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PRASNA III, ADHYÂYA 3 
1. Now the hermits in the wood belong to two classes, 1
2. Those who cook (their food), and those who do not cook it.
3. Among them, those who cook (their food are divided) into five
subdivisions, (viz.) those who eat everything which the forest contains, those
who live on unhusked (wild-growing grain), those who eat bulbs and roots, those
who eat fruit, and those who eat pot-herbs.
4. Those who eat everything which the forest produces are, again, of two
kinds: they either subsist on forest-produce generated by Indra, or on that
which has been generated from semen.
5. Among these, that which has been generated by Indra (is the produce) of
lianas, shrubs, creepers, and trees. Fetching (that) and cooking it, they offer
the Agnihotra in the evening and in the morning, give (food) to ascetics,
guests, and students, and eat the remainder.
6. That which is generated from semen is the flesh (of animals) slain by
tigers, wolves, falcons, and other (carnivorous beasts), or by one of them.
Fetching (that) and cooking it, they offer the Agnihotra in the evening and in
the morning, give (shares) to ascetics, guests, and students, and eat the
remainder.
7. Those who eat unhusked grain only, fetch rice, avoiding (husked) corn,
boil it, offer the Agnihotra both in the evening and in the morning, give (food)
to ascetics, guests, and students, and eat the remainder.
8. Those who eat bulbs and roots, or fruit, or pot-herbs, (act) exactly in
the same manner.
9. Those (hermits) who do not cook (their food are divided into) five
(classes), Unmaggakas, Pravrittâsins, Mukhenâdâyins, Toyâhâras, and Vâyubhakshas.
10. Among these, the Unmaggakas (collect and prepare their food),
avoiding (the use of) iron and stone implements,
11. The Pravrittâsins take it with the hand, 11
12. The Mukhenâdâyins take it with the mouth (only, like beasts),
13. The Toyâhâras subsist on water only,
14. And the Vâyubhakshas (air-eaters) eat nothing.
15. In this manner ten (different) initiations are prescribed for hermits who
follow the rule of Vikhanas (vaikhânasa). 15
16. He who has agreed (to obey) the Institutes of his (order, shall wear) a
staff, (shall keep) rigid silence, and (shall) abstain from rash acts.
17. Hermits following the rule of Vikhanas (vaikhânasa) are purified (from
sin), and (especially) those who abstain from food.
18. The sum of the rules applicable to all Brahma-Vaikhânasas (is as
follows): 18
19. 'Let him not injure (even) gadflies or gnats; let him bear cold and
perform austerities; let him constantly reside in the forest, be contented, and delight in (dresses made of) bark and skins, (and in carrying) water (in his
pot).'
20. 'A devotee shall first honour the guests who have come to his hermitage
at (dinner) time; he shall be sedulous in (worshipping) gods and Brâhmanas,
in (offering) the Agnihotra, and in practising austerities.'
21. "A Brâhmana who has taken to forest-life, and who has
adopted this difficult (but) pure mode of existence, which keeps him apart from
wicked men, which must never be given up, which is similar to (that of the)
beasts and birds, which allows the collection of the necessaries of life for one
day only, and which necessitates the consumption of astringent and bitter
(food), never sinks low.'
22. 'Moving about with the beasts, dwelling together with them, and
maintaining oneself in a manner similar to theirs, that is clearly the road to
heaven.' 22
Footnotes
291:1
3. Compare for the whole Adhyâya, Âpastamba II, 9, 21, 20-23, 2.
293:11
Pravrittâsin, i.e. he who eats food only which comes to him
accidentally.
293:15-17.
These three Sûtras are omitted in the commentary, but found in all the MSS. of
the text.
293:18
Govinda proposes two explanations for the term brahmavaikhânasa; he thinks that
it may mean either brahmanâ drishtâ vaikhânasâh,
'hermits seen by Brahman,' i.e. whose duties have been revealed by Brahman, or
'hermits who are Brâhmanas by caste.' The true sense, however, is
probably 'a hermit (who strives) to (become one with) Brahman' (brahmârtham
valikhânasa).
294:22
See above, III, 2, 19.
