुम्बान महीपतिः ।
श्रुतशीले च विज्ञाय वृत्तिं धर्म्यां प्रकल्पयेत ॥२२॥
22. tasya bhṛtyajanaṁ jñātvā svakuṭumbān mahīpatiḥ ,
śrutaśīle ca vijñāya vṛttiṁ dharmyāṁ prakalpayet.
22. tasya bhṛtyajanam jñātvā svakutumbān mahīpatiḥ |
śrutaśīle ca vijñāya vṛttim dharmyām prakalpayet
22. mahīpatiḥ tasya bhṛtyajanam svakutumbān ca jñātvā
śrutaśīle vijñāya dharmyām vṛttim prakalpayet
22. The king, having ascertained his (the Brahmin's) dependants and his own family members, and having understood his learning and good character, should arrange a righteous livelihood (dharma) for him.
कल्पयित्वाऽस्य वृत्तिं च रक्षेदेनं समन्ततः ।
राजा हि धर्मषड्भागं तस्मात प्राप्नोति रक्षितात ॥२३॥
23. kalpayitvā'sya vṛttiṁ ca rakṣedenaṁ samantataḥ ,
rājā hi dharmaṣaḍbhāgaṁ tasmāt prāpnoti rakṣitāt.
23. kalpayitvā asya vṛttim ca rakṣet enam samantataḥ
rājā hi dharmaṣaḍbhāgam tasmāt prāpnoti rakṣitāt
23. rājā hi asya vṛttim ca kalpayitvā enam samantataḥ
rakṣet tasmāt rakṣitāt dharmaṣaḍbhāgam prāpnoti
23. A king, having arranged for his (subject's) livelihood and protected him completely, indeed obtains a sixth share of the religious merit (dharma) from that protected person.
न यज्ञार्थं धनं शूद्राद विप्रो भिक्षेत कर्हि चित ।
यजमानो हि भिक्षित्वा चण्डालः प्रेत्य जायते ॥२४॥
24. na yajñārthaṁ dhanaṁ śūdrād vipro bhikṣeta karhi cit ,
yajamāno hi bhikṣitvā caṇḍālaḥ pretya jāyate.
24. na yajñārtham dhanam śūdrāt vipraḥ bhikṣeta karhi
cit yajamānaḥ hi bhikṣitvā caṇḍālaḥ pretya jāyate
24. vipraḥ yajñārtham dhanam śūdrāt karhi cit na bhikṣeta
hi yajamānaḥ bhikṣitvā pretya caṇḍālaḥ jāyate
24. A brahmin should never beg for wealth from a śūdra for the purpose of a Vedic ritual (yajña). For the performer of the Vedic ritual (yajña), having begged, is indeed born as an outcast (caṇḍāla) after death.
यज्ञार्थमर्थं भिक्षित्वा यो न सर्वं प्रयच्छति ।
स याति भासतां विप्रः काकतां वा शतं समाः ॥२५॥
25. yajñārthamarthaṁ bhikṣitvā yo na sarvaṁ prayacchati ,
sa yāti bhāsatāṁ vipraḥ kākatāṁ vā śataṁ samāḥ.
25. yajñārtham artham bhikṣitvā yaḥ na sarvam prayacchati
saḥ yāti bhāsatām vipraḥ kākatām vā śatam samāḥ
25. yaḥ vipraḥ yajñārtham artham bhikṣitvā sarvam na
prayacchati saḥ śatam samāḥ bhāsatām vā kākatām yāti
25. That brahmin who, having begged for wealth specifically for a Vedic ritual (yajña), does not give all of it (for that purpose), attains the state of a vulture or a crow for a hundred years.
देवस्वं ब्राह्मणस्वं वा लोभेनोपहिनस्ति यः ।
स पापात्मा परे लोके गृध्रौच्छिष्टेन जीवति ॥२६॥
26. devasvaṁ brāhmaṇasvaṁ vā lobhenopahinasti yaḥ ,
sa pāpātmā pare loke gṛdhraucchiṣṭena jīvati.
26. devasvam brāhmaṇasvam vā lobhena upahinasti yaḥ
saḥ pāpātmā pare loke gṛdhraucchiṣṭena jīvati
26. yaḥ devasvam vā brāhmaṇasvam lobhena upahinasti
saḥ pāpātmā pare loke gṛdhraucchiṣṭena jīvati
26. He who, out of greed, appropriates the property of gods or brahmins, that wicked person sustains himself on the leavings of vultures in the next world.
इष्टिं वैश्वानरीं नित्यं निर्वपेदब्दपर्यये ।
कॢप्तानां पशुसोमानां निष्कृत्यर्थमसंभवे ॥२७॥
27. iṣṭiṁ vaiśvānarīṁ nityaṁ nirvapedabdaparyaye ,
kḷptānāṁ paśusomānāṁ niṣkṛtyarthamasaṁbhave.
27. iṣṭiṃ vaiśvānarīṃ nityaṃ nirvapet abdaparyaye
kḷptānām paśusomānām niṣkṛtyartham asaṃbhave
27. nityaṃ abdaparyaye asaṃbhave kḷptānām paśusomānām
niṣkṛtyartham vaiśvānarīṃ iṣṭiṃ nirvapet
27. One should always perform the Vaiśvānara Vedic ritual (iṣṭi) at the turn of the year, for the purpose of atoning for the prescribed animal and soma offerings when their performance was not possible.
आपत्कल्पेन यो धर्मं कुरुतेऽनापदि द्विजः ।
स नाप्नोति फलं तस्य परत्रेति विचारितम ॥२८॥
28. āpatkalpena yo dharmaṁ kurute'nāpadi dvijaḥ ,
sa nāpnoti phalaṁ tasya paratreti vicāritam.
28. āpatkalpena yaḥ dharmam kurute anāpadi dvijaḥ
saḥ na āpnoti phalam tasya paratra iti vicāritam
28. yaḥ dvijaḥ anāpadi āpatkalpena dharmam kurute
saḥ tasya phalam paratra na āpnoti iti vicāritam
28. A twice-born (dvija) who performs his duty (dharma) by emergency provisions when not in a state of distress, does not obtain the fruit of that (action) in the afterlife; thus it is considered.
विश्वैश्च देवैः साध्यैश्च ब्राह्मणैश्च महर्षिभिः ।
आपत्सु मरणाद भीतैर्विधेः प्रतिनिधिः कृतः ॥२९॥
29. viśvaiśca devaiḥ sādhyaiśca brāhmaṇaiśca maharṣibhiḥ ,
āpatsu maraṇād bhītairvidheḥ pratinidhiḥ kṛtaḥ.
29. viśvaiḥ ca devaiḥ sādhyaiḥ ca brāhmaṇaiḥ ca maharṣibhiḥ
āpatsu maraṇāt bhītaiḥ vidheḥ pratiniḍhiḥ kṛtaḥ
29. āpatsu maraṇāt bhītaiḥ viśvaiḥ devaiḥ ca sādhyaiḥ ca
brāhmaṇaiḥ ca maharṣibhiḥ vidheḥ pratiniḍhiḥ kṛtaḥ
29. A substitute for the ordinance (vidhi) was created by all the Viśva deities, the Sādhya deities, the Brahmins, and the great sages, who, in times of distress, were fearful of death.
प्रभुः प्रथमकल्पस्य योऽनुकल्पेन वर्तते ।
न सांपरायिकं तस्य दुर्मतेर्विद्यते फलम ॥३०॥
30. prabhuḥ prathamakalpasya yo'nukalpena vartate ,
na sāṁparāyikaṁ tasya durmatervidyate phalam.
30. prabhuḥ prathamakalpasya yaḥ anukalpena vartate
na sāṃparāyikam tasya durmateḥ vidyate phalam
30. yaḥ prabhuḥ prathamakalpasya anukalpena vartate
tasya durmateḥ sāṃparāyikam phalam na vidyate
30. He who is capable of performing the primary method (prathamakalpa) but acts by a secondary measure (anukalpa), for that ill-advised person, there is no result in the afterlife.
न ब्राह्मणो वेदयेत किंचिद राजनि धर्मवित ।
स्ववीर्येणैव तांशिष्यान मानवानपकारिणः ॥३१॥
31. na brāhmaṇo vedayeta kiṁcid rājani dharmavit ,
svavīryeṇaiva tāṁśiṣyān mānavānapakāriṇaḥ.
31. na brāhmaṇaḥ vedayeta kiñcit rājani dharmavit
svavīryeṇa eva tān śiṣyān mānavān apakāriṇaḥ
31. A brahmin who understands the sacred law (dharma) should not report anything at all to the king concerning those human offenders who are his own disciples. Instead, he should deal with them by his own inherent power.
स्ववीर्याद राजवीर्याच्च स्ववीर्यं बलवत्तरम ।
तस्मात स्वेनैव वीर्येण निगृह्णीयादरीन द्विजः ॥३२॥
32. svavīryād rājavīryācca svavīryaṁ balavattaram ,
tasmāt svenaiva vīryeṇa nigṛhṇīyādarīn dvijaḥ.
32. svavīryāt rājavīryāt ca svavīryam balavattaram
tasmāt svena eva vīryeṇa nigṛhṇīyāt arīn dvijaḥ
32. One's own inherent power (svavīrya) is more potent than royal power. Therefore, a brahmin (dvija) should subdue his enemies solely by his own strength.
श्रुतीरथर्वाङ्गिरसीः कुर्यादित्यविचारयन ।
वाक्षस्त्रं वै ब्राह्मणस्य तेन हन्यादरीन द्विजः ॥३३॥
33. śrutīratharvāṅgirasīḥ kuryādityavicārayan ,
vākṣastraṁ vai brāhmaṇasya tena hanyādarīn dvijaḥ.
33. śrutīḥ atharvāṅgirasīḥ kuryāt iti avicārayan vāk
śastram vai brāhmaṇasya tena hanyāt arīn dvijaḥ
33. Without hesitation, he should apply the sacred texts (śruti) of the Atharva-Veda and Aṅgiras. Speech is indeed the brahmin's weapon; with it, a brahmin (dvija) should strike down his enemies.
क्षत्रियो बाहुवीर्येण तरेदापदमात्मनः ।
धनेन वैश्यशूद्रौ तु जपहोमैर्द्विजोत्तमः ॥३४॥
34. kṣatriyo bāhuvīryeṇa taredāpadamātmanaḥ ,
dhanena vaiśyaśūdrau tu japahomairdvijottamaḥ.
34. kṣatriyaḥ bāhuvīryeṇa taret āpadam ātmanaḥ
dhanena vaiśyaśūdrau tu japahomaiḥ dvijottamaḥ
34. A kshatriya should overcome his own danger by the strength of his arms. A vaishya and a shudra, however, should do so by means of wealth, while a supreme brahmin (dvijottama) should do so through sacred chanting (japa) and fire rituals (homa).
विधाता शासिता वक्ता मैत्रो ब्राह्मण उच्यते ।
तस्मै नाकुशलं ब्रूयान्न शुष्कां गिरमीरयेत ॥३५॥
35. vidhātā śāsitā vaktā maitro brāhmaṇa ucyate ,
tasmai nākuśalaṁ brūyānna śuṣkāṁ giramīrayet.
35. vidhātā śāsitā vaktā maitraḥ brāhmaṇaḥ ucyate
tasmai na akuśalam brūyāt na śuṣkām giram īrayeta
35. brāhmaṇaḥ vidhātā śāsitā vaktā maitraḥ ucyate
tasmai akuśalam na brūyāt na śuṣkām giram īrayeta
35. An ordainer, an instructor, an expounder, and a benevolent person is called a (brāhmaṇa). One should not speak anything unwholesome to him, nor should one utter harsh words.
न वै कन्या न युवतिर्नाल्पविद्यो न बालिशः ।
होता स्यादग्निहोत्रस्य नार्तो नासंस्कृतस्तथा ॥३६॥
36. na vai kanyā na yuvatirnālpavidyo na bāliśaḥ ,
hotā syādagnihotrasya nārto nāsaṁskṛtastathā.
36. na vai kanyā na yuvatiḥ na alpavidyaḥ na bāliśaḥ
hotā syāt agnihotrasya na ārtaḥ na asaṃskṛtaḥ tathā
36. vai kanyā na yuvatiḥ na alpavidyaḥ na bāliśaḥ hotā
syāt agnihotrasya ārtaḥ na tathā asaṃskṛtaḥ na
36. Indeed, neither a maiden, nor a young woman, nor a person with meager knowledge, nor a foolish one, should be the officiant ("hotṛ") of the (Vedic fire ritual) "agnihotra". Similarly, neither a distressed person nor an uninitiated one (asaṃskṛta) should be.
नरके हि पतन्त्येते जुह्वन्तः स च यस्य तत ।
तस्माद वैतानकुशलो होता स्याद वेदपारगः ॥३७॥
37. narake hi patantyete juhvantaḥ sa ca yasya tat ,
tasmād vaitānakuśalo hotā syād vedapāragaḥ.
37. narake hi patanti ete juhvantaḥ saḥ ca yasya
tataḥ tasmāt vaitānakūśalaḥ hotā syāt vedapāragaḥ
37. hi ete juhvantaḥ ca saḥ yasya tataḥ narake patanti
tasmāt vaitānakūśalaḥ vedapāragaḥ hotā syāt
37. Indeed, these (incompetent officiants) who perform the "homa", and he for whom they do so, fall into hell. Therefore, an officiant ("hotṛ") skilled in (Vedic rituals) "vaitāna" and thoroughly conversant with the (Vedas) "vedapāraga" should be appointed.
प्राजापत्यमदत्त्वाऽश्वमग्न्याधेयस्य दक्षिणाम ।
अनाहिताग्निर्भवति ब्राह्मणो विभवे सति ॥३८॥
38. prājāpatyamadattvā'śvamagnyādheyasya dakṣiṇām ,
anāhitāgnirbhavati brāhmaṇo vibhave sati.
38. prājāpatyam adattvā aśvam agnyādheyasya dakṣiṇām
anāhitāgniḥ bhavati brāhmaṇaḥ vibhave sati
38. brāhmaṇaḥ vibhave sati prājāpatyam aśvam
agnyādheyasya dakṣiṇām adattvā anāhitāgniḥ bhavati
38. If, having the means (vibhava), a (brāhmaṇa) does not give the horse offering dedicated to Prajāpati as the ritual fee (dakṣiṇā) for the "agnyādheya" (establishment of sacred fires), he remains one who has not established the sacred fires (anāhitāgni).
पुण्यान्यन्यानि कुर्वीत श्रद्दधानो जितेन्द्रियः ।
न त्वल्पदक्षिणैर्यज्ञैर्यजेतेह कथं चन ॥३९॥
39. puṇyānyanyāni kurvīta śraddadhāno jitendriyaḥ ,
na tvalpadakṣiṇairyajñairyajeteha kathaṁ cana.
39. puṇyāni anyāni kurvīta śraddadhānaḥ jitendriyaḥ na
tu alpadakṣiṇaiḥ yajñaiḥ yajeta iha kathaṃ cana
39. śraddadhānaḥ jitendriyaḥ puṇyāni anyāni kurvīta tu
alpadakṣiṇaiḥ yajñaiḥ iha kathaṃ cana na yajeta
39. A faithful person who has controlled their senses should perform other virtuous deeds, but they should never, in this world, conduct Vedic rituals (yajña) with insufficient offerings.
इन्द्रियाणि यशः स्वर्गमायुः कीर्तिं प्रजाः पशून ।
हन्त्यल्पदक्षिणो यज्ञस्तस्मान्नाल्पधनो यजेत ॥४०॥
40. indriyāṇi yaśaḥ svargamāyuḥ kīrtiṁ prajāḥ paśūn ,
hantyalpadakṣiṇo yajñastasmānnālpadhano yajet.
40. indriyāṇi yaśaḥ svargam āyuḥ kīrtim prajāḥ paśūn
hanti alpadakṣiṇaḥ yajñaḥ tasmāt na alpadhanaḥ yajeta
40. alpadakṣiṇaḥ yajñaḥ indriyāṇi yaśaḥ svargam āyuḥ
kīrtim prajāḥ paśūn hanti tasmāt alpadhanaḥ na yajeta
40. A Vedic ritual (yajña) with meager offerings diminishes the senses, fame, heaven, longevity, reputation, progeny, and cattle. Therefore, a person of insufficient means should not perform such a (yajña).
अग्निहोत्र्यपविध्याग्नीन ब्राह्मणः कामकारतः ।
चान्द्रायणं चरेन मासं वीरहत्यासमं हि तत ॥४१॥
41. agnihotryapavidhyāgnīn brāhmaṇaḥ kāmakārataḥ ,
cāndrāyaṇaṁ caren māsaṁ vīrahatyāsamaṁ hi tat.
41. agnihotry apavidhyā agnīn brāhmaṇaḥ kāmakārataḥ
cāndrāyaṇam caret māsam vīrahatyāsamam hi tat
41. agnihotry brāhmaṇaḥ kāmakārataḥ agnīn apavidhyā
māsam cāndrāyaṇam caret hi tat vīrahatyāsamam
41. If a Brahmin, who is an "agnihotry" (performer of the daily fire ritual), willfully abandons his sacred fires, he should perform the "cāndrāyaṇa" penance for a month, for that act is indeed equivalent to the killing of a hero.
ये शूद्रादधिगम्यार्थमग्निहोत्रमुपासते ।
ऋत्विजस्ते हि शूद्राणां ब्रह्मवादिषु गर्हिताः ॥४२॥
42. ye śūdrādadhigamyārthamagnihotramupāsate ,
ṛtvijaste hi śūdrāṇāṁ brahmavādiṣu garhitāḥ.
42. ye śūdrāt adhigamya artham agnihotram upāsate
ṛtvijaḥ te hi śūdrāṇām brahmavādiṣu garhitāḥ
42. ye ṛtvijaḥ śūdrāt artham adhigamya agnihotram
upāsate te hi śūdrāṇām brahmavādiṣu garhitāḥ
42. Those priests who, having acquired wealth from a "śūdra", perform the "agnihotra" (fire ritual) – they are indeed condemned among those who expound the Veda, being considered as mere priests for "śūdras".
तेषां सततमज्ञानां वृषलाग्न्युपसेविनाम ।
पदा मस्तकमाक्रम्य दाता दुर्गाणि संतरेत ॥४३॥
43. teṣāṁ satatamajñānāṁ vṛṣalāgnyupasevinām ,
padā mastakamākramya dātā durgāṇi saṁtaret.
43. teṣām satatam ajñānām vṛṣalāgni upasevinām
padā mastakam ākramya dātā durgāṇi saṃtaret
43. dātā satatam ajñānām vṛṣalāgni upasevinām
teṣām mastakam padā ākramya durgāṇi saṃtaret
43. The giver (dātā), stepping on the heads of those who are constantly ignorant and who serve degraded fires, should overcome difficulties.
अकुर्वन विहितं कर्म निन्दितं च समाचरन ।
प्रसक्तश्चैन्द्रियार्थेषु प्रायश्चित्तीयते नरः ॥४४॥
44. akurvan vihitaṁ karma ninditaṁ ca samācaran ,
prasaktaścaindriyārtheṣu prāyaścittīyate naraḥ.
44. akurvan vihitam karma ninditam ca samācaran
prasaktaḥ ca indriyārtheṣu prāyaścittīyate naraḥ
44. naraḥ vihitam karma akurvan ninditam ca samācaran
indriyārtheṣu ca prasaktaḥ prāyaścittīyate
44. A man who neglects prescribed duties, and performs forbidden actions, and is engrossed in sense objects, becomes liable to penance.
अकामतः कृते पापे प्रायश्चित्तं विदुर्बुधाः ।
कामकारकृतेऽप्याहुरेके श्रुतिनिदर्शनात ॥४५॥
45. akāmataḥ kṛte pāpe prāyaścittaṁ vidurbudhāḥ ,
kāmakārakṛte'pyāhureke śrutinidarśanāt.
45. akāmataḥ kṛte pāpe prāyaścittam viduḥ budhāḥ
kāmakārakṛte api āhuḥ eke śrutinidarśanāt
45. budhāḥ akāmataḥ kṛte pāpe prāyaścittam viduḥ
eke śrutinidarśanāt kāmakārakṛte api āhuḥ
45. Wise men know expiation for a sin committed unintentionally. Some also say that (penance is applicable) even for a sin committed intentionally, based on scriptural precedent.
अकामतः कृतं पापं वेदाभ्यासेन शुध्यति ।
कामतस्तु कृतं मोहात प्रायश्चित्तैः पृथग्विधैः ॥४६॥
46. akāmataḥ kṛtaṁ pāpaṁ vedābhyāsena śudhyati ,
kāmatastu kṛtaṁ mohāt prāyaścittaiḥ pṛthagvidhaiḥ.
46. akāmataḥ kṛtam pāpam veda abhyāsena śudhyati
kāmataḥ tu kṛtam mohāt prāyaścittaiḥ pṛthagvidhaiḥ
46. akāmataḥ kṛtam pāpam vedābhyāsena śudhyati
kāmataḥ tu mohāt kṛtam pṛthagvidhaiḥ prāyaścittaiḥ
46. A sin committed unintentionally is purified by the study of the Vedas. But a sin committed intentionally out of delusion is (purified) by various penances.
प्रायश्चित्तीयतां प्राप्य दैवात पूर्वकृतेन वा ।
न संसर्गं व्रजेत सद्भिः प्रायश्चित्तेऽकृते द्विजः ॥४७॥
47. prāyaścittīyatāṁ prāpya daivāt pūrvakṛtena vā ,
na saṁsargaṁ vrajet sadbhiḥ prāyaścitte'kṛte dvijaḥ.
47. prāyaścittīyatām prāpya daivāt pūrvakṛtena vā na
saṃsargaṃ vrajeta sadbhiḥ prāyaścitte akṛte dvijaḥ
47. dvijaḥ daivāt vā pūrvakṛtena prāyaścittīyatām prāpya
prāyaścitte akṛte sadbhiḥ saṃsargaṃ na vrajeta
47. A twice-born (dvija), having incurred the necessity of expiation, whether by destiny or by a previously performed action (karma), should not associate with virtuous individuals until that expiation has been carried out.
इह दुश्चरितैः के चित के चित पूर्वकृतैस्तथा ।
प्राप्नुवन्ति दुरात्मानो नरा रूपविपर्ययम ॥४८॥
48. iha duścaritaiḥ ke cit ke cit pūrvakṛtaistathā ,
prāpnuvanti durātmāno narā rūpaviparyayam.
48. iha duścaritaiḥ ke cit ke cit pūrvakṛtaiḥ tathā
prāpnuvanti durātmānaḥ narāḥ rūpaviparyayam
48. iha durātmānaḥ narāḥ ke cit duścaritaiḥ ke cit
tathā pūrvakṛtaiḥ rūpaviparyayam prāpnuvanti
48. In this world, some wicked-souled individuals (narā) experience a distortion of form due to their evil conduct, while others likewise suffer this due to past (karma).
सुवर्णचौरः कौनख्यं सुरापः श्यावदन्तताम ।
ब्रह्महा क्षयरोगित्वं दौश्चर्म्यं गुरुतल्पगः ॥४९॥
49. suvarṇacauraḥ kaunakhyaṁ surāpaḥ śyāvadantatām ,
brahmahā kṣayarogitvaṁ dauścarmyaṁ gurutalpagaḥ.
49. suvarṇacoraḥ kaunakhyaṃ surāpaḥ śyāvadantatām
brahmahā kṣayarogitvaṃ dauścarmyaṃ gurutalpagaḥ
49. suvarṇacoraḥ kaunakhyaṃ surāpaḥ śyāvadantatām
brahmahā kṣayarogitvaṃ gurutalpagaḥ dauścarmyaṃ
49. A gold thief gets black nails. A drinker of alcohol gets black teeth. A slayer of a Brahmin gets consumption. One who violates the guru's bed gets a skin disease.
पिशुनः पौतिनासिक्यं सूचकः पूतिवक्त्रताम ।
धान्यचौरोऽङ्गहीनत्वमातिरैक्यं तु मिश्रकः ॥५०॥
50. piśunaḥ pautināsikyaṁ sūcakaḥ pūtivaktratām ,
dhānyacauro'ṅgahīnatvamātiraikyaṁ tu miśrakaḥ.
50. piśunaḥ pautināsikyaṃ sūcakaḥ pūtivaktratām
dhānyacoraḥ aṅgahīnatvam ātiraikyaṃ tu miśrakaḥ
50. piśunaḥ pautināsikyaṃ sūcakaḥ pūtivaktratām
dhānyacoraḥ aṅgahīnatvam miśrakaḥ tu ātiraikyaṃ
50. A slanderer gets a foul-smelling nose; an accuser gets a foul-smelling mouth. A grain thief suffers from limb deformity, but a mixed offender gets superfluous body parts.
अन्नहर्ताऽमयावित्वं मौक्यं वागपहारकः ।
वस्त्रापहारकः श्वैत्र्यं पङ्गुतामश्वहारकः ॥५१॥
51. annahartā'mayāvitvaṁ maukyaṁ vāgapahārakaḥ ,
vastrāpahārakaḥ śvaitryaṁ paṅgutāmaśvahārakaḥ.
51. annāhartāḥ amayāvitvam maukyam vāgapahārakaḥ
vastrapahārakaḥ śvaitryam paṅgutām aśvahārakaḥ
51. annāhartāḥ amayāvitvam vāgapahārakaḥ maukyam
vastrapahārakaḥ śvaitryam aśvahārakaḥ paṅgutām
51. One who steals food becomes prone to illness. The thief of speech becomes mute. The thief of clothes develops white leprosy. The thief of horses incurs lameness.
एवं कर्मविशेषेण जायन्ते सद्विगर्हिताः ।
जडमूकान्धबधिरा विकृताकृतयस्तथा ॥५२॥
52. evaṁ karmaviśeṣeṇa jāyante sadvigarhitāḥ ,
jaḍamūkāndhabadhirā vikṛtākṛtayastathā.