PRASNA III, ADHYÂYA 4
1. Now if a student commits any act against his vow, eats meat, or approaches
a woman, whenever any evil befals him, 1
2. He heaps fuel on the fire in the interior of the house, scatters (Kusa
grass) around it, and performs the ceremonies up to the end of the Agnimukha;
then he offers oblations of clarified butter, (reciting the following texts):
'It was done by lust, lust does it, to lust (belongs) all this, to him who draws me on, Svâhâ;' 'It was
done by the internal organ, the internal organ does it, to the internal organ
(belongs) all this, to him who draws me on, Svâhâ;' 'It was done by passion,
passion does it, to passion (belongs) all this, to him who draws me on, Svâhâ;'
'It was done by ignorance, ignorance does it, to ignorance (belongs) all this,
to him who draws me on, Svâhâ;' 'It was done by sin, sin does it, to sin
(belongs) all this, to him who draws me on, Svâhâ;' 'It was done by wrath,
wrath does it, to wrath (belongs) all this, to him who draws me on, Svâhâ.'
3. That which begins with the muttering (of the Vedic texts) and ends with
the gift of a fee (consisting of) a cow is known,
4. (Afterwards) he stays (during the night) behind (i. e. to the west of) the
fire, wrapping himself in the skin of a black antelope, the neck of which is
turned towards the east and the hair of which is turned outside.
5. When the day dawns, he drags himself away from the hinder part (of the
skin), goes to a bathing-place, bathes (there) in the manner which is known,
(but) performs, while in the water, sixteen suppressions of breath with the
Aghamarshana hymn; next he performs the known (ceremonies) up to the
worship of the sun, and afterwards goes to the house of his teacher. 5
6. Let him know for certain that that is equally (effective) as bathing (with
the priests) at the end of a horse-sacrifice.
Footnotes
294:1
4. The clause striyam vopeyât, 'or approaches a woman,' is
omitted by Govinda. The whole chapter is a supplement to the rules given above,
II, 1, 1, 30-35, where some of the Vedic passages mentioned here have already
been given.
295:5
Govinda says that this manner of crawling out of the skin is symbolical of a new
birth.
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PRASNA III, ADHYÂYA 5
1. Now we will explain the rule of the most holy Aghamarshana. 1
2. He goes to a bathing-place and bathes (there). Dressed in a pure dress let
him raise, close to the water, an altar, and moistening his clothes by one
(application of water), and filling his hand once (with water), let him recite
the Aghamarshana hymn (in the manner of his daily) private recitation. 2
3. (Let him repeat it) one hundred times in the morning, one hundred times at
midday, and one hundred times or an unlimited number of times in the afternoon.
4. When the stars have risen, let him partake of gruel prepared of one
handful of barley.
5. After seven (days and) nights he is freed from all minor sins (upapâtaka),
whether they have been committed intentionally or unintentionally, after twelve
(days and) nights (from all other sins) excepting the murder of a learned
Brâhmana,
the violation of a Guru's bed, stealing gold, and drinking Surâ. 5
6. After twenty-one (days and) nights he over-comes even those (crimes) and
conquers them.
7. He overcomes everything, he conquers all, he obtains the reward of all
sacrifices, he has bathed at all sacred bathing-places, he has performed the
vows required for (the study of) all the Vedas, he becomes known to all the
gods, he sanctifies a company (of Brâhmanas) by merely looking (at
them), and his undertakings are successful. Thus speaks Baudhâyana. 7
Footnotes
296:1
5. Vasishtha XXVI, S.
296:2
Sthandila, 'an altar,' is a slightly raised mound of earth, which,
according to Govinda, in this case must have the shape of the sun's disc.
According to the same authority the hand of the performer must remain filled
with water as long as the recitation lasts, and the perform, stands behind the
altar facing the east.
296:5
Regarding the prasritiyâvaka, '(subsisting on) gruel prepared from a
handful of barley,' see below, III, 6.
297:7
Govinda is of opinion that the words, 'thus speaks Baudhâyana,' indicate that
this part of the work has been composed by a pupil or some other person.
PRASNA III, ADHYÂYA 6
1. Now if a man feels his conscience charged with (evil) actions committed by
himself, let him boil for himself (alone), when the stars have risen, a handful
of barley, (and prepare) gruel (with that). 1
2. Let him not perform the Vaisvadeva oblation with (a portion of)
that,
3. Nor (shall) a Bali offering (be performed) on that (occasion).
4. Let him consecrate the barley before it is boiled, while it is being
boiled, and after it has been boiled, with the (following) Mantras
5. 'Thou art barley, thou art the king of grains, thou art sacred to Varuna
and mixed with honey, the sages have proclaimed thee an expeller of all guilt
and a means of purification.' 5
'Ye barley-grains are clarified butter and honey, ye barley-grains are water
and ambrosia. May you remove my guilt and all my sins:'
'Those committed by words, by acts, and by evil thoughts; ill-fortune and the
night of all-destroying time,--all that avert from me, ye barley-grains.'
'(From the sin of eating) food which had been worried by dogs or pigs, or
which had been defiled by crows and impure men, from the sin of disobedience
towards mother and father,--from all that purify me, ye barley-grains.'
'From the dreadful (guilt of) mortal sins and of the crime (of serving) a
king, from the wrong done to infants or aged men, from (the guilt) of stealing
gold, of breaking my vows, of sacrificing for an un-worthy man, of speaking evil
of Brâhmanas,--from all that purify me, ye barley-grains.'
'From (the sin of eating) the food of many men, of harlots and of Sûdras,
of (partaking of) funeral dinners and of (the food given by) persons who are
unclean on account of a death or a birth, of that given by thieves, or at a
funeral sacrifice offered to one who lately died,--from all that purify me, ye
barley-grains.'
6. (While the barley) is being boiled, he must protect it (and recite the
text), 'Adoration to Rudra, the lord of created beings; pacified is the sky;'
the Anuvâka (beginning), 'Give strength;' the five sentences (beginning), 'The
gods who are seated in front, led by Agni;' the two (texts), 'Do not hurt 6
our offspring,' (and) 'The Brahman-priest among the gods.'
7. Having purified himself (by sipping water, &c.), he shall eat a little
of the boiled (mess), after pouring it into (another) vessel.
8. Let him offer it as a sacrifice to the soul, (reciting the text), 'May the
gods, who are born from the internal organ and joined to the internal organ, who
are very strong, whose father is Daksha, protect us (and) guard us; adoration to
them, to them Svâhâ.' 8
9. Let him who desires intelligence (subsist on such food during three (days
and) nights.
10. A sinner who drinks it during six (days and) nights becomes pure.
11. He who drinks it during seven (days and) nights is purified from (the
guilt of) the murder of a learned Brâhmana, of violating a Guru's bed,
of stealing gold, and of drinking Surâ.
12. He who drinks it during eleven (days and) nights, removes even the sins
committed by his ancestors.
13. 'But he who during twenty-one days (drinks gruel made) of barley-grains
which have passed through a cow, sees the Ganas and the lord of
the Ganas, sees the goddess of learning and the lord of learning.'
Thus speaks the venerable Baudhâyana.
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Footnotes
297:1
6. For the whole Adhyâya compare Vishnu XLVIII.
297:5
According to Govinda, Vâmadeva is the Rishi of these Mantras. The
phrase, 'Thou art sacred to Varuna,' is to be explained, according to Govinda, by the fact that offerings presented to Varuna frequently
consist of barley. 'Honey' means, according to some, 'sweet butter,' with which
the dish is seasoned.
298:6
The Anuvâka meant is Taitt. Samhitâ I, 2, 14. The five sentences are
found, ibid. I, 8, 7, 1. Regarding the text mâ nastoke, 'do not hurt our
offspring,' see above, III, 2, 9. The last p.
299 Mantra occurs Taitt. Samhitâ III, 4, II, I. Govinda says
that material protection, too, in the shape of an iron platter or cover is to be
given to the boiling barley.
299:8
The text occurs Taitt. Samhitâ I, 2, 3, I. It consists of five
sentences, and is addressed to the five vital airs, to each of which the eater
offers one oblation.
PRASNA III, ADHYÂYA 7
1. 'Let him who considers himself impure offer (burnt oblations), reciting
the Kûshmândas.' 1
2, 'He who has had forbidden intercourse, or has committed a crime against
nature, becomes even like a thief, even like the slayer of a learned Brâhmana.'
3. 'He is freed from any sin which is less than the crime of slaying a
learned Brâhmana.'