52. evam karmaviśeṣeṇa jāyante sat vigarhitāḥ
jaḍamūkāndhabadhirā vikṛtākṛtayaḥ tathā
52. evam karmaviśeṣeṇa sat vigarhitāḥ
jaḍamūkāndhabadhirā tathā vikṛtākṛtayaḥ jāyante
52. In this manner, due to specific actions (karma), people are born who are greatly despised: dull-witted, mute, blind, and deaf, as well as those with deformed bodies.
चरितव्यमतो नित्यं प्रायश्चित्तं विशुद्धये ।
निन्द्यैर्हि लक्षणैर्युक्ता जायन्तेऽनिष्कृतेनसः ॥५३॥
53. caritavyamato nityaṁ prāyaścittaṁ viśuddhaye ,
nindyairhi lakṣaṇairyuktā jāyante'niṣkṛtenasaḥ.
53. caritavyam ataḥ nityam prāyaścittam viśuddhaye
nindyaiḥ hi lakṣaṇaiḥ yuktāḥ jāyante aniṣkṛtenasaḥ
53. ataḥ viśuddhaye nityam prāyaścittam caritavyam hi
nindyaiḥ lakṣaṇaiḥ yuktāḥ aniṣkṛtenasaḥ jāyante
53. Therefore, expiation (prāyaścitta) should always be performed for purification. Indeed, those whose sins are not atoned for are born endowed with blameworthy characteristics.
ब्रह्महत्या सुरापानं स्तेयं गुर्वङ्गनागमः ।
महान्ति पातकान्याहुः संसर्गश्चापि तैः सह ॥५४॥
54. brahmahatyā surāpānaṁ steyaṁ gurvaṅganāgamaḥ ,
mahānti pātakānyāhuḥ saṁsargaścāpi taiḥ saha.
54. brahmahatyā surāpānam steyam gurvaṅganāgamaḥ
mahānti pātakāni āhuḥ saṃsargaḥ ca api taiḥ saha
54. brahmahatyā surāpānam steyam gurvaṅganāgamaḥ
mahānti pātakāni āhuḥ ca api taiḥ saha saṃsargaḥ
54. Killing a brahmin, drinking liquor, theft, and cohabiting with the wife of a guru (guru) are declared to be great sins. Moreover, association with such [sinners] is also [a great sin].
अनृतं च समुत्कर्षे राजगामि च पैशुनम ।
गुरोश्चालीकनिर्बन्धः समानि ब्रह्महत्यया ॥५५॥
55. anṛtaṁ ca samutkarṣe rājagāmi ca paiśunam ,
guroścālīkanirbandhaḥ samāni brahmahatyayā.
55. anṛtam ca samutkarṣe rājagāmi ca paiśunam
guroḥ ca alīkanirbandhaḥ samāni brahmahatyayā
55. samutkarṣe anṛtam ca rājagāmi paiśunam ca
guroḥ alīkanirbandhaḥ ca brahmahatyayā samāni
55. Untruth spoken for self-aggrandizement, malicious gossip (paiśunam) carried to the king, and a false accusation against one's preceptor (guru) are considered equivalent to the killing of a brahmin (brahmahatyā).
ब्रह्मोज्झता वेदनिन्दा कौटसाक्ष्यं सुहृद्वधः ।
गर्हितानाद्ययोर्जग्धिः सुरापानसमानि षट ॥५६॥
56. brahmojjhatā vedanindā kauṭasākṣyaṁ suhṛdvadhaḥ ,
garhitānādyayorjagdhiḥ surāpānasamāni ṣaṭ.
56. brahmojjhatā vedanindā kauṭasākṣyam suhṛdvadhaḥ
garhitānādyayoḥ jagdhiḥ surāpānasamāni ṣaṭ
56. brahmojjhatā vedanindā kauṭasākṣyam suhṛdvadhaḥ
garhitānādyayoḥ jagdhiḥ (iti) ṣaṭ surāpānasamāni
56. The abandonment of sacred study (brahman), disparagement of the (Veda)s, giving false testimony, the murder of a friend, and the consumption of censured or forbidden food (anādya) – these six are deemed equivalent to the drinking of liquor.
निक्षेपस्यापहरणं नराश्वरजतस्य च ।
भूमिवज्रमणीनां च रुक्मस्तेयसमं स्मृतम ॥५७॥
57. nikṣepasyāpaharaṇaṁ narāśvarajatasya ca ,
bhūmivajramaṇīnāṁ ca rukmasteyasamaṁ smṛtam.
57. nikṣepasya apaharaṇam narāśvarajatasya ca
bhūmivajramaṇīnām ca rukmasteyasamam smṛtam
57. nikṣepasya apaharaṇam narāśvarajatasya ca
bhūmivajramaṇīnām ca rukmasteyasamam smṛtam
57. The appropriation of a deposit (nikṣepa), and of men, horses, or silver, and of land, diamonds, or jewels (maṇi), is declared to be equivalent to the theft of gold.
रेतःसेकः स्वयोनीषु कुमारीष्वन्त्यजासु च ।
सख्युः पुत्रस्य च स्त्रीषु गुरुतल्पसमं विदुः ॥५८॥
58. retaḥsekaḥ svayonīṣu kumārīṣvantyajāsu ca ,
sakhyuḥ putrasya ca strīṣu gurutalpasamaṁ viduḥ.
58. retaḥsekaḥ svayonīṣu kumārīṣu antyajāsu ca
sakhyuḥ putrasya ca strīṣu gurutalpasamam viduḥ
58. retaḥsekaḥ svayonīṣu kumārīṣu antyajāsu ca
sakhyuḥ putrasya ca strīṣu gurutalpasamam viduḥ
58. The emission of semen into one's own female relatives, into virgins, or into women of the lowest class (antyakā), and into the wives of a friend or son – these acts they consider equivalent to defiling the preceptor's (guru) bed.
गोवधोऽयाज्यसंयाज्यं पारदार्यात्मविक्रयः ।
गुरुमातृपितृत्यागः स्वाध्यायाग्न्योः सुतस्य च ॥५९॥
59. govadho'yājyasaṁyājyaṁ pāradāryātmavikrayaḥ ,
gurumātṛpitṛtyāgaḥ svādhyāyāgnyoḥ sutasya ca.
59. govadhaḥ ayājyasaṃyājyam pāradāryātmavikrayaḥ
gurumātṛpitṛtyāgaḥ svādhyāyāgnyoḥ sutasya ca
59. govadhaḥ ayājyasaṃyājyam pāradāryātmavikrayaḥ
gurumātṛpitṛtyāgaḥ svādhyāyāgnyoḥ sutasya ca
59. Cow slaughter; causing one who is unworthy to perform a (Vedic) ritual (yajña) to do so; adultery; self-selling; abandonment of one's guru, mother, and father; and forsaking one's self-study, sacred fires, and son.
परिवित्तिताऽनुजेऽनूढे परिवेदनमेव च ।
तयोर्दानं च कन्यायास्तयोरेव च याजनम ॥६०॥
60. parivittitā'nuje'nūḍhe parivedanameva ca ,
tayordānaṁ ca kanyāyāstayoreva ca yājanam.
60. parivittitā anuje anūḍhe parivedanam eva ca
tayoḥ dānam ca kanyāyāḥ tayoḥ eva ca yājanam
60. parivittitā anuje anūḍhe parivedanam eva ca
tayoḥ dānam ca kanyāyāḥ tayoḥ eva ca yājanam
60. The situation where a younger brother marries before his elder sister (parivittitā), and the act of such a marriage (parivedana) itself while the elder sister remains unmarried; and the giving of a maiden (kanyā) in such circumstances, as well as the officiating of a (Vedic) ritual (yajña) for those two (the prematurely married younger brother and his bride).
कन्याया दूषणं चैव वार्धुष्यं व्रतलोपनम ।
तडागारामदाराणामपत्यस्य च विक्रयः ॥६१॥
61. kanyāyā dūṣaṇaṁ caiva vārdhuṣyaṁ vratalopanam ,
taḍāgārāmadārāṇāmapatyasya ca vikrayaḥ.
61. kanyāyāḥ dūṣaṇam ca eva vārdhuṣyam vrata-lopanam
taḍāga-ārāma-dārāṇām apatyasya ca vikrayaḥ
61. kanyāyāḥ dūṣaṇam ca eva vārdhuṣyam vrata-lopanam
taḍāga-ārāma-dārāṇām apatyasya ca vikrayaḥ
61. Defilement of a maiden (kanyā); and indeed usury; breach of vows; and the selling of tanks, gardens, wives, or offspring.
व्रात्यता बान्धवत्यागो भृत्याध्यापनमेव च ।
भृत्या चाध्ययनादानमपण्यानां च विक्रयः ॥६२॥
62. vrātyatā bāndhavatyāgo bhṛtyādhyāpanameva ca ,
bhṛtyā cādhyayanādānamapaṇyānāṁ ca vikrayaḥ.
62. vrātyatā bāndhava-tyāgaḥ bhṛtyā-adhyāpanam eva ca
bhṛtyā ca adhyayana-ādānam apaṇyānām ca vikrayaḥ
62. vrātyatā bāndhava-tyāgaḥ bhṛtyā-adhyāpanam eva ca
bhṛtyā ca adhyayana-ādānam apaṇyānām ca vikrayaḥ
62. The state of being a vrātya (one who has fallen from the social order by neglecting prescribed rites); abandonment of relatives; teaching for hire; and accepting remuneration for one's own study; and the sale of unmerchantable goods.
सर्वाकारेष्वधीकारो महायन्त्रप्रवर्तनम ।
हिंसौषधीनां स्त्र्याजीवोऽभिचारो मूलकर्म च ॥६३॥
63. sarvākāreṣvadhīkāro mahāyantrapravartanam ,
hiṁsauṣadhīnāṁ stryājīvo'bhicāro mūlakarma ca.
63. sarvākāreṣu adhīkāraḥ mahāyantra-pravartanam
hiṃsauṣadhīnām stryājīvaḥ abhicāraḥ mūlakarma ca
63. sarvākāreṣu adhīkāraḥ,
mahāyantra-pravartanam,
hiṃsauṣadhīnām,
stryājīvaḥ,
abhicāraḥ,
mūlakarma ca
63. Exercising undue authority in all matters, operating large machinery, earning a livelihood through harmful herbs, through women, practicing sorcery, and performing root-related black magic.
इन्धनार्थमशुष्काणां द्रुमाणामवपातनम ।
आत्मार्थं च क्रियारम्भो निन्दितान्नादनं तथा ॥६४॥
64. indhanārthamaśuṣkāṇāṁ drumāṇāmavapātanam ,
ātmārthaṁ ca kriyārambho ninditānnādanaṁ tathā.
64. indhanārtham aśuṣkāṇām drumāṇām avapātanam
ātmārtham ca kriyārambhaḥ ninditānnādanam tathā
64. indhanārtham aśuṣkāṇām drumāṇām avapātanam,
ca ātmārtham kriyārambhaḥ,
tathā ninditānnādanam
64. The felling of green trees for fuel, undertaking actions solely for one's own selfish benefit, and the consumption of prohibited food, are similar (misdeeds).
अनाहिताग्निता स्तेयं ऋणानामनपक्रिया ।
असत्शास्त्राधिगमनं कौशीलव्यस्य च क्रिया ॥६५॥
65. anāhitāgnitā steyaṁ ṛṇānāmanapakriyā ,
asatśāstrādhigamanaṁ kauśīlavyasya ca kriyā.
65. anāhitāgnitā steyam ṛṇānām anapakriyā
asatśāstrādhigamanam kauśīlavyasya ca kriyā
65. anāhitāgnitā,
steyam,
ṛṇānām anapakriyā,
asatśāstrādhigamanam,
ca kauśīlavyasya kriyā
65. Neglecting the sacred fire ritual, theft, non-payment of debts, the study of unworthy scriptures, and practicing the profession of an actor.
धान्यकुप्यपशुस्तेयं मद्यपस्त्रीनिषेवणम ।
स्त्रीशूद्रविट्क्षत्रवधो नास्तिक्यं चोपपातकम ॥६६॥
66. dhānyakupyapaśusteyaṁ madyapastrīniṣevaṇam ,
strīśūdraviṭkṣatravadho nāstikyaṁ copapātakam.
66. dhānyakupya-paśusteyam madyapastrī-niṣevaṇam
strīśūdraviṭkṣatravadhaḥ nāstikyam ca upapātakam
66. dhānyakupya-paśusteyam,
madyapastrī-niṣevaṇam,
strīśūdraviṭkṣatravadhaḥ,
ca nāstikyam upapātakam
66. The theft of grain, base metals, or animals; associating with a woman addicted to alcohol; the killing of women, śūdras, vaiśyas, or kṣatriyas; and disbelief in the Vedas (nāstikya) are all minor offenses (upapātaka).
ब्राह्मणस्य रुजः कृत्वा घ्रातिरघ्रेयमद्ययोः ।
जैह्म्यं च मैथुनं पुंसि जातिभ्रंशकरं स्मृतम ॥६७॥
67. brāhmaṇasya rujaḥ kṛtvā ghrātiraghreyamadyayoḥ ,
jaihmyaṁ ca maithunaṁ puṁsi jātibhraṁśakaraṁ smṛtam.
67. brāhmaṇasya rujaḥ kṛtvā ghrātiḥ aghreyamadyayoḥ
jaihmyaṃ ca maithunam puṃsi jātibhraṃśakaram smṛtam
67. brāhmaṇasya rujaḥ kṛtvā,
aghreyamadyayoḥ ghrātiḥ,
ca puṃsi jaihmyaṃ maithunam ca jātibhraṃśakaram smṛtam
67. Causing pain to a brahmin, smelling things forbidden to be smelt (like liquor), and unnatural sexual intercourse with a man, are considered actions that lead to a loss of caste or status.
खराश्वोष्ट्रमृगैभानामजाविकवधस्तथा ।
सङ्करीकरणं ज्ञेयं मीनाहिमहिषस्य च ॥६८॥
68. kharāśvoṣṭramṛgaibhānāmajāvikavadhastathā ,
saṅkarīkaraṇaṁ jñeyaṁ mīnāhimahiṣasya ca.
68. kharāśvoṣṭramṛgaibhānām ajāvikavadhaḥ tathā
saṅkarīkaraṇam jñeyam mīnāhimahiṣasya ca
68. kharāśvoṣṭramṛgaibhānām,
ajāvikavadhaḥ,
tathā,
mīnāhimahiṣasya ca (vadhaḥ) saṅkarīkaraṇam jñeyam
68. The killing of donkeys, horses, camels, deer, elephants, as well as the killing of goats, sheep, fish, snakes, and buffaloes, should similarly be known as actions causing the mixing of (social) status (saṃkara).
निन्दितेभ्यो धनादानं वाणिज्यं शूद्रसेवनम ।
अपात्रीकरणं ज्ञेयमसत्यस्य च भाषणम ॥६९॥
69. ninditebhyo dhanādānaṁ vāṇijyaṁ śūdrasevanam ,
apātrīkaraṇaṁ jñeyamasatyasya ca bhāṣaṇam.
69. ninditebhyaḥ dhanādānam vāṇijyam śūdrasevanam
apātrīkaraṇam jñeyam asatyasya ca bhāṣaṇam
69. ninditebhyaḥ dhanādānam,
vāṇijyam,
śūdrasevanam,
ca asatyasya bhāṣaṇam apātrīkaraṇam jñeyam
69. Accepting wealth from contemptible persons, engaging in commerce, serving a śūdra, and speaking untruths are known to render one unworthy (for receiving gifts or respect).
कृमिकीटवयोहत्या मद्यानुगतभोजनम ।
फलेधः ॥७०॥
70. kṛmikīṭavayohatyā madyānugatabhojanam ,
phaledhaḥ.
70. kṛmikīṭavayohanyā
madyānugatabhojanam phaledhaḥ
70. kṛmikīṭavayohanyā,
madyānugatabhojanam,
phaledhaḥ
70. The killing of worms, insects, and birds, eating food associated with liquor, and (the collecting of) fruit and fuel are mentioned (as lesser transgressions).
एतान्येनांसि सर्वाणि यथोक्तानि पृथक पृथक ।
यैर्यैर्व्रतैरपोह्यन्ते तानि सम्यग निबोधत ॥७१॥
71. etānyenāṁsi sarvāṇi yathoktāni pṛthak pṛthak ,
yairyairvratairapohyante tāni samyag nibodhata.
71. etāni enāṃsi sarvāṇi yathāuktāni pṛthak pṛthak
yaiḥ yaiḥ vrataiḥ apohuyante tāni samyak nibodhata
71. Now, understand thoroughly by which vows all these sins, which have been individually enumerated, are removed.
ब्रह्महा द्वादश समाः कुटीं कृत्वा वने वसेत ।
भैक्षाश्यात्मविशुद्ध्यर्थं कृत्वा शवशिरो ध्वजम ॥७२॥
72. brahmahā dvādaśa samāḥ kuṭīṁ kṛtvā vane vaset ,
bhaikṣāśyātmaviśuddhyarthaṁ kṛtvā śavaśiro dhvajam.
72. brahmahā dvādaśa samāḥ kuṭīm kṛtvā vane vaseta
bhaikṣāśī ātma-viśuddhyartham kṛtvā śava-śiraḥ dhvajam
72. A slayer of a brahmin (brahmahā) should dwell in the forest for twelve years, having built a hut, subsisting on alms, and carrying the skull of a corpse as his banner, for the purification of his self (ātman).
लक्ष्यं शस्त्रभृतां वा स्याद विदुषामिच्छयाऽत्मनः ।
प्रास्येदात्मानमग्नौ वा समिद्धे त्रिरवाक्षिराः ॥७३॥
73. lakṣyaṁ śastrabhṛtāṁ vā syād viduṣāmicchayā'tmanaḥ ,
prāsyedātmānamagnau vā samiddhe triravākṣirāḥ.
73. lakṣyam śastrabhṛtām vā syāt viduṣām icchayā ātmanaḥ
prāsyet ātmānam agnau vā samiddhe triḥ avāk-śirāḥ
73. Or, by his own will (icchā), a wise person should become a target for weapon-bearers; or, with his head downwards, he should thrice cast himself into a blazing fire.
यजेत वाऽश्वमेधेन स्वर्जिता गोसवेन वा ।
अभिजिद्विश्वजिद्भ्यां वा त्रिवृताऽग्निष्टुताऽपि वा ॥७४॥
74. yajeta vā'śvamedhena svarjitā gosavena vā ,
abhijidviśvajidbhyāṁ vā trivṛtā'gniṣṭutā'pi vā.
74. yajeta vā aśvamedhena svarjitā gosavena vā
abhijidviśvajidbhyām vā trivṛtā agniṣṭutā api vā
74. Or he should perform a heaven-conquering aśvamedha, or a gosava; or (he should perform) the abhijit and viśvajit; or also the trivṛt and agniṣṭut. These are all specific Vedic rituals (yajña) for expiation.
जपन वाऽन्यतमं वेदं योजनानां शतं व्रजेत ।
ब्रह्महत्यापनोदाय मितभुज्ञियतेन्द्रियः ॥७५॥
75. japan vā'nyatamaṁ vedaṁ yojanānāṁ śataṁ vrajet ,
brahmahatyāpanodāya mitabhujñiyatendriyaḥ.
75. japan vā anyatamam vedam yojanānām śatam vrajet
brahmahatyāpanodāya mitabhuk niyatendriyaḥ
75. mitabhuk niyatendriyaḥ vā anyatamam vedam japan
brahmahatyāpanodāya yojanānām śatam vrajet
75. With senses controlled and eating moderately, one should recite any one of the (Vedic) texts and walk a hundred yojanas, for the expiation of the sin of brahmin-killing (brahmahatyā).
सर्वस्वं वेदविदुषे ब्राह्मणायोपपादयेत ।
धनं हि जीवनायालं गृहं वा सपरिच्छदम ॥७६॥
76. sarvasvaṁ vedaviduṣe brāhmaṇāyopapādayet ,
dhanaṁ hi jīvanāyālaṁ gṛhaṁ vā saparicchadam.
76. sarvasvam vedaviduṣe brāhmaṇāya upapādayet
dhanam hi jīvanāya alam gṛham vā saparicchadam
76. (saḥ) vedaviduṣe brāhmaṇāya sarvasvam upapādayet
hi dhanam jīvanāya alam vā saparicchadam gṛham
76. One should offer all one's possessions to a (brahmin) who is learned in the Vedas. Indeed, wealth is sufficient for sustenance, or even a house fully furnished.
हविष्यभुग वाऽनुसरेत प्रतिस्रोतः सरस्वतीम ।
जपेद वा नियताहारस्त्रिर्वै वेदस्य संहिताम ॥७७॥
77. haviṣyabhug vā'nusaret pratisrotaḥ sarasvatīm ,
japed vā niyatāhārastrirvai vedasya saṁhitām.
77. haviṣyabhuk vā anusaret pratisrotaḥ sarasvatīm
japet vā niyatāhāraḥ triḥ vai vedasya saṃhitām
77. (saḥ) haviṣyabhuk vā sarasvatīm pratisrotaḥ anusaret
vā niyatāhāraḥ vedasya saṃhitām triḥ vai japet
77. Or, eating pure food (haviṣya), one should follow the Sarasvati river upstream. Or, with a controlled diet, one should indeed recite the entire Vedic text (saṃhitā) three times.
कृतवापनो निवसेद ग्रामान्ते गोव्रजेऽपि वा ।
आश्रमे वृक्षमूले वा गोब्राह्मणहिते रतः ॥७८॥
78. kṛtavāpano nivased grāmānte govraje'pi vā ,
āśrame vṛkṣamūle vā gobrāhmaṇahite rataḥ.
78. kṛtavāpanaḥ nivaseta grāmānte govre api vā
āśrame vṛkṣamūle vā gobrāhmaṇahite rataḥ
78. kṛtavāpanaḥ gobrāhmaṇahite rataḥ grāmānte vā
govre api vā āśrame vā vṛkṣamūle nivaseta
78. Having performed tonsure, one should reside on the outskirts of a village, or even in a cow-shed, or in an hermitage (āśrama), or at the foot of a tree, being devoted to the welfare of cows and (brahmins).
ब्राह्मणार्थे गवार्थे वा सद्यः प्राणान परित्यजेत ।
मुच्यते ब्रह्महत्याया गोप्ता गोर्ब्राह्मणस्य च ॥७९॥
79. brāhmaṇārthe gavārthe vā sadyaḥ prāṇān parityajet ,
mucyate brahmahatyāyā goptā gorbrāhmaṇasya ca.
79. brāhmaṇārthe gavārthe vā sadyaḥ prāṇān parityajet
mucyate brahmahatyāyāḥ goptā goḥ brāhmaṇasya ca
79. brāhmaṇārthe vā gavārthe sadyaḥ prāṇān parityajet.
goḥ brāhmaṇasya ca goptā brahmahatyāyāḥ mucyate.
79. One should immediately give up one's life for the sake of a brahmin or a cow. Such a protector of a cow and a brahmin is liberated from the sin of killing a brahmin (brahmahatyā).
त्रिवारं प्रतिरोद्धा वा सर्वस्वमवजित्य वा ।
विप्रस्य तन्निमित्ते वा प्राणालाभे विमुच्यते ॥८०॥
80. trivāraṁ pratiroddhā vā sarvasvamavajitya vā ,
viprasya tannimitte vā prāṇālābhe vimucyate.
80. trivāram pratiroddhā vā sarvasvam avajitya vā
viprasya tannimitte vā prāṇalābhe vimucyate
80. viprasya tannimitte vā trivāram pratiroddhā vā sarvasvam avajitya vā prāṇalābhe vimucyate.
80. One is liberated (from sin) if, for the sake of a brahmin, one resists (an aggressor) three times, or having recovered all possessions (of the brahmin), or if one's life is preserved in the process.
एवं दृढव्रतो नित्यं ब्रह्मचारी समाहितः ।
समाप्ते द्वादशे वर्षे ब्रह्महत्यां व्यपोहति ॥८१॥
81. evaṁ dṛḍhavrato nityaṁ brahmacārī samāhitaḥ ,
samāpte dvādaśe varṣe brahmahatyāṁ vyapohati.
81. evam dṛḍhavrataḥ nityam brahmacārī samāhitaḥ
samāpte dvādaśe varṣe brahmahatyām vyapohati
81. evam dṛḍhavrataḥ nityam samāhitaḥ brahmacārī dvādaśe varṣe samāpte brahmahatyām vyapohati.
81. Thus, a "brahmachārī" who is resolute and always self-controlled, when the twelfth year (of his penance or study) is completed, removes the sin of killing a brahmin (brahmahatyā).
शिष्ट्वा वा भूमिदेवानां नरदेवसमागमे ।
स्वमेनोऽवभृथस्नातो हयमेधे विमुच्यते ॥८२॥
82. śiṣṭvā vā bhūmidevānāṁ naradevasamāgame ,
svameno'vabhṛthasnāto hayamedhe vimucyate.
82. śiṣṭvā vā bhūmidevānām naradevasamāgame svam
enaḥ avabhṛthasnātaḥ hayamedhe vimucyate
82. vā bhūmidevānām śiṣṭvā naradevasamāgame,
avabhṛthasnātaḥ hayamedhe svam enaḥ vimucyate.
82. Or, having distributed (offerings) to the earth-gods (brahmins) in an assembly of kings, one who has taken the "avabhṛtha" bath at the horse "Vedic ritual" (hayamedha yajña) is liberated from one's own sin.
धर्मस्य ब्राह्मणो मूलमग्रं राजन्य उच्यते ।
तस्मात समागमे तेषामेनो विख्याप्य शुध्यति ॥८३॥
83. dharmasya brāhmaṇo mūlamagraṁ rājanya ucyate ,
tasmāt samāgame teṣāmeno vikhyāpya śudhyati.
83. dharmasya brāhmaṇaḥ mūlam agram rājanyaḥ ucyate
| tasmāt samāgame teṣām enaḥ vikhyāpya śudhyati
83. brāhmaṇaḥ dharmasya mūlam rājanyaḥ agram ucyate
tasmāt teṣām samāgame enaḥ vikhyāpya śudhyati
83. The brahmin (brāhmaṇa) is considered the root of the natural law (dharma), and the ruler (rājanya) is said to be its forefront. Therefore, by openly declaring one's offense in their presence, one becomes purified.
ब्रह्मणः संभवेनैव देवानामपि दैवतम ।
प्रमाणं चैव लोकस्य ब्रह्मात्रैव हि कारणम ॥८४॥
84. brahmaṇaḥ saṁbhavenaiva devānāmapi daivatam ,
pramāṇaṁ caiva lokasya brahmātraiva hi kāraṇam.
84. brahmaṇaḥ saṃbhavena eva devānām api daivatam |
pramāṇam ca eva lokasya brahma atra eva hi kāraṇam
84. brahmaṇaḥ saṃbhavena eva devānām api daivatam
lokasya pramāṇam ca brahma atra eva hi kāraṇam
84. By the very existence (saṃbhava) of a brahmin (brāhmaṇa), he becomes a deity even for the gods. Indeed, for the world, the brahmin (brahman) is the sole authority (pramāṇa) and cause.
तेषां वेदविदो ब्रूयुस्त्रयोऽप्येनः सुनिष्कृतिम ।
सा तेषां पावनाय स्यात पवित्रा विदुषां हि वाक ॥८५॥
85. teṣāṁ vedavido brūyustrayo'pyenaḥ suniṣkṛtim ,
sā teṣāṁ pāvanāya syāt pavitrā viduṣāṁ hi vāk.
85. teṣām vedavidaḥ brūyuḥ trayaḥ api enaḥ suniṣkṛtim
| sā teṣām pāvanāya syāt pavitrā viduṣām hi vāk
85. teṣām vedavidaḥ trayaḥ api enaḥ suniṣkṛtim brūyuḥ
sā teṣām pāvanāya syāt hi viduṣām pavitrā vāk
85. Three (trayaḥ) Vedic scholars (vedavidaḥ) should declare the proper expiation (suniṣkṛti) for their offense (enas). That sacred utterance (vāk) of the wise is indeed for their purification (pāvana).
अतोऽन्यतममास्थाय विधिं विप्रः समाहितः ।
ब्रह्महत्याकृतं पापं व्यपोहत्यात्मवत्तया ॥८६॥
86. ato'nyatamamāsthāya vidhiṁ vipraḥ samāhitaḥ ,
brahmahatyākṛtaṁ pāpaṁ vyapohatyātmavattayā.
86. ataḥ anyatamam āsthāya vidhim vipraḥ samāhitaḥ
| brahmahatyākṛtam pāpam vyapohati ātma-vattayā
86. ataḥ samāhitaḥ vipraḥ anyatamam vidhim āsthāya
brahmahatyākṛtam pāpam ātma-vattayā vyapohati
86. Therefore, a composed (samāhita) brahmin (vipra), having adopted any one of these prescribed methods (vidhi), eradicates the sin (pāpa) caused by brahmin-killing (brahmahatyā) through self-control (ātma-vattā).
हत्वा गर्भमविज्ञातमेतदेव व्रतं चरेत ।
राजन्यवैश्यौ चैजानावात्रेयीमेव च स्त्रियम ॥८७॥
87. hatvā garbhamavijñātametadeva vrataṁ caret ,
rājanyavaiśyau caijānāvātreyīmeva ca striyam.
87. hatvā garbham avijñātam etat eva vratam caret
rājanyavaiśyau ca ejānāu ātreyīm eva ca striyam
87. garbham avijñātam hatvā,
etat eva vratam caret.
rājanyavaiśyau ca ātreyīm eva ca striyam ejānāu (api etat vratam caret).
87. Having killed an unknown fetus, one should perform this very vow. Likewise, if a kṣatriya or a vaiśya has agitated an Ātreyī woman or any (other) woman, they should also observe it.
उक्त्वा चैवानृतं साक्ष्ये प्रतिरुध्य गुरुं तथा ।
अपहृत्य च निःक्षेपं कृत्वा च स्त्रीसुहृत्वधम ॥८८॥
88. uktvā caivānṛtaṁ sākṣye pratirudhya guruṁ tathā ,
apahṛtya ca niḥkṣepaṁ kṛtvā ca strīsuhṛtvadham.
88. uktvā ca eva anṛtam sākṣye pratirudhya gurum tathā
apahṛtya ca niḥkṣepam kṛtvā ca strīsuhṛtvadham
88. sākṣye anṛtam uktvā ca eva,
gurum pratirudhya tathā,
niḥkṣepam apahṛtya ca,
strīsuhṛtvadham kṛtvā ca (etat eva vratam caret).
88. And having spoken falsehood in testimony, and having obstructed a teacher (guru), and similarly having misappropriated a deposit, and having committed the murder of a woman or a friend (suhṛt).
इयं विशुद्धिरुदिता प्रमाप्याकामतो द्विजम ।
कामतो ब्राह्मणवधे निष्कृतिर्न विधीयते ॥८९॥
89. iyaṁ viśuddhiruditā pramāpyākāmato dvijam ,
kāmato brāhmaṇavadhe niṣkṛtirna vidhīyate.
89. iyam viśuddhiḥ uditā pramāpya akāmataḥ dvijam
kāmataḥ brāhmaṇavadhe niṣkṛtiḥ na vidhīyate
89. iyam viśuddhiḥ akāmataḥ dvijam pramāpya uditā.
kāmataḥ brāhmaṇavadhe niṣkṛtiḥ na vidhīyate.
89. This purification is declared for unintentionally killing a twice-born (dvija). For the intentional killing of a Brāhmaṇa, no expiation is prescribed.
सुरां पीत्वा द्विजो मोहादग्निवर्णां सुरां पिबेत ।
तया स काये निर्दग्धे मुच्यते किल्बिषात ततः ॥९०॥
90. surāṁ pītvā dvijo mohādagnivarṇāṁ surāṁ pibet ,
tayā sa kāye nirdagdhe mucyate kilbiṣāt tataḥ.
90. surām pītvā dvijaḥ mohāt agnivaraṇām surām pibet
tayā sa kāye nirdagdhe mucyate kilbiṣāt tataḥ
90. dvijaḥ mohāt surām pītvā,
agnivaraṇām surām pibet.
tayā kāye nirdagdhe,
sa tataḥ kilbiṣāt mucyate.
90. A twice-born (dvija), having drunk liquor out of delusion, should drink liquor that is the color of fire. When his body is burned by that (liquor), he is then liberated from the sin.
गोमूत्रमग्निवर्णं वा पिबेदुदकमेव वा ।
पयो घृतं वाऽ मरणाद गोशकृद्रसमेव वा ॥९१॥
91. gomūtramagnivarṇaṁ vā pibedudakameva vā ,
payo ghṛtaṁ vā' maraṇād gośakṛdrasameva vā.
91. gomūtram agnivarṇam vā pibet udakam eva vā
payaḥ ghṛtam vā maraṇāt gośakṛdrasam eva vā
91. pibet gomūtram vā udakam agnivarṇam vā payaḥ
vā ghṛtam vā gośakṛdrasam eva vā maraṇāt
91. One should drink cow urine, or water hot as fire, or milk, or ghee, or even the juice of cow dung, continuing this until death.
कणान वा भक्षयेदब्दं पिण्याकं वा सकृत्निशि ।
सुरापानापनुत्त्यर्थं वालवासा जटी ध्वजी ॥९२॥
92. kaṇān vā bhakṣayedabdaṁ piṇyākaṁ vā sakṛtniśi ,
surāpānāpanuttyarthaṁ vālavāsā jaṭī dhvajī.
92. kaṇān vā bhakṣayet abdam piṇyākam vā sakṛt niśi
surāpānāpanuttyartham vālavāsāḥ jaṭī dhvajī
92. surāpānāpanuttyartham abdam kaṇān vā piṇyākam
vā sakṛt niśi bhakṣayet vālavāsāḥ jaṭī dhvajī
92. For the purpose of removing the sin of drinking liquor, one should eat (only) grains or oil-cake once at night for a year, wearing clothes of hair (or bark), with matted hair, and carrying a banner.
सुरा वै मलमन्नानां पाप्मा च मलमुच्यते ।
तस्माद ब्राह्मणराजन्यौ वैश्यश्च न सुरां पिबेत ॥९३॥
93. surā vai malamannānāṁ pāpmā ca malamucyate ,
tasmād brāhmaṇarājanyau vaiśyaśca na surāṁ pibet.
93. surā vai malam annānām pāpmā ca malam ucyate
tasmāt brāhmaṇarājanyau vaiśyaḥ ca na surām pibet
93. surā vai annānām malam pāpmā ca malam ucyate
tasmāt brāhmaṇarājanyau vaiśyaḥ ca surām na pibet
93. Liquor (surā) is indeed the impurity of foods, and (it is also said that) sin (pāpmā) is impurity. Therefore, a brahmin, a kshatriya, and a vaiśya should not drink liquor.
गौडी पैष्टी च माध्वी च विज्ञेया त्रिविधा सुरा ।
यथैवैका तथा सर्वा न पातव्या द्विजोत्तमैः ॥९४॥
94. gauḍī paiṣṭī ca mādhvī ca vijñeyā trividhā surā ,
yathaivaikā tathā sarvā na pātavyā dvijottamaiḥ.
94. gauḍī paiṣṭī ca mādhvī ca vijñeyā trividhā surā
yathā eva ekā tathā sarvāḥ na pātavyāḥ dvijottamaiḥ
94. gauḍī ca paiṣṭī ca mādhvī ca trividhā surā vijñeyā
yathā ekā eva tathā sarvāḥ dvijottamaiḥ na pātavyāḥ
94. Gauḍī, Paiṣṭī, and Mādhvī are to be known as the three kinds of liquor (surā). Just as one (type is prohibited), so all of them should not be drunk by the best among the twice-born (dvija).
यक्षरक्षः ॥९५॥
95. yakṣarakṣaḥ.
अमेध्ये वा पतेन मत्तो वैदिकं वाऽप्युदाहरेत ।
अकार्यमन्यत कुर्याद वा ब्राह्मणो मदमोहितः ॥९६॥
96. amedhye vā paten matto vaidikaṁ vā'pyudāharet ,
akāryamanyat kuryād vā brāhmaṇo madamohitaḥ.
96. amedhye vā patet mattaḥ vaidikaṃ vā api udāharet
akāryam anyat kuryāt vā brāhmaṇaḥ madamohitaḥ
96. brāhmaṇaḥ madamohitaḥ mattaḥ amedhye vā patet vā
api vaidikaṃ udāharet vā anyat akāryam kuryāt
96. An intoxicated Brahmin, deluded by inebriation, might fall into an impure place, or even recite a Vedic text, or perform some other unrighteous act.
यस्य कायगतं ब्रह्म मद्येनाप्लाव्यते सकृत ।
तस्य व्यपैति ब्राह्मण्यं शूद्रत्वं च स गच्छति ॥९७॥
97. yasya kāyagataṁ brahma madyenāplāvyate sakṛt ,
tasya vyapaiti brāhmaṇyaṁ śūdratvaṁ ca sa gacchati.
97. yasya kāyagataṃ brahma madyena āplāvyate sakṛt
tasya vyapaiti brāhmaṇyaṃ śūdratvaṃ ca saḥ gacchati
97. yasya kāyagataṃ brahma sakṛt madyena āplāvyate
tasya brāhmaṇyaṃ vyapaiti ca saḥ śūdratvaṃ gacchati
97. For him whose sacred essence (brahman) within the body is once drenched by liquor, his Brahminhood (brāhmaṇya) departs, and he attains the status of a śūdra (śūdratva).
एषा विचित्राभिहिता सुरापानस्य निष्कृतिः ।
अत ऊर्ध्वं प्रवक्ष्यामि सुवर्णस्तेयनिष्कृतिम ॥९८॥
98. eṣā vicitrābhihitā surāpānasya niṣkṛtiḥ ,
ata ūrdhvaṁ pravakṣyāmi suvarṇasteyaniṣkṛtim.
98. eṣā vicitrā abhihitā surāpānasya niṣkṛtiḥ
ataḥ ūrdhvaṃ pravakṣyāmi suvarṇasteyaniṣkṛtim
98. eṣā vicitrā niṣkṛtiḥ surāpānasya abhihitā
ataḥ ūrdhvaṃ suvarṇasteyaniṣkṛtim pravakṣyāmi
98. This diverse expiation for the drinking of liquor has been described. Henceforth, I will declare the atonement for stealing gold.
सुवर्णस्तेयकृद विप्रो राजानमभिगम्य तु ।
स्वकर्म ख्यापयन ब्रूयात्मां भवाननुशास्त्विति ॥९९॥
99. suvarṇasteyakṛd vipro rājānamabhigamya tu ,
svakarma khyāpayan brūyātmāṁ bhavānanuśāstviti.
99. suvarṇasteyakṛt vipraḥ rājānam abhigamya tu
svakarma khyāpayan brūyāt mām bhavān anuśāstu iti
99. vipraḥ suvarṇasteyakṛt tu rājānam abhigamya
svakarma khyāpayan brūyāt bhavān mām anuśāstu iti
99. Indeed, a Brahmin who has committed the theft of gold, after approaching the king and disclosing his own misdeed, should say, 'Your honor should punish me.'
गृहीत्वा मुसलं राजा सकृद्द हन्यात तु तं स्वयम ।
वधेन शुध्यति स्तेनो ब्राह्मणस्तपसैव तु ॥१००॥
100. gṛhītvā musalaṁ rājā sakṛdd hanyāt tu taṁ svayam ,
vadhena śudhyati steno brāhmaṇastapasaiva tu.
100. gṛhītvā musalam rājā sakṛt tu hanyāt tu tam svayam
vadhena śudhyati stenaḥ brāhmaṇaḥ tapasā eva tu
100. rājā svayam musalam gṛhītvā tam sakṛt tu hanyāt stenaḥ vadhena śudhyati,
brāhmaṇaḥ tu tapasā eva
100. The king himself, having taken a club, should strike him once. The thief is purified by death, but a Brahmin is purified only by austerity (tapas).
तपसापनुनुत्सुस्तु सुवर्णस्तेयजं मलम ।
चीरवासा द्विजोऽरण्ये चरेद ब्रह्महनो व्रतम ॥१०१॥
101. tapasāpanunutsustu suvarṇasteyajaṁ malam ,
cīravāsā dvijo'raṇye cared brahmahano vratam.
101. tapasā apanunutsuḥ tu suvarṇasteyajam malam
cīravāsāḥ dvijaḥ araṇye caret brahmahanaḥ vratam
101. tu tapasā suvarṇasteyajam malam apanunutsuḥ
dvijaḥ cīravāsāḥ araṇye brahmahanaḥ vratam caret
101. Indeed, a Brahmin, wishing to remove the defilement stemming from gold theft through austerity (tapas), should reside in the forest, clad in bark garments, and observe the prescribed penance of a Brahmin-killer.
एतैर्व्रतैरपोहेत पापं स्तेयकृतं द्विजः ।
गुरुस्त्रीगमनीयं तु व्रतैरेभिरपानुदेत ॥१०२॥
102. etairvratairapoheta pāpaṁ steyakṛtaṁ dvijaḥ ,
gurustrīgamanīyaṁ tu vratairebhirapānudet.
102. etaiḥ vrataiḥ apoheta pāpam steyakṛtam dvijaḥ
gurustrīgamaniyam tu vrataiḥ ebhiḥ apānudet
102. dvijaḥ etaiḥ vrataiḥ steyakṛtam pāpam apoheta
tu gurustrīgamaniyam ebhiḥ vrataiḥ apānudet
102. A Brahmin should expiate the sin committed through theft by means of these vows. However, the transgression of approaching the guru's wife should also be removed by these very same vows.
गुरुतल्प्यभिभाष्यैनस्तप्ते स्वप्यादयोमये ।
सूर्मीं ज्वलन्तीं स्वाश्लिष्येन मृत्युना स विशुध्यति ॥१०३॥
103. gurutalpyabhibhāṣyainastapte svapyādayomaye ,
sūrmīṁ jvalantīṁ svāśliṣyen mṛtyunā sa viśudhyati.
103. gurutalpya abhibhāṣya enas tapte svapyāt ayomaye |
sūrmīm jvalantīm sva āśliṣya ena mṛtyunā saḥ viśudhyati
103. gurutalpyam enas abhibhāṣya,
tapte ayomaye (śayyāyām) svapyāt.
sva jvalantīm sūrmīm ena āśliṣya saḥ mṛtyunā viśudhyati.
103. Having confessed the grave offense of defiling his guru's bed, he should sleep on a heated, iron bed. Alternatively, by embracing a blazing iron image himself, he is purified through death.
स्वयं वा शिष्णवृषणावुत्कृत्याधाय चाञ्जलौ ।
नैर{ऋ}तीं दिशमातिष्ठेदा निपातादजिह्मगः ॥१०४॥
104. svayaṁ vā śiṣṇavṛṣaṇāvutkṛtyādhāya cāñjalau ,
nair{ṛ}tīṁ diśamātiṣṭhedā nipātādajihmagaḥ.
104. svayam vā śiśnavṛṣaṇau utkṛtya ādhāya ca añjalau
| nairṛtīm diśam ātiṣṭhet ā nipātāt ajihmagaḥ
104. svayam vā śiśnavṛṣaṇau utkṛtya ca añjalau ādhāya,
ajihmagaḥ nairṛtīm diśam ā nipātāt ātiṣṭhet.
104. Alternatively, having himself cut off his penis and testicles and placed them in his cupped hands, he should proceed steadfastly towards the south-western direction until he collapses.
खट्वाङ्गी चीरवासा वा श्मश्रुलो विजने वने ।
प्राजापत्यं चरेत कृच्छ्रमब्दमेकं समाहितः ॥१०५॥
105. khaṭvāṅgī cīravāsā vā śmaśrulo vijane vane ,
prājāpatyaṁ caret kṛcchramabdamekaṁ samāhitaḥ.
105. khaṭvāṅgī cīravāsā vā śmaśrulaḥ vijane vane |
prājāpatyam careta kṛcchram abdam ekam samāhitaḥ
105. vā khaṭvāṅgī,
cīravāsā,
śmaśrulaḥ samāhitaḥ (saḥ) vijane vane ekam abdam prājāpatyam kṛcchram careta.
105. Alternatively, (he should become) one who carries a skull-topped staff, wears garments of bark, and is bearded, then, being concentrated in a solitary forest, he should perform the Prajāpatya penance for one year.
चान्द्रायणं वा त्रीन मासानभ्यस्येन्नियतैन्द्रियः ।
हविष्येण यवाग्वा वा गुरुतल्पापनुत्तये ॥१०६॥
106. cāndrāyaṇaṁ vā trīn māsānabhyasyenniyataindriyaḥ ,
haviṣyeṇa yavāgvā vā gurutalpāpanuttaye.
106. cāndrāyaṇam vā trīn māsān abhyasyet niyataindriyaḥ
| haviṣyeṇa yavāgvā vā gurutalpāpanuttaye
106. vā niyataindriyaḥ (saḥ) trīn māsān cāndrāyaṇam abhyasyet,
haviṣyeṇa vā yavāgvā gurutalpāpanuttaye.
106. Alternatively, with disciplined senses, he should undertake the Cāndrāyaṇa penance for three months, subsisting on pure food (haviṣya) or barley gruel, for the expiation of the offense of defiling the guru's bed.
एतैर्व्रतैरपोहेयुर्महापातकिनो मलम ।
उपपातकिनस्त्वेवमेभिर्नानाविधैर्व्रतैः ॥१०७॥
107. etairvratairapoheyurmahāpātakino malam ,
upapātakinastvevamebhirnānāvidhairvrataiḥ.
107. etaiḥ vrataiḥ apoheyuḥ mahāpātakinaḥ malam
upapātakinaḥ tu evam ebhiḥ nānāvidhaiḥ vrataiḥ
107. mahāpātakinaḥ etaiḥ vrataiḥ malam apoheyuḥ tu
evam upapātakinaḥ ebhiḥ nānāvidhaiḥ vrataiḥ
107. Great transgressors (mahāpātakinaḥ) may expiate their impurity through these vows. Similarly, minor transgressors (upapātakinaḥ) may do so through various such observances.
उपपातकसंयुक्तो गोघ्नो मासं यवान पिबेत ।
कृतवापो वसेद गोष्ठे चर्मणा तेन संवृतः ॥१०८॥
108. upapātakasaṁyukto goghno māsaṁ yavān pibet ,
kṛtavāpo vased goṣṭhe carmaṇā tena saṁvṛtaḥ.
108. upapātakasaṃyuktaḥ goghnaḥ māsam yavān pibeta
kṛtavāpaḥ vaset goṣṭhe carmaṇā tena saṃvṛtaḥ
108. upapātakasaṃyuktaḥ goghnaḥ māsam yavān pibeta
kṛtavāpaḥ tena carmaṇā saṃvṛtaḥ goṣṭhe vaset
108. A person associated with a minor transgression (upapātaka), specifically a cow-killer, should drink barley water for a month. With a shaven head, he should dwell in a cow pen, covered by its (the cow's) hide.
चतुर्थकालमश्नीयादक्षारलवणं मितम ।
गोमूत्रेणाचरेत स्नानं द्वौ मासौ नियतेन्द्रियः ॥१०९॥
109. caturthakālamaśnīyādakṣāralavaṇaṁ mitam ,
gomūtreṇācaret snānaṁ dvau māsau niyatendriyaḥ.
109. caturthakālam aśnīyāt akṣāralavaṇam mitam
gomūtreṇa ācaret snānam dvau māsau niyatendriyaḥ
109. niyatendriyaḥ caturthakālam akṣāralavaṇam mitam
aśnīyāt dvau māsau gomūtreṇa snānam ācaret
109. He should eat limited, unsalted food only at the fourth mealtime (i.e., once every other day). With his senses controlled (niyatendriya), he should bathe with cow urine for two months.
दिवाऽनुगच्छेद गास्तास्तु तिष्ठन्नूर्ध्वं रजः पिबेत ।
शुश्रूषित्वा नमस्कृत्य रात्रौ वीरासनं वसेत ॥११०॥
110. divā'nugacched gāstāstu tiṣṭhannūrdhvaṁ rajaḥ pibet ,
śuśrūṣitvā namaskṛtya rātrau vīrāsanaṁ vaset.
110. divā anugacchet gāḥ tāḥ tu tiṣṭhan ūrdhvam rajaḥ
pibeta śuśrūṣitvā namaskṛtya rātrau vīrāsanam vaset
110. divā tāḥ gāḥ anugacchet tu tiṣṭhan ūrdhvam rajaḥ
pibeta śuśrūṣitvā namaskṛtya rātrau vīrāsanam vaset
110. During the day, he should follow those cows, and while standing, he should inhale the dust rising from them. After serving and paying homage (namaskṛtya) to them, he should assume the heroic posture (vīrāsana) at night.
तिष्ठन्तीष्वनुतिष्ठेत तु व्रजन्तीष्वप्यनुव्रजेत ।
आसीनासु तथाऽसीनो नियतो वीतमत्सरः ॥१११॥
111. tiṣṭhantīṣvanutiṣṭhet tu vrajantīṣvapyanuvrajet ,
āsīnāsu tathā'sīno niyato vītamatsaraḥ.
111. tiṣṭhantīṣu anutiṣṭheta tu vrajantīṣu api
anuvrajet āsīnāsu tathā āsīnaḥ niyataḥ vītamatsaraḥ
111. tiṣṭhantīṣu anutiṣṭheta tu vrajantīṣu api
anuvrajet āsīnāsu tathā āsīnaḥ niyataḥ vītamatsaraḥ
111. One should stand when others are standing, and follow when they are moving. Similarly, one should sit when they are seated, maintaining self-control and being free from envy.
आतुरामभिशस्तां वा चौरव्याघ्रादिभिर्भयैः ।
पतितां पङ्कलग्नां वा सर्वौपायैर विमोचयेत ॥११२॥
112. āturāmabhiśastāṁ vā cauravyāghrādibhirbhayaiḥ ,
patitāṁ paṅkalagnāṁ vā sarvaupāyair vimocayet.
112. āturām abhiśastām vā cauravyāghrādibhiḥ bhayaiḥ
patitām paṅkalagnām vā sarvaupāyaiḥ vimocayet
112. sarvaupāyaiḥ āturām vā abhiśastām vā cauravyāghrādibhiḥ
bhayaiḥ patitām vā paṅkalagnām vā vimocayet
112. One should rescue by all possible means a woman who is sick or under threat, or one facing dangers from thieves, tigers, and the like, or one who has fallen or is stuck in mud.
उष्णे वर्षति शीते वा मारुते वाति वा भृशम ।
न कुर्वीतात्मनस्त्राणं गोरकृत्वा तु शक्तितः ॥११३॥
113. uṣṇe varṣati śīte vā mārute vāti vā bhṛśam ,
na kurvītātmanastrāṇaṁ gorakṛtvā tu śaktitaḥ.
113. uṣṇe varṣati śīte vā mārute vāti vā bhṛśam na
kurvīta ātmanaḥ trāṇam goḥ akṛtvā tu śaktitaḥ
113. uṣṇe varṣati vā śīte vā mārute bhṛśam vāti vā
ātmanaḥ trāṇam na kurvīta tu goḥ akṛtvā śaktitaḥ
113. When it is hot, or raining, or cold, or when the wind blows fiercely, one should not seek protection for one's own self (ātman) without first, to the best of one's ability, providing it for a cow.
आत्मनो यदि वाऽन्येषां गृहे क्षेत्रेऽथ वा खले ।
भक्षयन्तीं न कथयेत पिबन्तं चैव वत्सकम ॥११४॥
114. ātmano yadi vā'nyeṣāṁ gṛhe kṣetre'tha vā khale ,
bhakṣayantīṁ na kathayet pibantaṁ caiva vatsakam.