4. If, after wasting his strength except in his sleep, he desires to become
free from the stain and holy,
5. He causes the hair of his head, his beard, the hair on his body, and his
nails to be cut on the day of the new moon or of the full moon, and takes upon
himself a vow according to the rule prescribed for students,
6. (To be kept) during a year, or a month, or twenty-four days, or twelve
nights, or six or three nights. 6
7. Let him not eat meat, nor approach a woman, not sit on (a couch or seat,
and) beware of (speaking an) untruth. 7
8. To subsist on milk (alone is) the most excellent mode of living; or, using
barley-gruel (as his food), he may perform a Krikkhra (penance) of twelve
days, or he may (maintain himself by) begging. 8
9. On such (occasions) a Kshatriya (shall subsist on) barley-gruel, a Vaisya
on curds of two-milk whey.
10. Having kindled the sacred fire in the morning according to the rule for
Pâkayagñas,
having scattered (Kusa grass) around it, and having performed (the
preliminary ceremonies) up to the end of the Agnimukha, he next offers in
addition burnt oblations, reciting the three Anuvâkas (beginning), 'What cause
of anger to the gods, ye gods,' 'The debts which I contracted,' (and) 'May
worshipful Agni give thee by every means long life.' 10
11. Let him offer with each Rik-verse a portion of clarified butter.
12. After having offered four oblations with (the spoon called) Sruva,
reciting (the texts), 'That strength which lies in the lion, in the tiger, and
in the panther,' &c., and the four Abhyâvartinîs (i.e. the texts), 'Thou,
O fire, who turnest back,' &c., 'O Aṅgiras,' &c., 'Again with
strength,' &c., (and) 'With wealth,' &c., after having taken his
position, with sacred fuel in his hands, in the place allotted to the sacrificer,
he worships (the fire) with the hymn which contains twelve verses (and begins),
'To Vaisvânara we announce.' 12
13. Having placed the piece of sacred fuel (on the fire with the text),
'Whatever sin I ever committed 13
by thoughts or words, from all that free me (O fire, being duly) praised, for
thou knowest the truth, Svâhâ,' he gives a fee.
14. (The ceremonies) which begin with the muttering (of the texts) and end
with the gift of a cow as a fee are known.
15. One (person) only (shall) perform the service of the fire.
16. Now (let him offer) at the Agnyâdheya full oblations (pûrnâhuti,
with the texts), 'Whatever cause of anger to the gods, ye gods;' 'The debts
which I contracted;" May worshipful Agni give thee by every means long
life.' 16
17. Having offered (it), he who is about to perform the Agnihotra, (worships)
with the Dasahotri (texts); having offered (it), he who is about
to perform the new and full moon sacrifices (worships) with the Katurhotri
(texts); having offered (it), he who is about to offer the Kâturmâsya
sacrifices (worships) with the Pañkahotri (texts); having offered
it, (he worships) at an animal sacrifice with the Shaddhotri
(texts), at a Soma-sacrifice with the Saptahotri (texts). 17
18. And it is declared in the Veda, 'Let him sacrifice (with the Kûshmânda
texts) at the beginning of the rites; purified (thereby) he gains the world of
the gods.' Thus (speaks) the Brâhmana. 18
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Footnotes
300:1-3.
7. Taittirîya Âranyaka II, 8, 1-3.
300:6
Taitt. Âranyaka II, 8, 5-6.
300:7
Taitt. Âranyaka II, 8, 7.
300:8
Taitt. Âranyaka II, 8, 8. As the next Sûtra shows, these rules refer to
Brâhmanas. Regarding the Krikkhra, see below, IV, 57.
301:10
For the rule, see Taitt. Âranyaka II, 7, 4. The three Anuvâkas
mentioned are Taitt. Âranyaka II, 5.
301:12
Taitt. Âranyaka II, 7, 4. The first four texts occur Taitt. Brâhmana
II, 7, 7, 1-2, the next four Taitt. Samhitâ IV, 2, 1, 2-3, and the hymn Taitt. Âranyaka II, 6. The place of the sacrificer to the south of the
fire.
301:13
Taitt. Âranyaka II, 6, 2 (13).
302:16
From this and the next Sûtras it must be understood that the Kûshmândahoma
is not only to be used as a penance, but may be offered at the beginning of the
great Srauta sacrifices, in order to sanctify the performer and to secure
special benefits.
302:17
The Saptahotri' and the other texts mentioned occur Taitt, Âranyaka
III, 1-5. I understand the verb 'worship' on account of Lâtyâyana X,
12, 50.
302:18
Taitt. Âranyaka II, 7, 5.