114. ātmanaḥ yadi vā anyeṣām gṛhe kṣetre atha vā khale
bhakṣayantīm na kathayet pibantam ca eva vatsakam
114. yadi ātmanaḥ vā anyeṣām gṛhe kṣetre atha vā khale
bhakṣayantīm ca eva pibantam vatsakam na kathayet
114. One should not report a cow eating in one's own house, or in others' houses, or in the field, or on the threshing floor; nor should one report a calf drinking milk.
अनेन विधिना यस्तु गोघ्नो गामनुगच्छति ।
स गोहत्याकृतं पापं त्रिभिर्मासैर्व्यपोहति ॥११५॥
115. anena vidhinā yastu goghno gāmanugacchati ,
sa gohatyākṛtaṁ pāpaṁ tribhirmāsairvyapohati.
115. anena vidhinā yaḥ tu goghnaḥ gām anugacchati
saḥ gohatyākṛtam pāpam tribhiḥ māsaiḥ vyapohanti
115. yaḥ tu goghnaḥ anena vidhinā gām anugacchati
saḥ gohatyākṛtam pāpam tribhiḥ māsaiḥ vyapohati
115. Indeed, whoever, being a slayer of cows, follows a cow according to this prescribed method, he expiates the sin incurred by cow-killing within three months.
वृषभैकादशा गाश्च दद्यात सुचरितव्रतः ।
अविद्यमाने सर्वस्वं वेदविद्भ्यो निवेदयेत ॥११६॥
116. vṛṣabhaikādaśā gāśca dadyāt sucaritavrataḥ ,
avidyamāne sarvasvaṁ vedavidbhyo nivedayet.
116. vṛṣabhaikādaśāḥ gāḥ ca dadyāt sucaritavrataḥ
avidyamāne sarvasvam vedavidbhyaḥ nivedayet
116. sucaritavrataḥ vṛṣabhaikādaśāḥ gāḥ ca dadyāt.
avidyamāne vedavidbhyaḥ sarvasvam nivedayet.
116. One who has fulfilled his vow should give eleven cows with a bull. If these are not available, he should offer all his wealth to those who know the Vedas.
एतदेव व्रतं कुर्युरुपपातकिनो द्विजाः ।
अवकीर्णिवर्ज्यं शुद्ध्यर्थं चान्द्रायणमथापि वा ॥११७॥
117. etadeva vrataṁ kuryurupapātakino dvijāḥ ,
avakīrṇivarjyaṁ śuddhyarthaṁ cāndrāyaṇamathāpi vā.
117. etat eva vratam kuryuḥ upapātakinaḥ dvijāḥ
avakīrṇivarjyam śuddhyartham cāndrāyaṇam atha api vā
117. upapātakinaḥ dvijāḥ śuddhyartham etat eva vratam kuryuḥ,
atha api vā cāndrāyaṇam [kuryuḥ] avakīrṇivarjyam.
117. The twice-born (dvija) individuals who have committed minor sins should undertake this very vow (vrata) for purification, or alternatively, the Cāndrāyaṇa (vrata), but this excludes one who has broken the vow of chastity (avakirṇin).
अवकीर्णी तु काणेन गर्दभेन चतुष्पथे ।
पाकयज्ञविधानेन यजेत निर{ऋ}तिं निशि ॥११८॥
118. avakīrṇī tu kāṇena gardabhena catuṣpathe ,
pākayajñavidhānena yajeta nir{ṛ}tiṁ niśi.
118. avakīrṇī tu kāṇena gardabhena catuṣpathe
pākayajñavidhānena yajeta nirṛtim niśi
118. avakīrṇī tu niśi catuṣpathe kāṇena gardabhena pākayajñavidhānena nirṛtim yajeta.
118. However, one who has broken his vow of chastity (avakirṇin) should, at night, at a crossroads, perform a Vedic ritual (yajeta) for Nirṛti with a one-eyed donkey, following the procedure for a small Vedic ritual (pākayajña).
हुत्वाऽग्नौ विधिवद होमानन्ततश्च समित्यृचा ।
वातेन्द्रगुरुवह्नीनां जुहुयात सर्पिषाऽहुतीः ॥११९॥
119. hutvā'gnau vidhivad homānantataśca samityṛcā ,
vātendraguruvahnīnāṁ juhuyāt sarpiṣā'hutīḥ.
119. hutvā agnau vidhivat homānantataḥ ca samit ṛcā
vātendra-guru-vahnīnām juhuyāt sarpiṣā āhutīḥ
119. agnau vidhivat hutvā homānantataḥ ca samit ṛcā
vātendra-guru-vahnīnām sarpiṣā āhutīḥ juhuyāt
119. After having performed the fire ritual (homa) properly in the fire, and finally at the conclusion of the main oblations, one should make additional oblations with ghee to Vāta, Indra, Bṛhaspati, and Agni, accompanied by the verse for fuel (samit).
कामतो रेतसः सेकं व्रतस्थस्य द्विजन्मनः ।
अतिक्रमं व्रतस्याहुर्धर्मज्ञा ब्रह्मवादिनः ॥१२०॥
120. kāmato retasaḥ sekaṁ vratasthasya dvijanmanaḥ ,
atikramaṁ vratasyāhurdharmajñā brahmavādinaḥ.
120. kāmataḥ retasaḥ sekam vratasthasya dvijanmanaḥ
atikramam vratasya āhuḥ dharmajñāḥ brahmavādinaḥ
120. dharmajñāḥ brahmavādinaḥ kāmataḥ retasaḥ sekam
vratasthasya dvijanmanaḥ vratasya atikramam āhuḥ
120. Those who know the natural law (dharma) and are expounders of the Veda (brahmavādinaḥ) declare the intentional emission of semen by a twice-born (dvijanman) who is observing a vow to be a transgression of that vow.
मारुतं पुरुहूतं च गुरुं पावकमेव च ।
चतुरो व्रतिनोऽभ्येति ब्राह्मं तेजोऽवकीर्णिनः ॥१२१॥
121. mārutaṁ puruhūtaṁ ca guruṁ pāvakameva ca ,
caturo vratino'bhyeti brāhmaṁ tejo'vakīrṇinaḥ.
121. mārutam puruhūtam ca gurum pāvakam eva ca caturaḥ
vratinaḥ abhyeti brāhmam tejaḥ avakīrṇinaḥ
121. avakīrṇinaḥ vratinaḥ brāhmam tejaḥ mārutam ca
puruhūtam ca gurum ca pāvakam eva caturaḥ abhyeti
121. The divine glory (brāhmam tejaḥ) of a vow-observing person (vratin) who has broken their vow (avakīrṇin) passes to these four (deities): Maruta (Vāta), Puruhūta (Indra), Guru (Bṛhaspati), and Pāvaka (Agni).
एतस्मिन्नेनसि प्राप्ते वसित्वा गर्दभाजिनम ।
सप्तागारांश्चरेद भैक्षं स्वकर्म परिकीर्तयन ॥१२२॥
122. etasminnenasi prāpte vasitvā gardabhājinam ,
saptāgārāṁścared bhaikṣaṁ svakarma parikīrtayan.
122. etasmin enasi prāpte vasitvā gardabhājinam
saptāgārān caret bhaikṣam svakarma parikīrtayan
122. etasmin enasi prāpte gardabhājinam vasitvā
svakarma parikīrtayan saptāgārān bhaikṣam caret
122. Upon incurring this sin, one should put on a donkey's hide and wander begging for alms from seven houses, publicly declaring one's transgression.
तेभ्यो लब्धेन भैक्षेण वर्तयन्नेककालिकम ।
उपस्पृशंस्त्रिषवणं त्वब्देन स विशुध्यति ॥१२३॥
123. tebhyo labdhena bhaikṣeṇa vartayannekakālikam ,
upaspṛśaṁstriṣavaṇaṁ tvabdena sa viśudhyati.
123. tebhyaḥ labdhena bhaikṣeṇa vartayan ekakālikam
upasṛśan triṣavaṇam tu abdena saḥ viśudhyati
123. tebhyaḥ labdhena bhaikṣeṇa ekakālikam vartayan
triṣavaṇam upasṛśan tu saḥ abdena viśudhyati
123. Living by means of alms obtained from them, partaking of food only once a day, and performing ritual ablutions thrice daily, he becomes purified within a year.
जातिभ्रंशकरं कर्म कृत्वाऽन्यतममिच्छया ।
चरेत सांतपनं कृच्छ्रं प्राजापत्यमनिच्छया ॥१२४॥
124. jātibhraṁśakaraṁ karma kṛtvā'nyatamamicchayā ,
caret sāṁtapanaṁ kṛcchraṁ prājāpatyamanicchayā.
124. jātibhraṃśakaram karma kṛtvā anyatamam icchayā
caret sāntapanam kṛcchram prājāpatyam anicchayā
124. jātibhraṃśakaram karma icchayā anyatamam kṛtvā,
sāntapanam kṛcchram caret; anicchayā prājāpatyam (caret)
124. Having willingly performed any one deed (karma) that causes a loss of caste, one should undertake the Sāntapana (kṛcchra) penance; if performed unwillingly, the Prājāpatya penance.
सङ्करापात्रकृत्यासु मासं शोधनमैन्दवम ।
मलिनीकरणीयेषु तप्तः स्याद यावकैस्त्र्यहम ॥१२५॥
125. saṅkarāpātrakṛtyāsu māsaṁ śodhanamaindavam ,
malinīkaraṇīyeṣu taptaḥ syād yāvakaistryaham.
125. saṅkarāpātrakṛtyāsu māsam śodhanam aindavam
malinīkaraṇīyeṣu taptaḥ syāt yāvakaiḥ tryaham
125. saṅkarāpātrakṛtyāsu māsam aindavam śodhanam (syāt);
malinīkaraṇīyeṣu yāvakaiḥ taptaḥ tryaham syāt
125. For actions that lead to a confusion of castes (saṅkara) or make one unworthy (apātra), the purification is a month-long Cāndrāyaṇa (aindava). For actions that merely cause defilement, one should perform the penance by consuming heated barley gruel (yāvaka) for three days.
तुरीयो ब्रह्महत्यायाः क्षत्रियस्य वधे स्मृतः ।
वैश्येऽष्टमांशो वृत्तस्थे शूद्रे ज्ञेयस्तु षोडशः ॥१२६॥
126. turīyo brahmahatyāyāḥ kṣatriyasya vadhe smṛtaḥ ,
vaiśye'ṣṭamāṁśo vṛttasthe śūdre jñeyastu ṣoḍaśaḥ.
126. turīyaḥ brahmahatyāyāḥ kṣatriyasya vadhe smṛtaḥ
vaiśye aṣṭamāṃśaḥ vṛttasthe śūdre jñeyaḥ tu ṣoḍaśaḥ
126. brahmahatyāyāḥ turīyaḥ kṣatriyasya vadhe smṛtaḥ; vṛttasthe
vaiśye aṣṭamāṃśaḥ (jñeyaḥ); tu śūdre ṣoḍaśaḥ jñeyaḥ (iti)
126. A fourth part of the sin of brahmin-killing (brahmahatyā) is declared for the killing of a kṣatriya. In the case of a vaiśya of good conduct, an eighth part (of the sin) is prescribed; and for a śūdra, a sixteenth part is to be known.
अकामतस्तु राजन्यं विनिपात्य द्विजोत्तमः ।
वृषभैकसहस्रा गा दद्यात सुचरितव्रतः ॥१२७॥
127. akāmatastu rājanyaṁ vinipātya dvijottamaḥ ,
vṛṣabhaikasahasrā gā dadyāt sucaritavrataḥ.
127. akāmatas tu rājanyam vinipātya dvijottamaḥ
vṛṣabhaikasahasrā gāḥ dadyāt sucaritavrataḥ
127. akāmatas tu dvijottamaḥ rājanyam vinipātya
sucaritavrataḥ vṛṣabhaikasahasrā gāḥ dadyāt
127. A superior Brahmin, having unintentionally killed a kṣatriya, should give one thousand cows along with one bull, after having faithfully observed his vow.
त्र्यब्दं चरेद वा नियतो जटी ब्रह्महनो व्रतम ।
वसन दूरतरे ग्रामाद वृक्षमूलनिकेतनः ॥१२८॥
128. tryabdaṁ cared vā niyato jaṭī brahmahano vratam ,
vasan dūratare grāmād vṛkṣamūlaniketanaḥ.
128. tryabdam caret vā niyataḥ jaṭī brahmahanaḥ
vratam vasan dūratare grāmāt vṛkṣamūlaniketanaḥ
128. vā niyataḥ jaṭī vasan grāmāt dūratare
vṛkṣamūlaniketanaḥ tryabdam brahmahanaḥ vratam caret
128. Alternatively, disciplined and wearing matted hair, he should observe for three years the penance for killing a Brahmin, dwelling far from the village, residing at the root of a tree.
एतदेव चरेदब्दं प्रायश्चित्तं द्विजोत्तमः ।
प्रमाप्य वैश्यं वृत्तस्थं दद्याच्चैकशतं गवाम ॥१२९॥
129. etadeva caredabdaṁ prāyaścittaṁ dvijottamaḥ ,
pramāpya vaiśyaṁ vṛttasthaṁ dadyāccaikaśataṁ gavām.
129. etad eva caret abdam prāyaścittam dvijottamaḥ
pramāpya vaiśyam vṛttastham dadyāt ca ekaśatam gavām
129. dvijottamaḥ vṛttastham vaiśyam pramāpya etad eva
prāyaścittam abdam caret ca ekaśatam gavām dadyāt
129. A superior Brahmin, having caused a virtuous Vaiśya to die, should observe this very penance for one year and should give one hundred cows.
एतदेव व्रतं कृत्स्नं षण्मासांशूद्रहा चरेत )।
वृषभेकादशा वाऽपि दद्याद विप्राय गाः सिताः ॥१३०॥
130. etadeva vrataṁ kṛtsnaṁ ṣaṇmāsāṁśūdrahā caret ),
vṛṣabhekādaśā vā'pi dadyād viprāya gāḥ sitāḥ.
130. etad eva vratam kṛtsnam ṣaṇmāsān śūdrahā caret
vā api vṛṣabhaikādaśā dadyāt viprāya gāḥ sitāḥ
130. śūdrahā etad kṛtsnam vratam ṣaṇmāsān caret vā
api dadyāt viprāya vṛṣabhaikādaśā gāḥ sitāḥ
130. A killer of a śūdra should observe this entire penance for six months. Alternatively, he should give eleven white cows along with one bull to a Brahmin.
मार्जारनकुलौ हत्वा चाषं मण्डूकमेव च ।
श्वगोधौलूककाकांश्च शूद्रहत्याव्रतं चरेत ॥१३१॥
131. mārjāranakulau hatvā cāṣaṁ maṇḍūkameva ca ,
śvagodhaulūkakākāṁśca śūdrahatyāvrataṁ caret.
131. mārjāranakulau hatvā cāṣam maṇḍūkam eva ca
śvagodhoulūkakākān ca śūdrahātyāvratam careta
131. mārjāranakulau cāṣam maṇḍūkam eva ca
śvagodhoulūkakākān ca hatvā śūdrahātyāvratam careta
131. If one kills a cat, a mongoose, a jay, a frog, a dog, a godhā lizard, an owl, or crows, one should undertake the penance (vrata) prescribed for killing a śūdra.
पयः पिबेत त्रिरात्रं वा योजनं वाऽध्वनो व्रजेत ।
उपस्पृशेत स्रवन्त्यां वा सूक्तं वाऽब ॥१३२॥
132. payaḥ pibet trirātraṁ vā yojanaṁ vā'dhvano vrajet ,
upaspṛśet sravantyāṁ vā sūktaṁ vā'b.
132. payaḥ pibeta trirātram vā yojanam vā adhvanaḥ
vrajeta upaspṛśeta sravantyām vā sūktam vā aba
132. trirātram payaḥ pibeta vā yojanam adhvanaḥ
vrajeta vā sravantyām upaspṛśeta vā sūktam vā aba
132. For the penance (vrata), one should either drink milk for three nights, or travel a distance of one yojana, or bathe in a flowing river, or recite a sacred hymn (sūkta).
अभ्रिं कार्ष्णायसीं दद्यात सर्पं हत्वा द्विजोत्तमः ।
पलालभारकं षण्ढे सैसकं चैकमाषकम ॥१३३॥
133. abhriṁ kārṣṇāyasīṁ dadyāt sarpaṁ hatvā dvijottamaḥ ,
palālabhārakaṁ ṣaṇḍhe saisakaṁ caikamāṣakam.
133. abhrim kārṣṇāyasīm dadyāt sarpam hatvā dvijottamaḥ
palālabhārakam ṣaṇḍhe saisakam ca ekamāṣakam
133. dvijottamaḥ sarpam hatvā kārṣṇāyasīm abhrim dadyāt
ṣaṇḍhe palālabhārakam saisakam ca ekamāṣakam
133. A Brahmin (dvijottama), having killed a snake, should donate an iron spade made of black iron. For killing an eunuch, one should give a load of straw and one māṣaka of lead.
घृतकुम्भं वराहे तु तिलद्रोणं तु तित्तिरौ ।
शुके द्विहायनं वत्सं क्रौञ्चं हत्वा त्रिहायनम ॥१३४॥
134. ghṛtakumbhaṁ varāhe tu tiladroṇaṁ tu tittirau ,
śuke dvihāyanaṁ vatsaṁ krauñcaṁ hatvā trihāyanam.
134. ghṛtakumbham varāhe tu tiladroṇam tu tittirau
śuke dvihāyanam vatsam krauñcam hatvā trihāyanam
134. tu varāhe ghṛtakumbham tu tittirau tiladroṇam
śuke dvihāyanam vatsam krauñcam hatvā trihāyanam
134. However, for killing a boar, one should give a jar of clarified butter; for a partridge, a droṇa of sesame seeds; and for a parrot, a two-year-old calf. Having killed a crane, one should give a three-year-old (calf).
हत्वा हंसं बलाकां च बकं बर्हिणमेव च ।
वानरं श्येनभासौ च स्पर्शयेद ब्राह्मणाय गाम ॥१३५॥
135. hatvā haṁsaṁ balākāṁ ca bakaṁ barhiṇameva ca ,
vānaraṁ śyenabhāsau ca sparśayed brāhmaṇāya gām.
135. hatvā haṃsam balākām ca bakam barhiṇam eva ca
vānaram śyenabhāsau ca sparśayet brāhmaṇāya gām
135. hatvā haṃsam balākām ca bakam barhiṇam eva ca
vānaram śyenabhāsau ca gām brāhmaṇāya sparśayet
135. If one has killed a swan, a crane, a heron, a peacock, a monkey, a hawk, or a vulture, one should give a cow to a brahmin.
वासो दद्याद हयं हत्वा पञ्च नीलान वृषान गजम ।
अजमेषावनड्वाहं खरं हत्वैकहायनम ॥१३६॥
136. vāso dadyād hayaṁ hatvā pañca nīlān vṛṣān gajam ,
ajameṣāvanaḍvāhaṁ kharaṁ hatvaikahāyanam.
136. vāsaḥ dadyāt hayam hatvā pañca nīlān vṛṣān
gajam ajameṣau anaḍvāham kharam hatvā ekahāyanam
136. hayam hatvā vāsaḥ dadyāt pañca nīlān vṛṣān gajam
ajameṣau anaḍvāham kharam hatvā ekahāyanam (dadyāt)
136. If one has killed a horse, one should give a garment; if one has killed five blue bulls, an elephant, a goat and a ram, an ox, or an ass, one should give a yearling calf.
क्रव्यादांस्तु मृगान हत्वा धेनुं दद्यात पयस्विनीम ।
अक्रव्यादान वत्सतरीमुष्ट्रं हत्वा तु कृष्णलम ॥१३७॥
137. kravyādāṁstu mṛgān hatvā dhenuṁ dadyāt payasvinīm ,
akravyādān vatsatarīmuṣṭraṁ hatvā tu kṛṣṇalam.
137. kravyādān tu mṛgān hatvā dhenum dadyāt payasvinīm
akravyādān vatsatarīm uṣṭram hatvā tu kṛṣṇalam
137. kravyādān mṛgān hatvā tu payasvinīm
dhenum dadyāt akravyādān (mṛgān
hatvā tu) vatsatarīm (dadyāt)
uṣṭram hatvā tu kṛṣṇalam (dadyāt)
137. If one has killed carnivorous wild animals, one should give a milch cow; if non-carnivorous ones, a heifer. But if one has killed a camel, one should give a Kṛṣṇala (a specific weight of gold).
जीनकार्मुकबस्तावीन पृथग दद्याद विशुद्धये ।
चतुर्णामपि वर्णानां नारीर्हत्वाऽनवस्थिताः ॥१३८॥
138. jīnakārmukabastāvīn pṛthag dadyād viśuddhaye ,
caturṇāmapi varṇānāṁ nārīrhatvā'navasthitāḥ.
138. jīnakārmukabastāvīn pṛthak dadyāt viśuddhaye
caturṇām api varṇānām nārīḥ hatvā anavasthitāḥ
138. anavasthitāḥ caturṇām api varṇānām nārīḥ hatvā
viśuddhaye pṛthak jīnakārmukabastāvīn dadyāt
138. To attain purification, one should separately give a saddle (jīna), a bow (kārmuka), a he-goat (basta), and sheep (avi) for killing unstable women of any of the four social classes (varṇas).
दानेन वधनिर्णेकं सर्पादीनामशक्नुवन ।
एकैकशश्चरेत कृच्छ्रं द्विजः पापापनुत्तये ॥१३९॥
139. dānena vadhanirṇekaṁ sarpādīnāmaśaknuvan ,
ekaikaśaścaret kṛcchraṁ dvijaḥ pāpāpanuttaye.
139. dānena vadhanirṇekam sarpādīnām aśaknuvan
ekaikasaḥ caret kṛcchram dvijaḥ pāpāpanuttaye
139. sarpādīnām vadhanirṇekam dānena aśaknuvan
dvijaḥ pāpāpanuttaye ekaikasaḥ kṛcchram caret
139. If a twice-born person (dvija) is unable to atone for killing snakes and similar creatures by giving a gift (dāna), he should individually undertake a severe penance for each one, in order to remove the sin.
अस्थिमतां तु सत्त्वानां सहस्रस्य प्रमापणे ।
पूर्णे चानस्यनस्थ्नां तु शूद्रहत्याव्रतं चरेत ॥१४०॥
140. asthimatāṁ tu sattvānāṁ sahasrasya pramāpaṇe ,
pūrṇe cānasyanasthnāṁ tu śūdrahatyāvrataṁ caret.
140. asthimatām tu sattvānām sahasrasya pramāpaṇe
pūrṇe ca anasthnām tu śūdrahātyāvratam caret
140. asthimatām sattvānām sahasrasya pramāpaṇe ca
pūrṇe anasthnām tu śūdrahātyāvratam caret tu
140. When one causes the destruction of a thousand sentient beings (sattva) that possess bones, or a full thousand of boneless creatures, one should undertake the penance prescribed for killing a śūdra.
किं चिदेव तु विप्राय दद्यादस्थिमतां वधे ।
अनस्थ्नां चैव हिंसायां प्राणायामेन शुध्यति ॥१४१॥
141. kiṁ cideva tu viprāya dadyādasthimatāṁ vadhe ,
anasthnāṁ caiva hiṁsāyāṁ prāṇāyāmena śudhyati.
141. kim cit eva tu viprāya dadyāt asthimatām vadhe
anasthnām ca eva hiṃsāyām prāṇāyāmena śudhyati
141. tu asthimatām vadhe viprāya kim cit eva dadyāt
ca eva anasthnām hiṃsāyām prāṇāyāmena śudhyati
141. However, upon the killing of creatures with bones, one should give something to a Brahmin. And when boneless creatures are harmed, one becomes purified through breath control (prāṇāyāma).
फलदानां तु वृक्षाणां छेदने जप्यमृच्शतम ।
गुल्मवल्लीलतानां च पुष्पितानां च वीरुधाम ॥१४२॥
142. phaladānāṁ tu vṛkṣāṇāṁ chedane japyamṛcśatam ,
gulmavallīlatānāṁ ca puṣpitānāṁ ca vīrudhām.
142. phaladānām tu vṛkṣāṇām chedane japyám ṛkśatam
gulmavallīlatānām ca puṣpitānām ca vīrudhām
142. tu phaladānām vṛkṣāṇām chedane ṛkśatam japyám
ca gulmavallīlatānām ca puṣpitānām vīrudhām
142. Upon felling fruit-bearing trees, a hundred Ṛk verses should be recited. The same applies to shrubs, vines, creepers, and flowering herbs.
अन्नाद्यजानां सत्त्वानां रसजानां च सर्वशः ।
फलपुष्पोद्भवानां च घृतप्राशो विशोधनम ॥१४३॥
143. annādyajānāṁ sattvānāṁ rasajānāṁ ca sarvaśaḥ ,
phalapuṣpodbhavānāṁ ca ghṛtaprāśo viśodhanam.
143. annādya-jānām sattvānām rasa-jānām ca sarvaśaḥ
phala-puṣpa-udbhavānām ca ghṛta-prāśaḥ viśodhanam
143. ghṛta-prāśaḥ annādya-jānām rasa-jānām ca
phala-puṣpa-udbhavānām ca sarvaśaḥ sattvānām viśodhanam
143. The consumption of ghee is a purification for all beings born from food and eatables, from essences, and from fruits and flowers.
कृष्तजानामोषधीनां जातानां च स्वयं वने ।
वृथालम्भेऽनुगच्छेद गां दिनमेकं पयोव्रतः ॥१४४॥
144. kṛṣtajānāmoṣadhīnāṁ jātānāṁ ca svayaṁ vane ,
vṛthālambhe'nugacched gāṁ dinamekaṁ payovrataḥ.
144. kṛṣṭa-jānām oṣadhīnām jātānām ca svayam vane
vṛthā-ārambhe anugacchet gām dinam ekam payaḥ-vrataḥ
144. vṛthā-ārambhe kṛṣṭa-jānām oṣadhīnām ca svayam vane
jātānām payaḥ-vrataḥ dinam ekam gām anugacchet
144. If one has uselessly harmed cultivated plants or those that have grown naturally in the forest, one should observe a milk-only vow and follow a cow for one day.
एतैर्व्रतैरपोह्यं स्यादेनो हिंसासमुद्भवम ।
ज्ञानाज्ञानकृतं कृत्स्नं शृणुतानाद्यभक्षणे ॥१४५॥
145. etairvratairapohyaṁ syādeno hiṁsāsamudbhavam ,
jñānājñānakṛtaṁ kṛtsnaṁ śṛṇutānādyabhakṣaṇe.
145. etaiḥ vrataiḥ apohyam syāt enaḥ hiṃsā-samudbhavam
jñāna-ajñāna-kṛtam kṛtsnam śṛṇuta anādya-bhakṣaṇe
145. etaiḥ vrataiḥ hiṃsā-samudbhavam jñāna-ajñāna-kṛtam
kṛtsnam enaḥ apohyam syāt anādya-bhakṣaṇe śṛṇuta
145. Through these observances, all sin arising from violence, whether committed knowingly or unknowingly, should be removed. Now, listen concerning the consumption of forbidden food.
अज्ञानाद वारुणीं पीत्वा संस्कारेणैव शुध्यति ।
मतिपूर्वमनिर्देश्यं प्राणान्तिकमिति स्थितिः ॥१४६॥
146. ajñānād vāruṇīṁ pītvā saṁskāreṇaiva śudhyati ,
matipūrvamanirdeśyaṁ prāṇāntikamiti sthitiḥ.
146. ajñānāt vāruṇīm pītvā saṃskāreṇa eva śudhyati
mati-pūrvam anirdeśyam prāṇa-antikam iti sthitiḥ
146. ajñānāt vāruṇīm pītvā saṃskāreṇa eva śudhyati
mati-pūrvam anirdeśyam prāṇa-antikam iti sthitiḥ
146. If one drinks "vāruṇī" (spirituous liquor) out of ignorance (ajñānāt), one is purified simply by a purificatory rite (saṃskāra). However, if done intentionally, the offense is unspeakable and leads to the end of life (prāṇāntika) (as penance); such is the established rule.
अपः सुराभाजनस्था मद्यभाण्डस्थितास्तथा ।
पञ्चरात्रं पिबेत पीत्वा शङ्खपुष्पीशृतं पयः ॥१४७॥
147. apaḥ surābhājanasthā madyabhāṇḍasthitāstathā ,
pañcarātraṁ pibet pītvā śaṅkhapuṣpīśṛtaṁ payaḥ.
147. apaḥ surābhājanasthāḥ madyabhāṇḍasthitāḥ tathā
pañcarātram pibet pītvā śaṅkhapuṣpīśṛtam payaḥ
147. surābhājanasthāḥ madyabhāṇḍasthitāḥ tathā apaḥ
pītvā śaṅkhapuṣpīśṛtam payaḥ pañcarātram pibet
147. If someone drinks water that was kept in a vessel for spirituous liquor or, similarly, in a pot for intoxicating drink, they should, after having drunk that water, then drink milk boiled with śaṅkhapuṣpī for five nights as a purification.
स्पृष्ट्वा दत्त्वा च मदिरां विधिवत प्रतिगृह्य च ।
शूद्रोच्छिष्टाश्च पीत्वाऽपः कुशवारि पिबेत त्र्यहम ॥१४८॥
148. spṛṣṭvā dattvā ca madirāṁ vidhivat pratigṛhya ca ,
śūdrocchiṣṭāśca pītvā'paḥ kuśavāri pibet tryaham.
148. spṛṣṭvā dattvā ca madirām vidhivat pratigṛhya ca
śūdroccʰiṣṭāḥ ca pītvā apaḥ kuśavāri pibet tryaham
148. madirām spṛṣṭvā ca dattvā ca vidhivat pratigṛhya ca
śūdroccʰiṣṭāḥ apaḥ pītvā ca tryaham kuśavāri pibet
148. If one has touched or given spirituous liquor, or has duly received it, or has drunk water that is the leftover (ucchṣiṭa) of a śūdra, then they should drink water purified with kuśa grass for three days.
ब्राह्मणस्तु सुरापस्य गन्धमाघ्राय सोमपः ।
प्राणानप्सु त्रिरायम्य घृतं प्राश्य विशुध्यति ॥१४९॥
149. brāhmaṇastu surāpasya gandhamāghrāya somapaḥ ,
prāṇānapsu trirāyamya ghṛtaṁ prāśya viśudhyati.
149. brāhmaṇaḥ tu surāpasya gandham āghrāya somapaḥ
prāṇān apsu triḥ āyamya ghṛtam prāśya viśudhyati
149. somapaḥ brāhmaṇaḥ tu surāpasya gandham āghrāya
apsu triḥ prāṇān āyamya ghṛtam prāśya viśudhyati
149. But a Brahmin, especially one who has performed the (soma) ritual (somapa), if he accidentally inhales the smell of a liquor-drinker, can purify himself by restraining his vital breaths (prāṇas) three times while immersed in water, and then consuming clarified butter (ghṛta).
अज्ञानात प्राश्य विण्मूत्रं सुरासंस्पृष्टमेव च ।
पुनः संस्कारमर्हन्ति त्रयो वर्णा द्विजातयः ॥१५०॥
150. ajñānāt prāśya viṇmūtraṁ surāsaṁspṛṣṭameva ca ,
punaḥ saṁskāramarhanti trayo varṇā dvijātayaḥ.
150. ajñānāt prāśya viṇmūtram surāsaṃspṛṣṭam eva ca
punaḥ saṃskāram arhanti trayaḥ varṇāḥ dvijātayaḥ
150. trayaḥ dvijātayaḥ varṇāḥ ajñānāt viṇmūtram
surāsaṃspṛṣṭam eva ca prāśya punaḥ saṃskāram arhanti
150. If the three twice-born (dvijāti) classes (varṇas) unknowingly consume feces or urine, or even anything contaminated by spirituous liquor, they deserve to undergo the purification ritual (saṃskāra) again.
वपनं मेखला दण्डो भैक्षचर्या व्रतानि च ।
निवर्तन्ते द्विजातीनां पुनःसंस्कारकर्मणि ॥१५१॥
151. vapanaṁ mekhalā daṇḍo bhaikṣacaryā vratāni ca ,
nivartante dvijātīnāṁ punaḥsaṁskārakarmaṇi.
151. vapanaṃ mekhalā daṇḍaḥ bhaikṣacaryā vratāni ca
nivartante dvijātīnāṃ punaḥ saṃskārakarmaṇi
151. Tonsure, the girdle (mekhalā), the staff, begging for alms, and vows are no longer required for the twice-born (dvija) when performing subsequent purificatory rites (saṃskāra).
अभोज्यानां तु भुक्त्वाऽन्नं स्त्रीशूद्रोच्छिष्टमेव च ।
जग्ध्वा मांसमभक्ष्यं च सप्तरात्रं यवान पिबेत ॥१५२॥
152. abhojyānāṁ tu bhuktvā'nnaṁ strīśūdrocchiṣṭameva ca ,
jagdhvā māṁsamabhakṣyaṁ ca saptarātraṁ yavān pibet.
152. abhojyānāṃ tu bhuktvā annaṃ strīśūdra ucchiṣṭaṃ eva ca
jagdhavā māṃsaṃ abhakṣyaṃ ca saptarātraṃ yavān pibeta
152. If one has eaten the food of those whose eating is forbidden (abhojya), or the food remnants (ucchiṣṭa) of women or śūdras, and also consumed forbidden (abhakṣya) meat, one should drink barley for seven days.
शुक्तानि च कषायांश्च पीत्वा मेध्यान्यपि द्विजः ।
तावद भवत्यप्रयतो यावत तन्न व्रजत्यधः ॥१५३॥
153. śuktāni ca kaṣāyāṁśca pītvā medhyānyapi dvijaḥ ,
tāvad bhavatyaprayato yāvat tanna vrajatyadhaḥ.
153. śuktāni ca kaṣāyān ca pītvā medhyāni api dvijaḥ
tāvat bhavati aprayataḥ yāvat tat na vrajati adhaḥ
153. Having drunk fermented liquids (śukta) and astringent substances (kaṣāya), even if they are ritually pure (medhya), a twice-born (dvija) remains impure as long as that [substance] does not pass downwards [from the body].
विड्वराहखरोष्ट्राणां गोमायोः कपिकाकयोः ।
प्राश्य मूत्रपुरीषाणि द्विजश्चान्द्रायणं चरेत ॥१५४॥
154. viḍvarāhakharoṣṭrāṇāṁ gomāyoḥ kapikākayoḥ ,
prāśya mūtrapurīṣāṇi dvijaścāndrāyaṇaṁ caret.
154. viḍvarāhakharoṣṭrāṇāṃ gomāyoḥ kapikākayoḥ
prāśya mūtrapurīṣāṇi dvijaḥ cāndrāyaṇaṃ careta
154. Having consumed the urine and feces of dung-eating pigs, donkeys, camels, a jackal, and monkeys and crows, a twice-born (dvija) should observe the Cāndrāyaṇa penance.
शुष्काणि भुक्त्वा मांसानि भौमानि कवकानि च ।
अज्ञातं चैव सूनास्थमेतदेव व्रतं चरेत ॥१५५॥
155. śuṣkāṇi bhuktvā māṁsāni bhoṁāni kavakāni ca ,
ajñātaṁ caiva sūnāsthametadeva vrataṁ caret.
155. śuṣkāṇi bhuktvā māṃsāni bhaumāni kavakāni ca
ajñātaṃ ca eva sūnāsthaṃ etat eva vrataṃ caren
155. śuṣkāṇi māṃsāni bhaumāni kavakāni ca ajñātaṃ
ca eva sūnāsthaṃ bhuktvā etat eva vrataṃ caren
155. Having consumed dry meats, fungi (mushrooms) grown on the earth, and also meat from a slaughterhouse whose origin is unknown, one should perform this very penance.
क्रव्यादसूकरोष्ट्राणां कुक्कुटानां च भक्षणे ।
नरकाकखराणां च तप्तकृच्छ्रं विशोधनम ॥१५६॥
156. kravyādasūkaroṣṭrāṇāṁ kukkuṭānāṁ ca bhakṣaṇe ,
narakākakharāṇāṁ ca taptakṛcchraṁ viśodhanam.
156. kravyādasūkarauṣṭrāṇām kukkuṭānām ca bhakṣaṇe
narākākakharāṇām ca taptakṛcchraṃ viśodhanaṃ
156. kravyādasūkarauṣṭrāṇām kukkuṭānām ca narākākakharāṇām
ca bhakṣaṇe taptakṛcchraṃ viśodhanaṃ
156. For consuming the flesh of predators, pigs, camels, fowls, human flesh, crows, and donkeys, the Taptakṛcchra penance is the prescribed purification.
मासिकान्नं तु योऽश्नीयादसमावर्तको द्विजः ।
स त्रीण्यहान्युपवसेदेकाहं चोदके वसेत ॥१५७॥
157. māsikānnaṁ tu yo'śnīyādasamāvartako dvijaḥ ,
sa trīṇyahānyupavasedekāhaṁ codake vaset.
157. māsikānnaṃ tu yaḥ aśnīyāt asamāvartakaḥ dvijaḥ
saḥ trīṇi ahāni upavaset ekāhaṃ ca udake vaseta
157. tu yaḥ asamāvartakaḥ dvijaḥ māsikānnaṃ aśnīyāt
saḥ trīṇi ahāni upavaset ca ekāhaṃ udake vaseta
157. However, a twice-born (dvija) who has not yet completed his Vedic studies (asamāvartaka) and consumes the monthly food (māsikānna) should fast for three days and remain immersed in water for one day.
ब्रह्मचारी तु योऽश्नीयान मधु मांसं कथं चन ।
स कृत्वा प्राकृतं कृच्छ्रं व्रतशेषं समापयेत ॥१५८॥
158. brahmacārī tu yo'śnīyān madhu māṁsaṁ kathaṁ cana ,
sa kṛtvā prākṛtaṁ kṛcchraṁ vrataśeṣaṁ samāpayet.
158. brahmacārī tu yaḥ aśnīyāt na madhu māṃsaṃ kathaṃ cana
saḥ kṛtvā prākṛtaṃ kṛcchraṃ vrataśeṣaṃ samāpayet
158. tu yaḥ brahmacārī madhu māṃsaṃ kathaṃ cana na aśnīyāt
saḥ prākṛtaṃ kṛcchraṃ kṛtvā vrataśeṣaṃ samāpayet
158. But a Vedic student (brahmacārī) who should never consume honey or meat must perform an ordinary penance and then complete the remainder of his (brahmacarya) vow.
बिडालकाकाखूच्छिष्टं जग्ध्वा श्वनकुलस्य च ।
केशकीटावपन्नं च पिबेद ब्रह्मसुवर्चलाम ॥१५९॥
159. biḍālakākākhūcchiṣṭaṁ jagdhvā śvanakulasya ca ,
keśakīṭāvapannaṁ ca pibed brahmasuvarcalām.
159. biḍālakākākhūcchiṣṭam jagdhvā śvanakulasya ca
keśakīṭāvapannam ca pibet brahmasuvarcalām
159. biḍālakākākhūcchiṣṭam śvanakulasya ca
keśakīṭāvapannam ca jagdhvā brahmasuvarcalām pibet
159. If one has eaten food left over by a cat, crow, or mouse, or food belonging to a dog or mongoose, or food into which hair or insects have fallen, one should drink *brahmasuvarcalā*.
अभोज्यमन्नं नात्तव्यमात्मनः शुद्धिमिच्छता ।
अज्ञानभुक्तं तूत्तार्यं शोध्यं वाऽप्याशु शोधनैः ॥१६०॥
160. abhojyamannaṁ nāttavyamātmanaḥ śuddhimicchatā ,
ajñānabhuktaṁ tūttāryaṁ śodhyaṁ vā'pyāśu śodhanaiḥ.
160. abhojyam annam na attavyam ātmanaḥ śuddhim icchatā
ajñānabhuktam tu uttāryam śodhyam vā api āśu śodhanaiḥ
160. ātmanaḥ śuddhim icchatā abhojyam annam na attavyam tu
ajñānabhuktam uttāryam vā api āśu śodhanaiḥ śodhyam
160. One who desires personal purification (śuddhi) should not eat food that is unfit for consumption. However, if such food has been eaten unknowingly, it should either be expelled or quickly purified by appropriate purificatory rites.
एषोऽनाद्यादनस्योक्तो व्रतानां विविधो विधिः ।
स्तेयदोषापहर्तॄणां व्रतानां श्रूयतां विधिः ॥१६१॥
161. eṣo'nādyādanasyokto vratānāṁ vividho vidhiḥ ,
steyadoṣāpahartṝṇāṁ vratānāṁ śrūyatāṁ vidhiḥ.
161. eṣaḥ anādyādanasya uktaḥ vratānām vividhaḥ vidhiḥ
steyadoṣāpahartṝṇām vratānām śrūyatām vidhiḥ
161. eṣaḥ anādyādanasya vratānām vividhaḥ vidhiḥ uktaḥ
steyadoṣāpahartṝṇām vratānām vidhiḥ śrūyatām
161. This is the varied set of rules prescribed for those observances (vratas) concerning the consumption of forbidden food. Now, let the rules for the observances (vratas) that remove the sin of theft be heard.
धान्यान्नधनचौर्याणि कृत्वा कामाद द्विजोत्तमः ।
स्वजातीयगृहादेव कृच्छ्राब्देन विशुध्यति ॥१६२॥
162. dhānyānnadhanacauryāṇi kṛtvā kāmād dvijottamaḥ ,
svajātīyagṛhādeva kṛcchrābdena viśudhyati.
162. dhānyānnadhanacauryāṇi kṛtvā kāmāt dvijottamaḥ
svajātīyagṛhāt eva kṛcchra abdena viśudhyati
162. kāmāt dhānyānnadhanacauryāṇi svajātīyagṛhāt
eva kṛtvā dvijottamaḥ kṛcchra abdena viśudhyati
162. A preeminent brahmin (dvijottama) who has intentionally committed thefts of grain, food, or wealth specifically from the house of a member of his own social class, becomes purified by performing a difficult penance (kṛcchra) for one year.
मनुष्याणां तु हरणे स्त्रीणां क्षेत्रगृहस्य च ।
कूपवापीजलानां च शुद्धिश्चान्द्रायणं स्मृतम ॥१६३॥
163. manuṣyāṇāṁ tu haraṇe strīṇāṁ kṣetragṛhasya ca ,
kūpavāpījalānāṁ ca śuddhiścāndrāyaṇaṁ smṛtam.
163. manuṣyāṇām tu haraṇe strīṇām kṣetragṛhasya ca
| kūpavāpījalānām ca śuddhiḥ cāndrāyaṇam smṛtam
163. manuṣyāṇām strīṇām ca kṣetragṛhasya ca kūpavāpījalānām
ca haraṇe tu cāndrāyaṇam śuddhiḥ smṛtam
163. Indeed, for the abduction of people, including women, and for stealing fields, houses, or the waters from wells and ponds, purification is declared as the Cāndrāyaṇa vow.
द्रव्याणामल्पसाराणां स्तेयं कृत्वाऽन्यवेश्मतः ।
चरेत सांतपनं कृच्छ्रं तन्निर्यात्यात्मशुद्धये ॥१६४॥
164. dravyāṇāmalpasārāṇāṁ steyaṁ kṛtvā'nyaveśmataḥ ,
caret sāṁtapanaṁ kṛcchraṁ tanniryātyātmaśuddhaye.
164. dravyāṇām alpasārāṇām steyam kṛtvā anyaveśmataḥ |
caret sāntapanam kṛcchram tat niryātya ātmaśuddhaye
164. anyaveśmataḥ alpasārāṇām dravyāṇām steyam kṛtvā
sāntapanam kṛcchram caret tat ātmaśuddhaye niryātya
164. Having stolen trifling possessions from another's house, one should perform the Sāntapana Kṛcchra vow; that stolen item should be returned for self-purification.
भक्ष्यभोज्यापहरणे यानशय्याऽऽसनस्य च ।
पुष्पमूलफलानां च पञ्चगव्यं विशोधनम ॥१६५॥
165. bhakṣyabhojyāpaharaṇe yānaśayyā''sanasya ca ,
puṣpamūlaphalānāṁ ca pañcagavyaṁ viśodhanam.
165. bhakṣyabhojyāpaharaṇe yānaśayyāsanasya ca |
puṣpamūlaphalānām ca pañcagavyam viśodhanam
165. bhakṣyabhojyāpaharaṇe yānaśayyāsanasya ca
puṣpamūlaphalānām ca pañcagavyam viśodhanam
165. For the theft of eatables, consumables, vehicles, beds, seats, and also flowers, roots, and fruits, the pañcagavya is the means of purification.
तृणकाष्ठद्रुमाणां च शुष्कान्नस्य गुडस्य च ।
चेलचर्मामिषाणां च त्रिरात्रं स्यादभोजनम ॥१६६॥
166. tṛṇakāṣṭhadrumāṇāṁ ca śuṣkānnasya guḍasya ca ,
celacarmāmiṣāṇāṁ ca trirātraṁ syādabhojanam.
166. tṛṇakāṣṭhadrumāṇām ca śuṣkānnasya guḍasya ca
| celacarmāmiṣāṇām ca trirātram syāt abhojanam
166. tṛṇakāṣṭhadrumāṇām ca śuṣkānnasya guḍasya ca
celacarmāmiṣāṇām ca trirātram abhojanam syāt
166. And for the theft of grass, wood, trees, dry food, jaggery, cloth, hides, and meat, a three-night fast should be observed.
मणिमुक्ताप्रवालानां ताम्रस्य रजतस्य च ।
अयः ॥१६७॥
167. maṇimuktāpravālānāṁ tāmrasya rajatasya ca ,
ayaḥ.
167. maṇimuktāpravālānām
tāmrasya rajatasya ca ayaḥ
167. maṇimuktāpravālānām
tāmrasya rajatasya ca ayaḥ
167. Of jewels, pearls, and corals; of copper, of silver, and of iron.
कार्पासकीटजोर्णानां द्विशफेकशफस्य च ।
पक्षिगन्धौषधीनां च रज्ज्वाश्चैव त्र्यहं पयः ॥१६८॥
168. kārpāsakīṭajorṇānāṁ dviśaphekaśaphasya ca ,
pakṣigandhauṣadhīnāṁ ca rajjvāścaiva tryahaṁ payaḥ.
168. kārpāsakīṭajorṇānām dviśaphaikaśaphasya ca
pakṣigandhauṣadhīnām ca rajjvāḥ ca eva tryaham payaḥ
168. kārpāsakīṭajorṇānām dviśaphaikaśaphasya ca
pakṣigandhauṣadhīnām ca rajjvāḥ ca eva tryaham payaḥ
168. Regarding cotton, silk, and wool; cloven-hoofed and single-hoofed animals; birds, perfumes, and medicinal herbs; and ropes: (one should drink) milk for three days.
एतैर्व्रतैरपोहेत पापं स्तेयकृतं द्विजः ।
अगम्यागमनीयं तु व्रतैरेभिरपानुदेत ॥१६९॥
169. etairvratairapoheta pāpaṁ steyakṛtaṁ dvijaḥ ,
agamyāgamanīyaṁ tu vratairebhirapānudet.
169. etaiḥ vrataiḥ apoheta pāpam steyakṛtam dvijaḥ
agamyāgamanīyam tu vrataiḥ ebhiḥ apānudeta
169. dvijaḥ etaiḥ vrataiḥ steyakṛtam pāpam apoheta
tu ebhiḥ vrataiḥ agamyāgamanīyam apānudeta
169. By these vows, a twice-born (dvija) should remove the sin committed by theft. But a sin involving unlawful intercourse, he should atone for with these very vows.
गुरुतल्पव्रतं कुर्याद रेतः सिक्त्वा स्वयोनिषु ।
सख्युः पुत्रस्य च स्त्रीषु कुमारीष्वन्त्यजासु च ॥१७०॥
170. gurutalpavrataṁ kuryād retaḥ siktvā svayoniṣu ,
sakhyuḥ putrasya ca strīṣu kumārīṣvantyajāsu ca.
170. gurutalpavratam kuryāt retaḥ siktvā svayoniṣu
sakhyuḥ putrasya ca strīṣu kumārīṣu antyajāsu ca
170. sakhyaḥ putrasya ca strīṣu kumārīṣu antyajāsu ca
svayoniṣu retaḥ siktvā gurutalpavratam kuryāt
170. One should perform the penance for defiling the guru's bed by emitting semen into one's own women, and into the wives of a friend or a son, and into virgins, and into women of the lowest class.
पैतृस्वसेयीं भगिनीं स्वस्रीयां मातुरेव च ।
मातुश्च भ्रातुस्तनयां गत्वा चान्द्रायणं चरेत ॥१७१॥
171. paitṛsvaseyīṁ bhaginīṁ svasrīyāṁ mātureva ca ,
mātuśca bhrātustanayāṁ gatvā cāndrāyaṇaṁ caret.
171. paitṛsvaseyīm bhaginīm svasr̥yām mātuḥ eva ca
mātuḥ ca bhrātuḥ tanayām gatvā cāndrāyaṇam caret
171. paitṛsvaseyīm bhaginīm svasr̥yām mātuḥ eva ca
mātuḥ ca bhrātuḥ tanayām gatvā cāndrāyaṇam caret
171. Having had sexual relations with a paternal aunt's daughter, a sister, a sister's daughter, a maternal aunt's daughter, or a maternal uncle's daughter, one should perform the Cāndrāyaṇa penance.
एतास्तिस्रस्तु भार्यार्थे नोपयच्छेत तु बुद्धिमान ।
ज्ञातित्वेनानुपेयास्ताः पतति ह्युपयन्नधः ॥१७२॥
172. etāstisrastu bhāryārthe nopayacchet tu buddhimān ,
jñātitvenānupeyāstāḥ patati hyupayannadhaḥ.
172. etāḥ tisraḥ tu bhāryā-arthe na upayaccheta tu buddhimān
jñātitvena anupeyāḥ tāḥ patati hi upayan adhaḥ
172. buddhimān tu etāḥ tisraḥ bhāryā-arthe na upayaccheta
hi tāḥ jñātitvena anupeyāḥ upayan adhaḥ patati
172. A wise person should certainly not take these three (women) as wives, for they are not to be approached due to kinship, and by marrying them, one certainly falls into degradation.
अमानुषीषू पुरुष उदक्यायामयोनिषु ।
रेतः सिक्त्वा जले चैव कृच्छ्रं सांतपनं चरेत ॥१७३॥
173. amānuṣīṣū puruṣa udakyāyāmayoniṣu ,
retaḥ siktvā jale caiva kṛcchraṁ sāṁtapanaṁ caret.
173. amānuṣīṣu puruṣaḥ udakyāyām ayoniṣu retaḥ
siktvā jale ca eva kṛcchram sāntapanam caret
173. puruṣaḥ amānuṣīṣu udakyāyām ayoniṣu jale ca
eva retaḥ siktvā kṛcchram sāntapanam caret
173. If a man discharges semen with non-human females, with a menstruating woman, in improper openings (ayoni), or in water, he should perform the Sāntapana penance.
मैथुनं तु समासेव्य पुंसि योषिति वा द्विजः ।
गोयानेऽप्सु दिवा चैव सवासाः स्नानमाचरेत ॥१७४॥
174. maithunaṁ tu samāsevya puṁsi yoṣiti vā dvijaḥ ,
goyāne'psu divā caiva savāsāḥ snānamācaret.
174. maithunam tu samāsevya puṃsi yoṣiti vā dvijaḥ
go-yāne apsu divā ca eva savāsāḥ snānam ācaret
174. dvijaḥ maithunam tu puṃsi vā yoṣiti go-yāne apsu
divā ca eva savāsāḥ samāsevya snānam ācaret
174. If a twice-born has sexual intercourse with a man or a woman, on a cow-cart, in water, during the day, or while clothed, he should perform a ritual bath.
चण्डालान्त्यस्त्रियो गत्वा भुक्त्वा च प्रतिगृह्य च ।
पतत्यज्ञानतो विप्रो ज्ञानात साम्यं तु गच्छति ॥१७५॥
175. caṇḍālāntyastriyo gatvā bhuktvā ca pratigṛhya ca ,
patatyajñānato vipro jñānāt sāmyaṁ tu gacchati.
175. caṇḍālāntyastriyaḥ gatvā bhuktvā ca pratigṛhya ca
patati ajñānataḥ vipraḥ jñānāt sāmyam tu gacchati
175. vipraḥ ajñānataḥ caṇḍālāntyastriyaḥ gatvā ca bhuktvā
ca pratigṛhya patati tu jñānāt sāmyam gacchati
175. A brahmin who, out of ignorance, has approached, eaten with, or accepted gifts from women of the caṇḍāla (outcaste) or lowest classes, falls (from his status). However, if he does this knowingly, he attains the same degraded status.
विप्रदुष्टां स्त्रियं भर्ता निरुन्ध्यादेकवेश्मनि ।
यत पुंसः परदारेषु तच्चैनां चारयेद व्रतम ॥१७६॥
176. vipraduṣṭāṁ striyaṁ bhartā nirundhyādekaveśmani ,
yat puṁsaḥ paradāreṣu taccaināṁ cārayed vratam.
176. vipraduṣṭām striyam bhartā nirundhyāt ekaveśmani
yat puṃsaḥ paradāreṣu tat ca enām cārayet vratam
176. bhartā vipraduṣṭām striyam ekaveśmani nirundhyāt.
ca yat puṃsaḥ paradāreṣu [vratam] tat enām cārayet.
176. A husband should confine a greatly corrupted wife to a single dwelling. He should make her observe the same penance (vrata) that is prescribed for a man who commits adultery with another's wife.
सा चेत पुनः प्रदुष्येत तु सदृशेनोपमन्त्रिता ।
कृच्छ्रं चान्द्रायणं चैव तदस्याः पावनं स्मृतम ॥१७७॥
177. sā cet punaḥ praduṣyet tu sadṛśenopamantritā ,
kṛcchraṁ cāndrāyaṇaṁ caiva tadasyāḥ pāvanaṁ smṛtam.
177. sā cet punaḥ praduṣyeta tu sadṛśena upamantritā
kṛcchram cāndrāyaṇam ca eva tat asyāḥ pāvanam smṛtam
177. tu cet sā sadṛśena upamantritā punaḥ praduṣyeta,
tat asyāḥ kṛcchram ca cāndrāyaṇam eva pāvanam smṛtam.
177. If, however, she (the wife) should again become corrupted, being seduced by a man of equal status, then the Kṛcchra and Cāndrāyaṇa penances are declared to be her purification.
यत करोत्येकरात्रेण वृषलीसेवनाद द्विजः ।
तद भैक्षभुज्जपन्नित्यं त्रिभिर्वर्षैर्व्यपोहति ॥१७८॥
178. yat karotyekarātreṇa vṛṣalīsevanād dvijaḥ ,
tad bhaikṣabhujjapannityaṁ tribhirvarṣairvyapohati.
178. yat karoti ekarātreṇa vṛṣalīsevanāt dvijaḥ tat
bhaikṣabhuk japan nityam tribhiḥ varṣaiḥ vyapohati
178. dvijaḥ yat vṛṣalīsevanāt ekarātreṇa karoti [pāpam],
tat nityam bhaikṣabhuk japan tribhiḥ varṣaiḥ vyapohati.
178. The sin which a brahmin (dvija) incurs in a single night by cohabiting with a śūdra woman (vṛṣalī), he expiates that (sin) by constantly living on alms and chanting (mantras) for three years.
एषा पापकृतामुक्ता चतुर्णामपि निष्कृतिः ।
पतितैः संप्रयुक्तानामिमाः शृणुत निष्कृतीः ॥१७९॥
179. eṣā pāpakṛtāmuktā caturṇāmapi niṣkṛtiḥ ,
patitaiḥ saṁprayuktānāmimāḥ śṛṇuta niṣkṛtīḥ.
179. eṣā pāpakṛtām uktā caturṇām api niṣkṛtiḥ
patitaiḥ saṃprayuktānām imāḥ śṛṇuta niṣkṛtīḥ
179. eṣā caturṇām api pāpakṛtām niṣkṛtiḥ uktā
patitaiḥ saṃprayuktānām imāḥ niṣkṛtīḥ śṛṇuta
179. This atonement has been declared for the four kinds of wrongdoers. Now, listen to these expiations for those who have associated with outcasts.
संवत्सरेण पतति पतितेन सहाचरन ।
याजनाध्यापनाद यौनान्न तु यानासनाशनात ॥१८०॥
180. saṁvatsareṇa patati patitena sahācaran ,
yājanādhyāpanād yaunānna tu yānāsanāśanāt.
180. saṃvatsareṇa patati patitena sahācaran
yājanādhyāpanāt yaunāt na tu yānāsanāśanāt
180. patitena yājanādhyāpanāt yaunāt sahācaran
saṃvatsareṇa patati tu yānāsanāśanāt na
180. One becomes an outcast within a year by associating with an outcast through officiating a (yajana) Vedic ritual, teaching, or matrimonial relations, but not merely by riding, sitting, or eating with them.
यो येन पतितेनैषां संसर्गं याति मानवः ।
स तस्यैव व्रतं कुर्यात तत्संसर्गविशुद्धये ॥१८१॥
181. yo yena patitenaiṣāṁ saṁsargaṁ yāti mānavaḥ ,
sa tasyaiva vrataṁ kuryāt tatsaṁsargaviśuddhaye.
181. yaḥ yena patitena eṣām saṃsargam yāti mānavaḥ saḥ
tasya eva vratam kuryāt tat saṃsargaviśuddhaye
181. yaḥ mānavaḥ yena patitena eṣām saṃsargam yāti saḥ
tat saṃsargaviśuddhaye tasya eva vratam kuryāt
181. Whatever person establishes contact with any of these outcasts, he should perform the same penance (vrata) as that outcast for the purification from that association.
पतितस्योदकं कार्यं सपिण्डैर्बान्धवैर्बहिः ।
निन्दितेऽहनि सायाह्ने ज्ञातिर्त्विग्गुरुसंनिधौ ॥१८२॥
182. patitasyodakaṁ kāryaṁ sapiṇḍairbāndhavairbahiḥ ,
nindite'hani sāyāhne jñātirtviggurusaṁnidhau.
182. patitasya udakam kāryam sapiṇḍaiḥ bāndhavaiḥ bahiḥ
nindite ahani sāyāhne jñātiḥ ṛtvik gurusaṃnidhau
182. patitasya udakam kāryam sapiṇḍaiḥ bāndhavaiḥ bahiḥ
nindite ahani sāyāhne jñātiḥ ṛtvik gurusaṃnidhau
182. The ritual offering of water for an outcast should be performed by his kinsmen and other relatives outside the village, on a censured day, at sunset, in the presence of his kinsmen, officiating priests, and the teacher (guru).
दासी घटमपां पूर्णं पर्यस्येत प्रेतवत पदा ।
अहोरात्रमुपासीरन्नशौचं बान्धवैः सह ॥१८३॥
183. dāsī ghaṭamapāṁ pūrṇaṁ paryasyet pretavat padā ,
ahorātramupāsīrannaśaucaṁ bāndhavaiḥ saha.
183. dāsī ghaṭam apām pūrṇam paryasyeta pretavat
padā ahorātram upāsīran aśaucam bāndhavaiḥ saha
183. dāsī apām pūrṇam ghaṭam pretavat padā paryasyeta
ahorātram bāndhavaiḥ saha aśaucam upāsīran
183. A maidservant should overturn a pot full of water with her foot, as if for a departed soul. The relatives should observe a state of ritual impurity (aśauca) for a day and a night together.
निवर्तेरंश्च तस्मात तु संभाषणसहासने ।
दायाद्यस्य प्रदानं च यात्रा चैव हि लौकिकी ॥१८४॥
184. nivarteraṁśca tasmāt tu saṁbhāṣaṇasahāsane ,
dāyādyasya pradānaṁ ca yātrā caiva hi laukikī.
184. nivarteran ca tasmāt tu sambhāṣaṇasahāsane
dāyādyasya pradānam ca yātrā ca eva hi laukikī
184. tasmāt tu sambhāṣaṇasahāsane ca dāyādyasya
pradānam ca laukikī yātrā eva hi nivarteran
184. They should, therefore, refrain from conversation and sharing seats due to that (ritual impurity). The giving of inheritance and customary social engagements are also prohibited.
ज्येष्ठता च निवर्तेत ज्येष्ठावाप्यं च यद धनम ।
ज्येष्ठांशं प्राप्नुयाच्चास्य यवीयान गुणतोऽधिकः ॥१८५॥
185. jyeṣṭhatā ca nivarteta jyeṣṭhāvāpyaṁ ca yad dhanam ,
jyeṣṭhāṁśaṁ prāpnuyāccāsya yavīyān guṇato'dhikaḥ.
185. jyeṣṭhatā ca nivarteta jyeṣṭhāvāpyam ca yat dhanam
jyeṣṭhāṃśam prāpnuyāt ca asya yavīyān guṇataḥ adhikaḥ
185. jyeṣṭhatā ca nivarteta yat ca jyeṣṭhāvāpyam dhanam
asya guṇataḥ adhikaḥ yavīyān jyeṣṭhāṃśam ca prāpnuyāt
185. Seniority (jyeṣṭhatā) should also cease, as should any wealth due to the eldest. And the younger brother, if superior in qualities, should obtain the elder's share.
प्रायश्चित्ते तु चरिते पूर्णकुम्भमपां नवम ।
तेनैव सार्धं प्रास्येयुः स्नात्वा पुण्ये जलाशये ॥१८६॥
186. prāyaścitte tu carite pūrṇakumbhamapāṁ navam ,
tenaiva sārdhaṁ prāsyeyuḥ snātvā puṇye jalāśaye.
186. prāyaścitte tu carite pūrṇakumbham apām navam
tena eva sārdham prāsyeyuḥ snātvā puṇye jalāśaye
186. tu prāyaścitte carite snātvā puṇye jalāśaye tena
eva sārdham navam apām pūrṇakumbham prāsyeyuḥ
186. However, when the penance (prāyaścitta) has been completed, they should then throw a new, full pot of water along with that person, after bathing in a sacred body of water.
स त्वप्सु तं घटं प्रास्य प्रविश्य भवनं स्वकम ।
सर्वाणि ज्ञातिकार्याणि यथापूर्वं समाचरेत ॥१८७॥
187. sa tvapsu taṁ ghaṭaṁ prāsya praviśya bhavanaṁ svakam ,
sarvāṇi jñātikāryāṇi yathāpūrvaṁ samācaret.
187. saḥ tu apsu tam ghaṭam prāsya praviśya bhavanam
svakam sarvāṇi jñātikāryāṇi yathāpūrvam samācaret
187. saḥ tu tam ghaṭam apsu prāsya svakam bhavanam
praviśya sarvāṇi jñātikāryāṇi yathāpūrvam samācaret
187. He, having thrown that pot into the water, should enter his own house and then perform all family duties as he did previously.
एतदेव विधिं कुर्याद योषित्सु पतितास्वपि ।
वस्त्रान्नपानं देयं तु वसेयुश्च गृहान्तिके ॥१८८॥
188. etadeva vidhiṁ kuryād yoṣitsu patitāsvapi ,
vastrānnapānaṁ deyaṁ tu vaseyuśca gṛhāntike.
188. etat eva vidhim kuryāt yoṣitsu patitāsu api
vastrannapānam deyam tu vaseyuḥ ca gṛhāntike
188. etat eva vidhim patitāsu yoṣitsu api kuryāt
tu vastrannapānam deyam ca gṛhāntike vaseyuḥ
188. This very rule should be applied even to fallen women. Clothes, food, and drink should certainly be given to them, and they should reside near the house.
एनस्विभिरनिर्णिक्तैर्नार्थं किं चित सहाचरेत ।
कृतनिर्णेजनांश्चैव न जुगुप्सेत कर्हि चित ॥१८९॥
189. enasvibhiranirṇiktairnārthaṁ kiṁ cit sahācaret ,
kṛtanirṇejanāṁścaiva na jugupseta karhi cit.
189. enasvibhiḥ anirṇiktaiḥ na artham kim cit saha
ācaret kṛtanirṇejanān ca eva na jugupseta karhi cit
189. anirṇiktaiḥ enasvibhiḥ saha kim cit artham na
ācaret ca eva kṛtanirṇejanān na karhi cit jugupseta
189. One should not undertake any matter with unpurified sinners. And one should never despise those who have completed their expiation.
बालघ्नांश्च कृतघ्नांश्च विशुद्धानपि धर्मतः ।
शरणागतहन्तॄंश्च स्त्रीहन्तॄंश्च न संवसेत ॥१९०॥
190. bālaghnāṁśca kṛtaghnāṁśca viśuddhānapi dharmataḥ ,
śaraṇāgatahantṝṁśca strīhantṝṁśca na saṁvaset.
190. bālaghnān ca kṛtaghnān ca viśuddhān api dharmataḥ
śaraṇāgatahantṝn ca strīhantṝn ca na saṃvaseta
190. bālaghnān ca kṛtaghnān ca (api dharmataḥ viśuddhān)
śaraṇāgatahantṝn ca strīhantṝn ca na saṃvaseta
190. One should not associate with child-killers, nor with the ungrateful (even if they are purified according to natural law (dharma)), nor with those who slay refugees, nor with women-killers.
येषां द्विजानां सावित्री नानूच्येत यथाविधि ।
तांश्चारयित्वा त्रीन कृच्छ्रान यथाविध्योपनाययेत ॥१९१॥
191. yeṣāṁ dvijānāṁ sāvitrī nānūcyeta yathāvidhi ,
tāṁścārayitvā trīn kṛcchrān yathāvidhyopanāyayet.
191. yeṣām dvijānām sāvitrī na anūcyeta yathāvidhi tān
ca cārayitvā trīn kṛcchrān yathāvidhi upanāyayeta
191. yeṣām dvijānām sāvitrī yathāvidhi na anūcyeta tān
ca trīn kṛcchrān cārayitvā yathāvidhi upanāyayeta
191. For those twice-born (dvija) individuals for whom the Sāvitrī mantra has not been recited according to the proper procedure, one should initiate them again, in due form, after making them perform three Kṛcchra penances.
प्रायश्चित्तं चिकीर्षन्ति विकर्मस्थास्तु ये द्विजाः ।
ब्रह्मणा च परित्यक्तास्तेषामप्येतदादिशेत ॥१९२॥
192. prāyaścittaṁ cikīrṣanti vikarmasthāstu ye dvijāḥ ,
brahmaṇā ca parityaktāsteṣāmapyetadādiśet.
192. prāyaścittam cikīrṣanti vikarmasthāḥ tu ye dvijāḥ
brahmaṇā ca parityaktāḥ teṣām api etat ādiśeta
192. tu ye dvijāḥ vikarmasthāḥ prāyaścittam cikīrṣanti
ca brahmaṇā parityaktāḥ teṣām api etat ādiśeta
192. For those twice-born (dvija) individuals who are engaged in forbidden acts and wish to perform atonement, and who have been abandoned by Brahmins (brahman), this same (penance) should also be prescribed.
यद गर्हितेनार्जयन्ति कर्मणा ब्राह्मणा धनम ।
तस्योत्सर्गेण शुध्यन्ति जप्येन तपसैव च ॥१९३॥
193. yad garhitenārjayanti karmaṇā brāhmaṇā dhanam ,
tasyotsargeṇa śudhyanti japyena tapasaiva ca.
193. yat garhitena arjayanti karmaṇā brāhmaṇāḥ dhanam
tasya utsargeṇa śudhyanti japyena tapasā eva ca
193. brāhmaṇāḥ yat garhitena karmaṇā dhanam arjayanti
tasya utsargeṇa ca japyena eva tapasā śudhyanti
193. The wealth that Brahmins acquire through reprehensible actions (karma), they are purified by its abandonment, and by recitation (japa), and by austerity (tapas) as well.
जपित्वा त्रीणि सावित्र्याः सहस्राणि समाहितः ।
मासं गोष्ठे पयः पीत्वा मुच्यतेऽसत्प्रतिग्रहात ॥१९४॥
194. japitvā trīṇi sāvitryāḥ sahasrāṇi samāhitaḥ ,
māsaṁ goṣṭhe payaḥ pītvā mucyate'satpratigrahāt.
194. japitvā trīṇi sāvitryāḥ sahasrāṇi samāhitaḥ
māsam goṣṭhe payaḥ pītvā mucyate asatpratigrahāt
194. samāhitaḥ sāvitryāḥ trīṇi sahasrāṇi japitvā
māsam goṣṭhe payaḥ pītvā asatpratigrahāt mucyate
194. After reciting three thousand Sāvitrī (mantras) with concentration, and having drunk only milk in a cowshed for one month, one is liberated (mokṣa) from the sin of accepting improper gifts.
उपवासकृशं तं तु गोव्रजात पुनरागतम ।
प्रणतं प्रति पृच्छेयुः साम्यं सौम्यैच्छसीति किम ॥१९५॥
195. upavāsakṛśaṁ taṁ tu govrajāt punarāgatam ,
praṇataṁ prati pṛccheyuḥ sāmyaṁ soṁyaicchasīti kim.
195. upavāsakṛśam tam tu govrājāt punarāgatam praṇatam
prati pṛccheyuḥ sāmyam saumya icchasi iti kim
195. tu govrājāt punarāgatam upavāsakṛśam praṇatam tam
prati pṛccheyuḥ "saumya kim sāmyam icchasi iti"
195. Upon his return from the cowherd, emaciated by fasting and having bowed down, they should ask him, "O gentle one, do you desire equality?"
सत्यमुक्त्वा तु विप्रेषु विकिरेद यवसं गवाम ।
गोभिः प्रवर्तिते तीर्थे कुर्युस्तस्य परिग्रहम ॥१९६॥
196. satyamuktvā tu vipreṣu vikired yavasaṁ gavām ,
gobhiḥ pravartite tīrthe kuryustasya parigraham.
196. satyam uktvā tu vipreṣu vikiret yavasam gavām
gobhiḥ pravartite tīrthe kuryuḥ tasya parigraham
196. tu vipreṣu satyam uktvā gavām yavasam vikiret
gobhiḥ tīrthe pravartite tasya parigraham kuryuḥ
196. Having spoken the truth among the Brahmins, he should scatter fodder for the cows. If a sacred place (tīrtha) is established by the cows, they (the Brahmins) should then accept him.
व्रात्यानां याजनं कृत्वा परेषामन्त्यकर्म च ।
अभिचारमहीनं च त्रिभिः कृच्छ्रैर्व्यपोहति ॥१९७॥
197. vrātyānāṁ yājanaṁ kṛtvā pareṣāmantyakarma ca ,
abhicāramahīnaṁ ca tribhiḥ kṛcchrairvyapohati.
197. vrātyānām yājanam kṛtvā pareṣām antyakarma ca
abhicāram ahīnam ca tribhiḥ kṛcchraiḥ vyapohati
197. vrātyānām yājanam ca pareṣām antyakarma ca
abhicāram ahīnam kṛtvā tribhiḥ kṛcchraiḥ vyapohati
197. Having officiated a *Vedic ritual* (yajña) for *vrātyas* and performed the funeral rites for those of other, lower classes, and (having engaged in) hostile incantations or (officiated) an *ahīna* (Vedic ritual), one atones for these (sins) with three *kṛcchra* penances.
शरणागतं परित्यज्य वेदं विप्लाव्य च द्विजः ।
संवत्सरं यवाहारस्तत पापमपसेधति ॥१९८॥
198. śaraṇāgataṁ parityajya vedaṁ viplāvya ca dvijaḥ ,
saṁvatsaraṁ yavāhārastat pāpamapasedhati.
198. śaraṇāgatam parityajya vedam viplāvya ca dvijaḥ
saṃvatsaram yavāhāraḥ tataḥ pāpam apasedhati
198. dvijaḥ śaraṇāgatam parityajya ca vedam viplāvya
saṃvatsaram yavāhāraḥ tataḥ pāpam apasedhati
198. A Brahmin (dvija), having abandoned a refugee and corrupted the *Veda*, expiates that sin by subsisting on barley for a year.
श्वशृगालखरैर्दष्टो ग्राम्यैः क्रव्याद्भिरेव च ।
नराश्वोष्ट्रवराहैश्च प्राणायामेन शुध्यति ॥१९९॥
199. śvaśṛgālakharairdaṣṭo grāmyaiḥ kravyādbhireva ca ,
narāśvoṣṭravarāhaiśca prāṇāyāmena śudhyati.
199. śvaśṛgālakharaiḥ daṣṭaḥ grāmyaiḥ kravyādbhiḥ eva
ca narāśvoṣṭravarāhaiḥ ca prāṇāyāmena śudhyati
199. śvaśṛgālakharaiḥ grāmyaiḥ kravyādbhiḥ eva ca
narāśvoṣṭravarāhaiḥ ca daṣṭaḥ prāṇāyāmena śudhyati
199. If bitten by dogs, jackals, donkeys, or by village carnivorous animals, or by humans, horses, camels, and boars, one becomes purified through breath control (prāṇāyāma).
षष्ठान्नकालता मासं संहिताजप एव वा ।
होमाश्च सकला नित्यमपाङ्क्त्यानां विशोधनम ॥२००॥
200. ṣaṣṭhānnakālatā māsaṁ saṁhitājapa eva vā ,
homāśca sakalā nityamapāṅktyānāṁ viśodhanam.
200. ṣaṣṭhānnakālatā māsam saṃhitājapaḥ eva vā
homāḥ ca sakalāḥ nityam apāṅktyānām viśodhanam
200. ṣaṣṭhānnakālatā māsam vā saṃhitājapaḥ eva vā
sakalāḥ homāḥ nityam apāṅktyānām viśodhanam
200. Observing a diet of eating only every sixth meal for a month, or chanting the (Saṃhitā) Vedic texts, or performing all (homa) fire rituals regularly, serves as a purification for those who are excluded from a communal meal (apāṅktya).
उष्ट्रयानं समारुह्य खरयानं तु कामतः ।
स्नात्वा तु विप्रो दिग्वासाः प्राणायामेन शुध्यति ॥२०१॥
201. uṣṭrayānaṁ samāruhya kharayānaṁ tu kāmataḥ ,
snātvā tu vipro digvāsāḥ prāṇāyāmena śudhyati.
201. uṣṭrayānam samāruhya kharayānam tu kāmataḥ
snātvā tu vipraḥ digvāsāḥ prāṇāyāmena śudhyati
201. tu vipraḥ uṣṭrayānam kharayānam tu kāmataḥ
samāruhya digvāsāḥ snātvā prāṇāyāmena śudhyati
201. If a (vipra) Brahmin willfully mounts a camel-cart or a donkey-cart, he becomes purified through breath control (prāṇāyāma) after bathing while naked.
विनाऽद्भिरप्सु वाऽप्यार्तः शारीरं संनिषेव्य च ।
सचैलो बहिराप्लुत्य गामालभ्य विशुध्यति ॥२०२॥
202. vinā'dbhirapsu vā'pyārtaḥ śārīraṁ saṁniṣevya ca ,
sacailo bahirāplutya gāmālabhya viśudhyati.
202. vinā adbhiḥ apsu vā api ārtaḥ śārīram saṃniṣevya
ca sacailaḥ bahiḥ āplutya gām ālabhya viśudhyati
202. ārtaḥ api vinā adbhiḥ vā apsu śārīram saṃniṣevya
ca sacailaḥ bahiḥ āplutya gām ālabhya viśudhyati
202. Even when one is distressed, after having performed bodily functions (either without water or in water), one becomes purified by bathing fully clothed outside and by touching a cow.
वेदोदितानां नित्यानां कर्मणां समतिक्रमे ।
स्नातकव्रतलोपे च प्रायश्चित्तमभोजनम ॥२०३॥
203. vedoditānāṁ nityānāṁ karmaṇāṁ samatikrame ,
snātakavratalope ca prāyaścittamabhojanam.
203. veda-uditānām nityānām karmaṇām samatikrame
snātaka-vrata-lope ca prāyaścittam abhojanam
203. veda-uditānām nityānām karmaṇām samatikrame
ca snātaka-vrata-lope prāyaścittam abhojanam
203. For the transgression of the regular (nitya) duties enjoined by the Vedas, and for the breach of a snātaka's vow, the prescribed expiation is fasting.
हुङ्कारं ब्राह्मणस्योक्त्वा त्वङ्कारं च गरीयसः ।
स्नात्वाऽनश्नन्नहः शेषमभिवाद्य प्रसादयेत ॥२०४॥
204. huṅkāraṁ brāhmaṇasyoktvā tvaṅkāraṁ ca garīyasaḥ ,
snātvā'naśnannahaḥ śeṣamabhivādya prasādayet.
204. huṅkāram brāhmaṇasya uktvā tvamkāram ca garīyasaḥ
snātvā anaśnan ahaḥ śeṣam abhivādya prasādayet
204. brāhmaṇasya huṅkāram ca garīyasaḥ tvamkāram uktvā
snātvā anaśnan ahaḥ śeṣam abhivādya prasādayet
204. If one utters a contemptuous "hum" (huṅkāra) to a Brahmin, or addresses a superior person with a disrespectful "you" (tvamkāra), one should bathe, fast for the remainder of the day, and then pacify them by reverently saluting.
ताडयित्वा तृणेनापि कण्ठे वाऽबध्य वाससा ।
विवादे वा विनिर्जित्य प्रणिपत्य प्रसादयेत ॥२०५॥
205. tāḍayitvā tṛṇenāpi kaṇṭhe vā'badhya vāsasā ,
vivāde vā vinirjitya praṇipatya prasādayet.
205. tāḍayitvā tṛṇena api kaṇṭhe vā ābadhya vāsasā
vivāde vā vinirjitya praṇipatya prasādayet
205. tṛṇena api tāḍayitvā vā vāsasā kaṇṭhe ābadhya
vā vivāde vinirjitya praṇipatya prasādayet
205. Even if one has struck another with a blade of grass, or tied them by the neck with a cloth, or defeated them in a dispute, one should appease them by prostrating oneself.
अवगूर्य त्वब्दशतं सहस्रमभिहत्य च ।
जिघांसया ब्राह्मणस्य नरकं प्रतिपद्यते ॥२०६॥
206. avagūrya tvabdaśataṁ sahasramabhihatya ca ,
jighāṁsayā brāhmaṇasya narakaṁ pratipadyate.
206. avagūrya tu abda-śatam sahasram abhihatya ca
jighāṃsayā brāhmaṇasya narakam pratipadyate
206. brāhmaṇasya jighāṃsayā avagūrya tu abda-śatam
ca sahasram abhihatya narakam pratipadyate
206. One who merely threatens a Brahmin (without striking), or strikes a Brahmin a hundred or a thousand times with the intention to kill, indeed attains hell (naraka).
शोणितं यावतः पांसून सङ्गृह्णाति महीतले ।
तावन्त्यब्दसहस्राणि तत्कर्ता नरके वसेत ॥२०७॥
207. śoṇitaṁ yāvataḥ pāṁsūn saṅgṛhṇāti mahītale ,
tāvantyabdasahasrāṇi tatkartā narake vaset.
207. śoṇitam yāvataḥ pāṃsūn saṅgṛhṇāti mahītale
tāvanti abdasahasrāṇi tatkartā narake vaseta
207. mahītale śoṇitam yāvataḥ pāṃsūn saṅgṛhṇāti
tāvanti abdasahasrāṇi tatkartā narake vaseta
207. For as many thousands of years as the blood covers dust particles on the ground, the one who caused it will reside in hell (narake).
अवगूर्य चरेत कृच्छ्रमतिकृच्छ्रं निपातने ।
कृच्छ्रातिकृच्छ्रौ कुर्वीत विप्रस्योत्पाद्य शोणितम ॥२०८॥
208. avagūrya caret kṛcchramatikṛcchraṁ nipātane ,
kṛcchrātikṛcchrau kurvīta viprasyotpādya śoṇitam.
208. avagūrya careta kṛcchram atikṛcchram nipātane
kṛcchrātikṛcchrau kurvīta viprasya utpādya śoṇitam
208. avagūrya kṛcchram careta nipātane atikṛcchram (careta)
viprasya śoṇitam utpādya kṛcchrātikṛcchrau kurvīta
208. Upon merely threatening, one should perform the "kṛcchra" penance; for a serious assault (nipātane), the "atikṛcchra" penance. If one causes blood (śoṇitam) to flow from a brahmin (vipra), one should perform both the "kṛcchra" and "atikṛcchra" penances.
अनुक्तनिष्कृतीनां तु पापानामपनुत्तये ।
शक्तिं चावेक्ष्य पापं च प्रायश्चित्तं प्रकल्पयेत ॥२०९॥
209. anuktaniṣkṛtīnāṁ tu pāpānāmapanuttaye ,
śaktiṁ cāvekṣya pāpaṁ ca prāyaścittaṁ prakalpayet.
209. anuktanikṛtīnām tu pāpānām apanuttaye śaktim
ca āvekṣya pāpam ca prāyaścittam prakalpayeta
209. tu anuktanikṛtīnām pāpānām apanuttaye śaktim
ca pāpam ca āvekṣya prāyaścittam prakalpayeta
209. However, for the removal (apanuttaye) of sins (pāpānām) for which no specific atonement (niṣkṛti) is mentioned, one should determine a penance (prāyaścittam) by considering both the ability (śakti) (of the offender) and the gravity of the sin (pāpa).
यैरभ्युपायैरेनांसि मानवो व्यपकर्षति ।
तान वोऽभ्युपायान वक्ष्यामि देवर्षिपितृसेवितान ॥२१०॥
210. yairabhyupāyairenāṁsi mānavo vyapakarṣati ,
tān vo'bhyupāyān vakṣyāmi devarṣipitṛsevitān.
210. yaiḥ abhyupāyaiḥ enāṃsi mānavaḥ vyapakarṣati
tān vaḥ abhyupāyān vakṣyāmi devarṣipitṛsevitān
210. (ahaṃ) vaḥ yaiḥ abhyupāyaiḥ mānavaḥ enāṃsi vyapakarṣati
tān devarṣipitṛsevitān abhyupāyān vakṣyāmi
210. I will declare to you those methods by which a human being removes (his) sins, methods that have been resorted to by gods, sages, and ancestors.
त्र्यहं प्रातस्त्र्यहं सायं त्र्यहमद्यादयाचितम ।
त्र्यहं परं च नाश्नीयात प्राजापत्यं चरन द्विजः ॥२११॥
211. tryahaṁ prātastryahaṁ sāyaṁ tryahamadyādayācitam ,
tryahaṁ paraṁ ca nāśnīyāt prājāpatyaṁ caran dvijaḥ.
211. tryaham prātaḥ tryaham sāyam tryaham adyāt ayācitam
tryaham param ca na aśnīyāt prājāpatyam caran dvijaḥ
211. dvijaḥ prājāpatyam caran tryaham prātaḥ tryaham sāyam
tryaham ayācitam adyāt ca param tryaham na aśnīyāt
211. A twice-born (dvija) observing the Prajapatya penance should eat for three days in the morning, for three days in the evening, and for three days (only) unasked food; and for the subsequent three days, he should not eat at all.
गोमूत्रं गोमयं क्षीरं दधि सर्पिः कुशोदकम ।
एकरात्रोपवासश्च कृच्छ्रं सांतपनं स्मृतम ॥२१२॥
212. gomūtraṁ gomayaṁ kṣīraṁ dadhi sarpiḥ kuśodakam ,
ekarātropavāsaśca kṛcchraṁ sāṁtapanaṁ smṛtam.
212. gomūtram gomayam kṣīram dadhi sarpiḥ kuśodakam
ekarātropavāsaḥ ca kṛcchram sāntapanam smṛtam
212. gomūtram gomayam kṣīram dadhi sarpiḥ kuśodakam
ca ekarātropavāsaḥ sāntapanam kṛcchram smṛtam
212. Cow's urine, cow dung, milk, curd, ghee, and water infused with kuśa grass, along with a fast for one day and night, are collectively known as the Santapana (kṛcchra) penance.
एकैकं ग्रासमश्नीयात त्र्यहाणि त्रीणि पूर्ववत ।
त्र्यहं चोपवसेदन्त्यमतिकृच्छ्रं चरन द्विजः ॥२१३॥
213. ekaikaṁ grāsamaśnīyāt tryahāṇi trīṇi pūrvavat ,
tryahaṁ copavasedantyamatikṛcchraṁ caran dvijaḥ.
213. eka ekam grāsam aśnīyāt tryahāṇi trīṇi pūrvavat
tryaham ca upavaset antyam atikṛcchram caran dvijaḥ
213. dvijaḥ atikṛcchram caran trīṇi tryahāṇi pūrvavat
eka ekam grāsam aśnīyāt ca antyam tryaham upavaset
213. A twice-born (dvija) observing the Atikṛcchra penance should eat a single mouthful for three periods of three days, following the previous pattern; and for the subsequent last three days, he should fast.
तप्तकृच्छ्रं चरन विप्रो जलक्षीरघृतानिलान ।
प्रतित्र्यहं पिबेदुष्णान सकृत्स्नायी समाहितः ॥२१४॥
214. taptakṛcchraṁ caran vipro jalakṣīraghṛtānilān ,
pratitryahaṁ pibeduṣṇān sakṛtsnāyī samāhitaḥ.
214. taptakṛcchram caran vipraḥ jalakṣīraghṛtānilān
pratitryaham pibet uṣṇān sakṛtsnāyī samāhitaḥ
214. samāhitaḥ sakṛtsnāyī vipraḥ taptakṛcchram caran
pratitryaham uṣṇān jalakṣīraghṛtānilān pibet
214. A Brahmin (vipra) observing the Taptakṛcchra penance, being self-controlled and bathing once (daily), should drink hot water, hot milk, and hot ghee, each for a period of three days, and likewise subsist on air for three days.
यतात्मनोऽप्रमत्तस्य द्वादशाहमभोजनम ।
पराको नाम कृच्छ्रोऽयं सर्वपापापनोदनः ॥२१५॥
215. yatātmano'pramattasya dvādaśāhamabhojanam ,
parāko nāma kṛcchro'yaṁ sarvapāpāpanodanaḥ.
215. yata-ātmanaḥ apramattasya dvādaśāham abhojanam
parākaḥ nāma kṛcchraḥ ayam sarvapāpāpanodanaḥ
215. ayam parākaḥ nāma kṛcchraḥ yata-ātmanaḥ apramattasya
dvādaśāham abhojanam sarvapāpāpanodanaḥ
215. This severe penance (kṛcchra) called Parāka, involving a twelve-day fast for a self-controlled (ātman) and vigilant person, removes all sins.
एकैकं ह्रासयेत पिण्डं कृष्णे शुक्ले च वर्धयेत ।
उपस्पृशंस्त्रिषवणमेतत्चाण्ड्रायणं स्मृतम ॥२१६॥
216. ekaikaṁ hrāsayet piṇḍaṁ kṛṣṇe śukle ca vardhayet ,
upaspṛśaṁstriṣavaṇametatcāṇḍrāyaṇaṁ smṛtam.
216. ekaikam hrāsayeta piṇḍam kṛṣṇe śukle ca vardhayeta
upaspṛśan triṣavaṇam etat cāndrāyaṇam smṛtam
216. kṛṣṇe [pakṣe] ekaikam piṇḍam hrāsayeta ca śukle [pakṣe]
vardhayeta triṣavaṇam upaspṛśan etat cāndrāyaṇam smṛtam
216. One should gradually decrease the morsels of food during the dark fortnight and increase them during the bright fortnight, while bathing (or performing ablutions) three times daily. This is taught as the cāndrāyaṇa [penance].
एतमेव विधिं कृत्स्नमाचरेद यवमध्यमे ।
शुक्लपक्षादिनियतश्चरंश्चान्द्रायणं व्रतम ॥२१७॥
217. etameva vidhiṁ kṛtsnamācared yavamadhyame ,
śuklapakṣādiniyataścaraṁścāndrāyaṇaṁ vratam.
217. etam eva vidhim kṛtsnam ācaret yavamadhyame
śuklapakṣādiniyataḥ caran cāndrāyaṇam vratam
217. śuklapakṣādiniyataḥ caran yavamadhyame
cāndrāyaṇam vratam etam eva kṛtsnam vidhim ācaret
217. While practicing the cāndrāyaṇa (vow) known as Yavamadhyama and being disciplined from the beginning of the bright fortnight, one should indeed follow this entire procedure (vidhi).
अष्टावष्टौ समश्नीयात पिण्डान मध्यंदिने स्थिते ।
नियतात्मा हविष्याशी यतिचान्द्रायणं चरन ॥२१८॥
218. aṣṭāvaṣṭau samaśnīyāt piṇḍān madhyaṁdine sthite ,
niyatātmā haviṣyāśī yaticāndrāyaṇaṁ caran.
218. aṣṭau aṣṭau samaśnīyāt piṇḍān madhyaṃdine sthite
niyatātmā haviṣyāśī yaticāndrāyaṇam caran
218. niyatātmā haviṣyāśī yaticāndrāyaṇam caran
madhyaṃdine sthite aṣṭau aṣṭau piṇḍān samaśnīyāt
218. A self-controlled (ātman) person, who consumes only consecrated food, while observing the ascetic's cāndrāyaṇa (yati-cāndrāyaṇa) (vow), should eat eight morsels when midday has arrived.
चतुरः प्रातरश्नीयात पिण्डान विप्रः समाहितः ।
चतुरोऽस्तमिते सूर्ये शिशुचान्द्रायणं स्मृतम ॥२१९॥
219. caturaḥ prātaraśnīyāt piṇḍān vipraḥ samāhitaḥ ,
caturo'stamite sūrye śiśucāndrāyaṇaṁ smṛtam.
219. caturaḥ prātaḥ aśnīyāt piṇḍān vipraḥ samāhitaḥ
caturaḥ astamite sūrye śiśucāndrāyaṇam smṛtam
219. vipraḥ samāhitaḥ prātaḥ caturaḥ piṇḍān aśnīyāt
sūrye astamite caturaḥ śiśucāndrāyaṇam smṛtam
219. A Brahmin, being attentive, should consume four balls of food in the morning and four when the sun has set. This is declared to be the śiśu-cāndrāyaṇa [vow].
यथा कथं चित पिण्डानां तिस्रोऽशीतीः समाहितः ।
मासेनाश्नन हविष्यस्य चन्द्रस्यैति सलोकताम ॥२२०॥
220. yathā kathaṁ cit piṇḍānāṁ tisro'śītīḥ samāhitaḥ ,
māsenāśnan haviṣyasya candrasyaiti salokatām.
220. yathā kathaṃ cit piṇḍānām tisraḥ aśītīḥ samāhitaḥ
māsena aśnan haviṣyasya candrasya eti salokatām
220. samāhitaḥ yathā kathaṃ cit māsena haviṣyasya
piṇḍānām tisraḥ aśītīḥ aśnan candrasya salokatām eti
220. A person, being attentive and somehow consuming two hundred and forty (three eighties) balls of pure, consecrated food (haviṣya) within a month, attains the same world as the moon.
एतद रुद्रास्तथाऽदित्या वसवश्चाचरन व्रतम ।
सर्वाकुशलमोक्षाय मरुतश्च महर्षिभिः ॥२२१॥
221. etad rudrāstathā'dityā vasavaścācaran vratam ,
sarvākuśalamokṣāya marutaśca maharṣibhiḥ.
221. etat rudrāḥ tathā ādityāḥ vasavaḥ ca ācaran
vratam sarvākuśalamokṣāya marutaḥ ca maharṣibhiḥ
221. rudrāḥ tathā ādityāḥ vasavaḥ ca marutaḥ ca
maharṣibhiḥ etat vratam sarvākuśalamokṣāya ācaran
221. This very vow was practiced by the Rudras, the Adityas, the Vasus, and the Maruts, together with the great sages, for the liberation (mokṣa) from all misfortune.
महाव्याहृतिभिर्होमः कर्तव्यः स्वयमन्वहम ।
अहिंसा सत्यमक्रोधमार्जवं च समाचरेत ॥२२२॥
222. mahāvyāhṛtibhirhomaḥ kartavyaḥ svayamanvaham ,
ahiṁsā satyamakrodhamārjavaṁ ca samācaret.
222. mahāvyāhṛtibhiḥ homaḥ kartavyaḥ svayam anvaham
ahiṃsā satyam akrodham ārjavam ca samācaret
222. svayam anvaham mahāvyāhṛtibhiḥ homaḥ kartavyaḥ
ca ahiṃsā satyam akrodham ārjavam samācaret
222. One should personally perform a fire ritual (homa) daily using the great utterances (mahāvyāhṛti). Non-violence (ahiṃsā), truthfulness, non-anger, and straightforwardness should also be practiced.
त्रिरह्नस्त्रिर्निशायां च सवासा जलमाविशेत ।
स्त्रीशूद्रपतितांश्चैव नाभिभाषेत कर्हि चित ॥२२३॥
223. trirahnastrirniśāyāṁ ca savāsā jalamāviśet ,
strīśūdrapatitāṁścaiva nābhibhāṣeta karhi cit.
223. triḥ ahnaḥ triḥ niśāyām ca savāsāḥ jalam āviśet
strīśūdrapātitān ca eva na abhibhāṣet karhi cit
223. savāsāḥ triḥ ahnaḥ ca triḥ niśāyām jalam āviśet
ca eva strīśūdrapātitān karhi cit na abhibhāṣet
223. One should enter the water (for bathing), clothed, three times a day and three times at night. One should also never speak to women, śūdras, or outcasts.
स्थानासनाभ्यां विहरेदशक्तोऽधः शयीत वा ।
ब्रह्मचारी व्रती च स्याद गुरुदेवद्विजार्चकः ॥२२४॥
224. sthānāsanābhyāṁ viharedaśakto'dhaḥ śayīta vā ,
brahmacārī vratī ca syād gurudevadvijārcakaḥ.
224. sthānāsanābhyām viharet aśaktaḥ adhaḥ śayīta vā
brahmacārī vratī ca syāt gurudevadvijārcakaḥ
224. sthānāsanābhyām viharet vā aśaktaḥ adhaḥ śayīta
ca brahmacārī vratī gurudevadvijārcakaḥ syāt
224. One should remain (in a posture of austerity) by standing and sitting; or, if unable, one should lie down on the ground. One should be a student of sacred knowledge (brahmacārī), observant of vows, and a worshipper of the teacher (guru), deities, and the twice-born.
सावित्रीं च जपेन्नित्यं पवित्राणि च शक्तितः ।
सर्वेष्वेव व्रतेष्वेवं प्रायश्चित्तार्थमादृतः ॥२२५॥
225. sāvitrīṁ ca japennityaṁ pavitrāṇi ca śaktitaḥ ,
sarveṣveva vrateṣvevaṁ prāyaścittārthamādṛtaḥ.
225. sāvitrīm ca japet nityam pavitrāṇi ca śaktitaḥ
sarveṣu eva vrateṣu evam prāyaścittārtham ādṛtaḥ
225. nityam sāvitrīm ca śaktitaḥ pavitrāṇi ca japet
evam sarveṣu eva vrateṣu prāyaścittārtham ādṛtaḥ
225. One should constantly chant the Sāvitrī (mantra) and other purifying (mantras or acts) according to one's ability. In all vows, one should thus be diligent for the purpose of expiation.
एतैर्द्विजातयः शोध्या व्रतैराविष्कृतेनसः ।
अनाविष्कृतपापांस्तु मन्त्रैर्होमैश्च शोधयेत ॥२२६॥
226. etairdvijātayaḥ śodhyā vratairāviṣkṛtenasaḥ ,
anāviṣkṛtapāpāṁstu mantrairhomaiśca śodhayet.
226. etaiḥ dvijātayaḥ śodhyāḥ vrataiḥ āviṣkṛtenasaḥ
anāviṣkṛtapāpān tu mantraiḥ homaiḥ ca śodhayet
226. etaiḥ vrataiḥ āviṣkṛtenasaḥ dvijātayaḥ śodhyāḥ
tu anāviṣkṛtapāpān mantraiḥ ca homaiḥ śodhayet
226. The twice-born whose transgressions have been revealed should be purified by these vows. But those whose misdeeds have not been disclosed, one should purify with (mantra)s and Vedic fire rituals (homa).
ख्यापनेनानुतापेन तपसाऽध्ययनेन च ।
पापकृत्मुच्यते पापात तथा दानेन चापदि ॥२२७॥
227. khyāpanenānutāpena tapasā'dhyayanena ca ,
pāpakṛtmucyate pāpāt tathā dānena cāpadi.
227. khyāpanena anutāpena tapasā adhyayanena ca
pāpakṛt mucyate pāpāt tathā dānena ca āpadi
227. pāpakṛt khyāpanena anutāpena tapasā adhyayanena
ca tathā āpadi dānena ca pāpāt mucyate
227. A wrongdoer is liberated from sin through public confession, remorse, self-discipline (tapas), and scriptural study. Likewise, they are freed by giving charity during times of adversity.
यथा यथा नरोऽधर्मं स्वयं कृत्वाऽनुभाषते ।
तथा तथा त्वचैवाहिस्तेनाधर्मेण मुच्यते ॥२२८॥
228. yathā yathā naro'dharmaṁ svayaṁ kṛtvā'nubhāṣate ,
tathā tathā tvacaivāhistenādharmeṇa mucyate.
228. yathā yathā naraḥ adharmam svayam kṛtvā anubhāṣate
tathā tathā tvacā eva ahiḥ tena adharmeṇa mucyate
228. yathā yathā naraḥ svayam adharmam kṛtvā anubhāṣate
tathā tathā ahiḥ tvacā eva tena adharmeṇa mucyate
228. Just as a person, having committed an unrighteous act (adharma), openly acknowledges it, so too is he freed from that unrighteousness (adharma), much like a snake sheds its skin.
यथा यथा मनस्तस्य दुष्कृतं कर्म गर्हति ।
तथा तथा शरीरं तत तेनाधर्मेण मुच्यते ॥२२९॥
229. yathā yathā manastasya duṣkṛtaṁ karma garhati ,
tathā tathā śarīraṁ tat tenādharmeṇa mucyate.
229. yathā yathā manaḥ tasya duṣkṛtam karma garhati
tathā tathā śarīram tat tena adharmeṇa mucyate
229. yathā yathā tasya manaḥ duṣkṛtam karma garhati
tathā tathā tat śarīram tena adharmeṇa mucyate
229. Just as his mind increasingly condemns the evil act (karma) he committed, so too is his physical body increasingly liberated from that unrighteousness (adharma).
कृत्वा पापं हि संतप्य तस्मात पापात प्रमुच्यते ।
नैवं कुर्यां पुनरिति निवृत्त्या पूयते तु सः ॥२३०॥
230. kṛtvā pāpaṁ hi saṁtapya tasmāt pāpāt pramucyate ,
naivaṁ kuryāṁ punariti nivṛttyā pūyate tu saḥ.
230. kṛtvā pāpam hi saṃtapya tasmāt pāpāt pramucyate
na evam kuryām punaḥ iti nivṛttyā pūyate tu saḥ
230. hi pāpam kṛtvā saṃtapya tasmāt pāpāt pramucyate
tu saḥ evam punaḥ na kuryām iti nivṛttyā pūyate
230. Indeed, having committed a wrong and then deeply repented, one is completely liberated from that sin. By resolving, 'I shall never do this again,' he is truly purified through abstention.
एवं सञ्चिन्त्य मनसा प्रेत्य कर्मफलोदयम ।
मनोवाङ्मूर्तिभिर्नित्यं शुभं कर्म समाचरेत ॥२३१॥
231. evaṁ sañcintya manasā pretya karmaphalodayam ,
manovāṅmūrtibhirnityaṁ śubhaṁ karma samācaret.
231. evam sañcintya manasā pretya karma-phalodayam
mano-vāṅ-mūrtibhiḥ nityam śubham karma samācaret
231. evam manasā pretya karma-phalodayam sañcintya
nityam śubham karma mano-vāṅ-mūrtibhiḥ samācaret
231. Having thus reflected in one's mind upon the manifestation of the results of actions (karma) after death, one should constantly perform auspicious deeds with mind, speech, and body.
अज्ञानाद यदि वा ज्ञानात कृत्वा कर्म विगर्हितम ।
तस्माद विमुक्तिमन्विच्छन द्वितीयं न समाचरेत ॥२३२॥
232. ajñānād yadi vā jñānāt kṛtvā karma vigarhitam ,
tasmād vimuktimanvicchan dvitīyaṁ na samācaret.
232. ajñānāt yadi vā jñānāt kṛtvā karma vigarhitam
tasmāt vimuktim anvicchan dvitīyam na samācaret
232. yadi ajñānāt vā jñānāt vigarhitam karma kṛtvā
tasmāt vimuktim anvicchan dvitīyam na samācaret
232. If, whether from ignorance or knowingly, one has performed a blameworthy action (karma), then, desiring release from it, one should not commit a second such act.
यस्मिन कर्मण्यस्य कृते मनसः स्यादलाघवम ।
तस्मिंस्तावत तपः कुर्याद यावत तुष्टिकरं भवेत ॥२३३॥
233. yasmin karmaṇyasya kṛte manasaḥ syādalāghavam ,
tasmiṁstāvat tapaḥ kuryād yāvat tuṣṭikaraṁ bhavet.
233. yasmin karmaṇi asya kṛte manasaḥ syāt alāghavam
tasmin tāvat tapaḥ kuryāt yāvat tuṣṭikaram bhavet
233. yasmin karmaṇi asya kṛte manasaḥ alāghavam syāt
tasmin tāvat tapaḥ kuryāt yāvat tuṣṭikaram bhavet
233. In whichever action (karma), after it has been performed, there is a feeling of uneasiness or mental burden, one should then perform penance (tapas) concerning that until a sense of contentment is achieved.
तपोमूलमिदं सर्वं दैवमानुषकं सुखम ।
तपोमध्यं बुधैः प्रोक्तं तपोऽन्तं वेददर्शिभिः ॥२३४॥
234. tapomūlamidaṁ sarvaṁ daivamānuṣakaṁ sukham ,
tapomadhyaṁ budhaiḥ proktaṁ tapo'ntaṁ vedadarśibhiḥ.
234. tapo-mūlam idam sarvam daiva-mānuṣakam sukham
tapo-madhyam budhaiḥ proktam tapaḥ antam veda-darśibhiḥ
234. idam sarvam daiva-mānuṣakam sukham tapo-mūlam budhaiḥ
tapo-madhyam proktam veda-darśibhiḥ tapaḥ antam
234. All this happiness, both divine and human, has penance (tapas) as its origin. It is declared by the wise to have penance (tapas) as its core, and by the seers of the Vedas to have penance (tapas) as its ultimate goal.
ब्राह्मणस्य तपो ज्ञानं तपः क्षत्रस्य रक्षणम ।
वैश्यस्य तु तपो वार्ता तपः शूद्रस्य सेवनम ॥२३५॥
235. brāhmaṇasya tapo jñānaṁ tapaḥ kṣatrasya rakṣaṇam ,
vaiśyasya tu tapo vārtā tapaḥ śūdrasya sevanam.
235. brāhmaṇasya tapaḥ jñānam tapaḥ kṣatrasya rakṣaṇam
vaiśyasya tu tapaḥ vārtā tapaḥ śūdrasya sevanam
235. brāhmaṇasya jñānam tapaḥ kṣatrasya rakṣaṇam tapaḥ
vaiśyasya tu vārtā tapaḥ śūdrasya sevanam tapaḥ
235. For a brahmin, knowledge is their spiritual discipline (tapas). For a kṣatriya, protection is their spiritual discipline. For a vaiśya, indeed, their spiritual discipline (tapas) is livelihood and commerce, and for a śūdra, it is service.
ऋषयः संयतात्मानः फलमूलानिलाशनाः ।
तपसैव प्रपश्यन्ति त्रैलोक्यं सचराचरम ॥२३६॥
236. ṛṣayaḥ saṁyatātmānaḥ phalamūlānilāśanāḥ ,
tapasaiva prapaśyanti trailokyaṁ sacarācaram.
236. ṛṣayaḥ saṃyatātmānaḥ phalamūlanilāśanāḥ
tapasā eva prapaśyanti trailokyam sacarācaram
236. saṃyatātmānaḥ phalamūlanilāśanāḥ ṛṣayaḥ
tapasā eva sacarācaram trailokyam prapaśyanti
236. Sages, whose inner selves (ātman) are controlled and who subsist on fruits, roots, and air, perceive the three worlds with all their moving and unmoving beings solely through their spiritual discipline (tapas).
औषधान्यगदो विद्या दैवी च विविधा स्थितिः ।
तपसैव प्रसिध्यन्ति तपस्तेषां हि साधनम ॥२३७॥
237. auṣadhānyagado vidyā daivī ca vividhā sthitiḥ ,
tapasaiva prasidhyanti tapasteṣāṁ hi sādhanam.
237. auṣadhāni agadaḥ vidyā daivī ca vividhā sthitiḥ
tapasā eva prasidhyanti tapaḥ teṣām hi sādhanam
237. auṣadhāni agadaḥ vidyā ca daivī vividhā sthitiḥ
tapasā eva prasidhyanti hi tapaḥ teṣām sādhanam
237. Medicines, freedom from disease, knowledge, and various divine states are all perfected solely through spiritual discipline (tapas). Indeed, spiritual discipline (tapas) is the means for achieving them.
यद दुस्तरं यद दुरापं यद दुर्गं यच्च दुष्करम ।
सर्वं तु तपसा साध्यं तपो हि दुरतिक्रमम ॥२३८॥
238. yad dustaraṁ yad durāpaṁ yad durgaṁ yacca duṣkaram ,
sarvaṁ tu tapasā sādhyaṁ tapo hi duratikramam.
238. yat dustaram yat durāpam yat durgam yat ca duṣkaram
sarvam tu tapasā sādhyam tapaḥ hi duratikramam
238. yat dustaram yat durāpam yat durgam yat ca duṣkaram
sarvam tu tapasā sādhyam hi tapaḥ duratikramam
238. Whatever is difficult to overcome, difficult to obtain, difficult to reach, and difficult to perform - all of that is certainly achievable through spiritual discipline (tapas). For spiritual discipline (tapas) is indeed insurmountable.
महापातकिनश्चैव शेषाश्चाकार्यकारिणः ।
तपसैव सुतप्तेन मुच्यन्ते किल्बिषात ततः ॥२३९॥
239. mahāpātakinaścaiva śeṣāścākāryakāriṇaḥ ,
tapasaiva sutaptena mucyante kilbiṣāt tataḥ.
239. mahāpātakinaḥ ca eva śeṣāḥ ca akāryakāriṇaḥ
tapasā eva sutaptena mucyante kilbiṣāt tataḥ
239. mahāpātakinaḥ ca eva śeṣāḥ ca akāryakāriṇaḥ
sutaptena tapasā eva kilbiṣāt tataḥ mucyante
239. Even those who have committed great sins and others who engage in forbidden acts are freed from those transgressions solely by intense spiritual discipline (tapas).
कीटाश्चाहिपतङ्गाश्च पशवश्च वयांसि च ।
स्थावराणि च भूतानि दिवं यान्ति तपोबलात ॥२४०॥
240. kīṭāścāhipataṅgāśca paśavaśca vayāṁsi ca ,
sthāvarāṇi ca bhūtāni divaṁ yānti tapobalāt.
240. kīṭāḥ ca ahipataṅgāḥ ca paśavaḥ ca vayāṃsi ca
sthāvarāṇi ca bhūtāni divam yānti tapobalāt
240. kīṭāḥ ca ahipataṅgāḥ ca paśavaḥ ca vayāṃsi ca
sthāvarāṇi ca bhūtāni tapobalāt divam yānti
240. Insects, serpents and flying creatures, beasts, and birds, as well as immobile beings, all ascend to heaven by the power of spiritual discipline (tapas).
यत किं चिदेनः कुर्वन्ति मनोवाङ्मूर्तिभिर्जनाः ।
तत सर्वं निर्दहन्त्याशु तपसैव तपोधनाः ॥२४१॥
241. yat kiṁ cidenaḥ kurvanti manovāṅmūrtibhirjanāḥ ,
tat sarvaṁ nirdahantyāśu tapasaiva tapodhanāḥ.
241. yat kim cit enas kurvanti manovāṅmūrtibhiḥ janāḥ
tat sarvam nirdahanti āśu tapasā eva tapodhanāḥ
241. janāḥ manovāṅmūrtibhiḥ yat kim cit enas kurvanti,
tapodhanāḥ tapasā eva tat sarvam āśu nirdahanti
241. Whatever offense people commit through mind, speech, or action, ascetics (tapodhanāḥ), whose wealth is spiritual discipline (tapas), quickly burn all of it away solely by means of that very discipline.
तपसैव विशुद्धस्य ब्राह्मणस्य दिवौकसः ।
इज्याश्च प्रतिगृह्णन्ति कामान संवर्धयन्ति च ॥२४२॥
242. tapasaiva viśuddhasya brāhmaṇasya divaukasaḥ ,
ijyāśca pratigṛhṇanti kāmān saṁvardhayanti ca.
242. tapasā eva viśuddhasya brāhmaṇasya divaukasaḥ
ijyāḥ ca pratigṛhṇanti kāmān samvardhayanti ca
242. divaukasaḥ tapasā eva viśuddhasya brāhmaṇasya
ijyāḥ ca pratigṛhṇanti ca kāmān samvardhayanti
242. The celestial beings (divaukasaḥ) accept the oblations of a brahmin who has been purified solely by spiritual discipline (tapas), and they also fulfill his desires.
प्रजापतिरिदं शास्त्रं तपसैवासृजत प्रभुः ।
तथैव वेदान ऋषयस्तपसा प्रतिपेदिरे ॥२४३॥
243. prajāpatiridaṁ śāstraṁ tapasaivāsṛjat prabhuḥ ,
tathaiva vedān ṛṣayastapasā pratipedire.
243. prajāpatiḥ idam śāstram tapasā eva asṛjata prabhuḥ
| tathā eva vedān ṛṣayaḥ tapasā pratipedire
243. prabhuḥ prajāpatiḥ tapasā eva idam śāstram
asṛjata tathā eva ṛṣayaḥ tapasā vedān pratipedire
243. The Lord Prajapati indeed created this scripture through concentrated effort (tapas). In the same manner, the sages attained the Vedas through concentrated effort (tapas).
इत्येतत तपसो देवा महाभाग्यं प्रचक्षते ।
सर्वस्यास्य प्रपश्यन्तस्तपसः पुण्यमुत्तमम ॥२४४॥
244. ityetat tapaso devā mahābhāgyaṁ pracakṣate ,
sarvasyāsya prapaśyantastapasaḥ puṇyamuttamam.
244. iti etat tapasaḥ devāḥ mahābhāgyam pracakṣate |
sarvasya asya prapaśyantaḥ tapasaḥ puṇyam uttamam
244. devāḥ iti etat tapasaḥ mahābhāgyam pracakṣate
sarvasya asya tapasaḥ uttamam puṇyam prapaśyantaḥ
244. The gods thus proclaim this to be the great glory of concentrated effort (tapas), clearly observing the supreme merit of all this (tapas).
वेदाभ्यासोऽन्वहं शक्त्या महायज्ञक्रिया क्षमा ।
नाशयन्त्याशु पापानि महापातकजान्यपि ॥२४५॥
245. vedābhyāso'nvahaṁ śaktyā mahāyajñakriyā kṣamā ,
nāśayantyāśu pāpāni mahāpātakajānyapi.
245. veda abhyāsaḥ anu aham śaktyā mahāyajña kriyā
kṣamā | nāśayanti āśu pāpāni mahāpātaka jāni api
245. anu aham śaktyā veda abhyāsaḥ kṣamā mahāyajña
kriyā āśu mahāpātaka jāni api pāpāni nāśayanti
245. The daily study of the Vedas, performed according to one's capacity, and the diligent execution of great Vedic rituals (yajña), quickly destroy sins, even those arising from grave offenses.
यथैधस्तेजसा वह्निः प्राप्तं निर्दहति क्षणात ।
तथा ज्ञानाग्निना पापं सर्वं दहति वेदवित ॥२४६॥
246. yathaidhastejasā vahniḥ prāptaṁ nirdahati kṣaṇāt ,
tathā jñānāgninā pāpaṁ sarvaṁ dahati vedavit.
246. yathā edhaḥ tejasā vahniḥ prāptam nirdahati kṣaṇāt
| tathā jñāna agninā pāpam sarvam dahati vedavit
246. yathā vahniḥ tejasā prāptam edhaḥ kṣaṇāt nirdahati
tathā vedavit jñāna agninā sarvam pāpam dahati
246. Just as fire, by its inherent power, instantly consumes the fuel it encounters, similarly, a knower of the Veda burns away all sin with the fire of knowledge.
इत्येतदेनसामुक्तं प्रायश्चित्तं यथाविधि ।
अत ऊर्ध्वं रहस्यानां प्रायश्चित्तं निबोधत ॥२४७॥
247. ityetadenasāmuktaṁ prāyaścittaṁ yathāvidhi ,
ata ūrdhvaṁ rahasyānāṁ prāyaścittaṁ nibodhata.
247. iti etat enasām uktam prāyaścittam yathāvidhi
ata ūrdhvam rahasyānām prāyaścittam nibodhata
247. etat enasām prāyaścittam yathāvidhi iti uktam.
ataḥ ūrdhvam rahasyānām prāyaścittam nibodhata.
247. This expiation for sins has thus been declared according to the prescribed rules. Now, learn about the expiation for secret transgressions.
सव्याहृतिप्रणवकाः प्राणायामास्तु षोडश ।
अपि भ्रूणहनं मासात पुनन्त्यहरहः कृताः ॥२४८॥
248. savyāhṛtipraṇavakāḥ prāṇāyāmāstu ṣoḍaśa ,
api bhrūṇahanaṁ māsāt punantyaharahaḥ kṛtāḥ.
248. savyāhṛtipraṇavakāḥ prāṇāyāmāḥ tu ṣoḍaśa
api bhrūṇahanam māsāt punanti aharahaḥ kṛtāḥ
248. savyāhṛtipraṇavakāḥ ṣoḍaśa prāṇāyāmāḥ tu aharahaḥ kṛtāḥ māsāt api bhrūṇahanam punanti.
248. Sixteen breath-control exercises (prāṇāyāma), accompanied by the sacred utterances (vyāhṛti) and the syllable Om (praṇava), when performed daily for a month, purify even the slayer of an embryo.
कौत्सं जप्त्वाऽप इत्येतद वसिष्ठं च प्रतीत्य ऋचम ।
माहित्रं शुद्धवत्यश्च सुरापोऽपि विशुध्यति ॥२४९॥
249. kautsaṁ japtvā'pa ityetad vasiṣṭhaṁ ca pratīty ṛcam ,
māhitraṁ śuddhavatyaśca surāpo'pi viśudhyati.
249. kautsam japtvā āpaḥ iti etat vasiṣṭham ca pratītya
ṛcam māhitram śuddhavatyaḥ ca surāpaḥ api viśudhyati
249. kautsam āpaḥ iti etat vasiṣṭham ca ṛcam,
māhitram ca śuddhavatyaḥ japtvā pratītya surāpaḥ api viśudhyati.
249. Having recited the hymn of Kautsa, the verses beginning with "āpaḥ" (waters), and the hymn of Vasiṣṭha, as well as the Māhitra hymn and the purifying verses (śuddhavatyaḥ), even one who drinks liquor becomes purified.
सकृत्जप्त्वाऽस्यवामीयं शिवसङ्कल्पमेव च ।
अपहृत्य सुवर्णं तु क्षणाद भवति निर्मलः ॥२५०॥
250. sakṛtjaptvā'syavāmīyaṁ śivasaṅkalpameva ca ,
apahṛtya suvarṇaṁ tu kṣaṇād bhavati nirmalaḥ.
250. sakṛt japtvā asyavāmīyam śivasaṅkalpam eva ca
apahṛtya suvarṇam tu kṣaṇāt bhavati nirmalaḥ
250. asyavāmīyam śivasaṅkalpam eva ca sakṛt japtvā suvarṇam apahṛtya tu kṣaṇāt nirmalaḥ bhavati.
250. Having recited the Asyavāmīya hymn and the Śivasaṅkalpa hymn just once, a person who has stolen gold immediately becomes pure.
हविष्पान्तीयमभ्यस्य न तमं ह इतीति च ।
जपित्वा पौरुषं सूक्तं मुच्यते गुरुतल्पगः । ॥२५१॥
251. haviṣpāntīyamabhyasya na tamaṁ ha itīti ca ,
japitvā pauruṣaṁ sūktaṁ mucyate gurutalpagaḥ ,.
251. haviṣpāntīyam abhyasya na tamam ha iti iti ca
japitvā pauruṣam sūktam mucyate gurutalpagaḥ
251. gurutalpagaḥ haviṣpāntīyam na tamam ha iti iti
ca abhyasya pauruṣam sūktam japitvā mucyate
251. By reciting the mantra 'haviṣpāntīyam', and 'na tamam ha iti iti ca', and by chanting the Puruṣa Sūkta, one who has violated his guru's bed (gurutalpagaḥ) becomes absolved.
एनसां स्थूलसूक्ष्माणां चिकीर्षन्नपनोदनम ।
अवेत्यर्चं जपेदब्दं यत किं चेदमितीति वा ॥२५२॥
252. enasāṁ sthūlasūkṣmāṇāṁ cikīrṣannapanodanam ,
avetyarcaṁ japedabdaṁ yat kiṁ cedamitīti vā.
252. enasām sthūlasūkṣmāṇām cikīrṣan apanodanam aveti
ṛcam japet abdam yat kim ca iyam iti iti vā
252. sthūlasūkṣmāṇām enasām apanodanam cikīrṣan aveti
ṛcam abdam japet vā yat kim ca iyam iti iti (japet)
252. Desiring the removal of both gross and subtle sins, one should recite the hymn 'aveti' for a year, or alternatively, 'yat kiṃ cedam iti iti'.
प्रतिगृह्याप्रतिग्राह्यं भुक्त्वा चान्नं विगर्हितम ।
जपंस्तरत्समन्दीयं पूयते मानवस्त्र्यहात ॥२५३॥
253. pratigṛhyāpratigrāhyaṁ bhuktvā cānnaṁ vigarhitam ,
japaṁstaratsamandīyaṁ pūyate mānavastryahāt.
253. pratigṛhya apratigrāhyam bhuktvā ca annam vigarhitam
japan taratsamandiīyam pūyate mānavaḥ tri ahāt
253. mānavaḥ apratigrāhyam pratigṛhya ca vigarhitam
annam bhuktvā taratsamandiīyam japan tri ahāt pūyate
253. A person, having accepted what should not be received and having eaten blameworthy food, becomes purified in three days by reciting the 'taratsamandiīyam' mantra.
सोमारौद्रं तु बह्वेनाः मासमभ्यस्य शुध्यति ।
स्रवन्त्यामाचरन स्नानमर्यम्णामिति च तृचम ॥२५४॥
254. somāraudraṁ tu bahvenāḥ māsamabhyasya śudhyati ,
sravantyāmācaran snānamaryamṇāmiti ca tṛcam.
254. somārāudram tu bahvenāḥ māsam abhyasya śudhyati
sravantyām ācaran snānam aryamṇām iti ca tṛcam
254. bahvenāḥ tu māsam somārāudram ca aryamṇām iti tṛcam abhyasya,
sravantyām snānam ācaran,
śudhyati
254. Indeed, one who has many sins becomes purified by continuously reciting the 'Somarāudra' mantra for a month, while performing ritual bathing in a flowing river, and by chanting the three-verse hymn 'Aryamṇām iti'.
अब्दार्धमिन्द्रमित्येतदेनस्वी सप्तकं जपेत ।
अप्रशस्तं तु कृत्वाऽप्सु मासमासीत भैक्षभुक ॥२५५॥
255. abdārdhamindramityetadenasvī saptakaṁ japet ,
apraśastaṁ tu kṛtvā'psu māsamāsīta bhaikṣabhuk.
255. abdārdham indram iti etat enasvī saptakam japet
apraśastam tu kṛtvā apsu māsam āsīta bhaikṣabhuk
255. enasvī abdārdham indram iti etat saptakam japet.
tu apraśastam kṛtvā apsu māsam bhaikṣabhuk āsīta.
255. A sinner should recite the seven mantras related to Indra for half a year. Alternatively, having committed an improper act, one should remain in water for a month, subsisting on alms.
मन्त्रैः शाकलहोमीयैरब्दं हुत्वा घृतं द्विजः ।
सुगुर्वप्यपहन्त्येनो जप्त्वा वा नम इत्यृचम ॥२५६॥
256. mantraiḥ śākalahomīyairabdaṁ hutvā ghṛtaṁ dvijaḥ ,
sugurvapyapahantyeno japtvā vā nama ityṛcam.
256. mantraiḥ śākalahomīyaiḥ abdam hutvā ghṛtam dvijaḥ
su-guru api apahanti enaḥ japtvā vā namaḥ iti ṛcam
256. dvijaḥ śākalahomīyaiḥ mantraiḥ abdam ghṛtam hutvā,
vā namaḥ iti ṛcam japtvā,
su-guru api enaḥ apahanti.
256. A Brahmin (dvija), by offering clarified butter for a year with the mantras pertaining to the Śākala (Vedic fire ritual), or by reciting the verse beginning with "namaḥ", removes even a very grave sin.
महापातकसंयुक्तोऽनुगच्छेद गाः समाहितः ।
अभ्यस्याब्दं पावमानीर्भैक्षाहारो विशुध्यति ॥२५७॥
257. mahāpātakasaṁyukto'nugacched gāḥ samāhitaḥ ,
abhyasyābdaṁ pāvamānīrbhaikṣāhāro viśudhyati.
257. mahāpātaka-saṃyuktaḥ anugacchet gāḥ samāhitaḥ
abhyasya abdam pāvamānīḥ bhaikṣāhāraḥ viśudhyati
257. mahāpātaka-saṃyuktaḥ samāhitaḥ (san) gāḥ anugacchet.
abdam pāvamānīḥ abhyasya,
bhaikṣāhāraḥ (san),
viśudhyati.
257. One who is afflicted by a great sin (mahāpātaka), being self-controlled (samāhita), should follow cows. By assiduously reciting the Pāvamānī verses for a year, while subsisting on alms, one becomes purified.
अरण्ये वा त्रिरभ्यस्य प्रयतो वेदसंहिताम ।
मुच्यते पातकैः सर्वैः पराकैः शोधितस्त्रिभिः ॥२५८॥
258. araṇye vā trirabhyasya prayato vedasaṁhitām ,
mucyate pātakaiḥ sarvaiḥ parākaiḥ śodhitastribhiḥ.
258. araṇye vā triḥ abhyasya prayataḥ vedasaṃhitām
mucyate pātakaiḥ sarvaiḥ parākaiḥ śodhitaḥ tribhiḥ
258. vā araṇye prayataḥ (janāḥ) vedasaṃhitām triḥ abhyasya,
sarvaiḥ pātakaiḥ mucyate,
tribhiḥ parākaiḥ śodhitaḥ (san).
258. Or, in a forest, a self-controlled person, having recited the entire Vedic collection thrice, becomes liberated (mokṣa) from all sins, purified by three "parāka" penances.
त्र्यहं तूपवसेद युक्तस्त्रिरह्नोऽभ्युपयन्नपः ।
मुच्यते पातकैः सर्वैस्त्रिर्जपित्वाऽघमर्षणम ॥२५९॥
259. tryahaṁ tūpavased yuktastrirahno'bhyupayannapaḥ ,
mucyate pātakaiḥ sarvaistrirjapitvā'ghamarṣaṇam.
259. tryaham tu upavaset yuktaḥ triḥ ahnaḥ abhyupayan apaḥ
mucyate pātakaiḥ sarvaiḥ triḥ japitvā aghamarṣaṇam
259. yuktaḥ triḥ ahnaḥ triḥ apaḥ abhyupayan tryaham tu
upavaset aghamarṣaṇam japitvā sarvaiḥ pātakaiḥ mucyate
259. One who fasts for three days with focused attention, and performs water rituals three times daily, is freed from all sins by reciting the Aghamarṣaṇa hymn three times.
यथाऽश्वमेधः क्रतुराड सर्वपापापनोदनः ।
तथाऽघमर्षणं सूक्तं सर्वपापापनोदनम ॥२६०॥
260. yathā'śvamedhaḥ kraturāḍ sarvapāpāpanodanaḥ ,
tathā'ghamarṣaṇaṁ sūktaṁ sarvapāpāpanodanam.
260. yathā aśvamedhaḥ kraturāṭ sarvapāpāpanodanaḥ
tathā aghamarṣaṇam sūktam sarvapāpāpanodanam
260. yathā aśvamedhaḥ kraturāṭ sarvapāpāpanodanaḥ
tathā aghamarṣaṇam sūktam sarvapāpāpanodanam
260. Just as the Ashvamedha is the supreme Vedic ritual (kratu) and the remover of all sins, so too is the Aghamarṣaṇa hymn the remover of all sins.
हत्वा लोकानपीमांस्त्रीनश्नन्नपि यतस्ततः ।
ऋग्वेदं धारयन विप्रो नैनः प्राप्नोति किं चन ॥२६१॥
261. hatvā lokānapīmāṁstrīnaśnannapi yatastataḥ ,
ṛgvedaṁ dhārayan vipro nainaḥ prāpnoti kiṁ cana.
261. hatvā lokān api imān trīn aśnan api yataḥ tataḥ
ṛgvedam dhārayan vipraḥ na enaḥ prāpnoti kim cana
261. yataḥ tataḥ api aśnan imān trīn lokān api hatvā
ṛgvedam dhārayan vipraḥ enaḥ kim cana na prāpnoti
261. Even if one were to kill beings from these three worlds, and consume food from any source, a Brahmin (vipra) who knows the Ṛgveda incurs no sin whatsoever.
ऋक्संहितां त्रिरभ्यस्य यजुषां वा समाहितः ।
साम्नां वा सरहस्यानां सर्वपापैः प्रमुच्यते ॥२६२॥
262. ṛksaṁhitāṁ trirabhyasya yajuṣāṁ vā samāhitaḥ ,
sāmnāṁ vā sarahasyānāṁ sarvapāpaiḥ pramucyate.
262. ṛksaṃhitām triḥ abhyasya yajuṣām vā samāhitaḥ
sāmnām vā sarahasyānām sarvapāpaiḥ pramucyate
262. samāhitaḥ triḥ ṛksaṃhitām abhyasya vā yajuṣām
vā sāmnām sarahasyānām sarvapāpaiḥ pramucyate
262. One who, with a concentrated mind, recites the Ṛk-saṃhitā thrice, or the Yajus texts, or the Sāman texts along with their secret doctrines (rahasya), is entirely freed from all sins.
यथा महाह्रदं प्राप्य क्षिप्तं लोष्टं विनश्यति ।
तथा दुश्चरितं सर्वं वेदे त्रिवृति मज्जति ॥२६३॥
263. yathā mahāhradaṁ prāpya kṣiptaṁ loṣṭaṁ vinaśyati ,
tathā duścaritaṁ sarvaṁ vede trivṛti majjati.
263. yathā mahāhradam prāpya kṣiptam loṣṭam vinaśyati
tathā duścaritam sarvam vede trivṛti majjati
263. yathā loṣṭam mahāhradam prāpya kṣiptam vinaśyati
tathā sarvam duścaritam trivṛti vede majjati
263. Just as a lump of clay, thrown into a great lake, disintegrates, similarly, all evil conduct becomes absorbed in the three-fold (Veda).
ऋचो यजूंषि चान्यानि सामानि विविधानि च ।
एष ज्ञेयस्त्रिवृद्वेदो यो वेदैनं स वेदवित ॥२६४॥
264. ṛco yajūṁṣi cānyāni sāmāni vividhāni ca ,
eṣa jñeyastrivṛdvedo yo vedainaṁ sa vedavit.
264. ṛcaḥ yajūṃṣi ca anyāni sāmāni vividhāni ca eṣa
jñeyaḥ trivṛt vedaḥ yaḥ veda enam sa vedavit
264. ṛcaḥ yajūṃṣi ca anyāni vividhāni sāmāni ca eṣa
trivṛt vedaḥ jñeyaḥ yaḥ enam veda sa vedavit
264. The ṛc verses, the yajus formulas, and the various sāman chants – this collection is to be known as the three-fold (Veda). He who understands this (Veda) is truly a knower of the (Veda).
आद्यं यत त्र्यक्षरं ब्रह्म त्रयी यस्मिन प्रतिष्ठिता ।
स गुह्योऽन्यस्त्रिवृद्वेदो यस्तं वेद स वेदवित ॥२६५॥
265. ādyaṁ yat tryakṣaraṁ brahma trayī yasmin pratiṣṭhitā ,
sa guhyo'nyastrivṛdvedo yastaṁ veda sa vedavit.
265. ādyam yat tryakṣaram brahma trayī yasmin pratiṣṭhitā
sa guhyaḥ anyaḥ trivṛt vedaḥ yaḥ tam veda sa vedavit
265. yat ādyam tryakṣaram brahma yasmin trayī pratiṣṭhitā
sa guhyaḥ anyaḥ trivṛt vedaḥ yaḥ tam veda sa vedavit
265. That primordial three-syllabled Om (brahman), in which the triple Veda is established, is a secret, distinct three-fold (Veda). He who knows that, he is a true knower of the Veda.

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