PRASNA III, ADHYÂYA 8
1. Now, therefore, we will explain the rule of the Kândrâyana
(lunar penance). 1
2. Let him fast on the fourteenth day of the bright half of the month.
3. Having had the hair on his head, his beard, the hair on his body, and his
nails, or his beard alone, cut, let him enter, dressed, in new clothes and
speaking the truth, the place where the sacrificial fire is preserved.
4. There a (common) fire, (which may be) fetched once (only, shall serve)
him; or (the fire) must be produced by friction with the Aranis. 4
5. Let a student, who is a friend (of the performer), be ready at hand to
(carry out his) directions;
6. And sacrificial viands (shall be his) food during the performance of the
vow.
7. Having heaped fuel on the fire, scattered (Kusa grass) around it,
and performed (the ceremonies) up to the end of the Agnimukha, he offers burnt
oblations, (cutting off portions) from the cooked food,
8. (The first) to Agni, (the second) to the lunar day whichever it may be,
(the third and the fourth) 8 to the lunar mansion together with its guardian deity, the fifth to the moon
(with the verse), 'Atrâha gor amanvata,' the sixth to the sky and the earth,
the seventh to day and night, the eighth to Rudra, the ninth to the sun, the
tenth to Varuna, the eleventh to Indra, and the twelfth to all the gods.
9. Now they mention (the following) other (oblations which are to be offered)
to the points of the horizon and to their (guardian) deities, to the wide middle
sphere and to its (guardian) deity.
10. Having offered (the oblation) to Agni Svishtakrit (with the
verse), 'Ever new,' &c., he then places the remainder of the sacrificial
viands into a goblet (kamsa) or a cup (kamasa), pours seasoning,
that is fit for sacrifices, over them, and eats fifteen morsels of ordinary
size, 10
11. The first (saying, 'I offer) thee to Prâna,' the second (saying,'
I offer) thee to Apâna,' the third (saying, 'I offer) thee to Vyâna,' the
fourth (saying, 'I offer) thee to Udâna,' the fifth (saying, 'I offer) thee to
Samâna.' If there are only four (mouthfuls, he eats) the first reciting two
(texts); if there are three, (he eats) the first two reciting two (texts) with
each; if there are two, (he eats) the first reciting two (texts and) the second
reciting three texts; (if, there is only) one, (he recites) all (the five texts)
together. 11
12. Having drunk water (with the text), 'Thou 12
art water used for moistening Soma,' &c., he then offers the (following)
additional oblations of clarified butter, with the seven Anuvâkas (beginning),
'May my Prâna, Apâna, Vyâna, Udâna, and Samâna be purified;' 'May my
voice, mind, eye, ear,' &c.; 'May my head, hands, feet;' 'May my skin;' 'May
the sense of hearing, touch;' 'May earth, water;' 'May that which consists of
food.'
13. (The ceremonies) beginning with the muttering (of sacred texts) and
ending with the gift of a cow as a fee are known. 13
14. He worships the sun with (three verses) ad--dressed to Sûrya and the
moon with (three verses) addressed to Kandramas. 14
15. When he goes to rest, he mutters (the verse), 'O fire, keep thou good
watch,' 15
16. When he awakes (in the morning, the verse), 'O fire, thou art the
protector of vows.' 16
17. Let him not talk with women and Sûdras addressing them first; let
him not look at urine and ordure.
18. If he has seen any impure substance, he mutters (the text), 'Unrestrained
(was) the internal organ, wretched my eye; the sun is the most 18
excellent among the lights of heaven; O initiation, mayest thou not forsake
me.'
19. On the first day of the latter half (of the month he eats) fourteen
mouthfuls.
20. Thus (he takes every day) one (mouthful) less up to the day of the new
moon.
21. On the day of the new moon there is not (even) one mouthful (left to
take).
22. On the first day of the first half (of the month) one (mouthful may be
eaten), on the second two.
23. Thus he daily increases (his meal) by one (mouthful) up to the day of the
full moon.
24. On the day of the full moon he offers a Sthâlîpâka to Agni, to
the lunar day whichever it may be, and to the lunar mansions as well as to their
(guardian) deities.
25. Having offered a burnt oblation to (the lunar mansion) Abhigit
(which stands) before Sronâ, and to its (guardian) deity, he must
give a cow to the Brâhmanas.
26. That is the ant-shaped lunar penance; (that which is performed in the)
inverted (order is called) the barleycorn-shaped (lunar penance). 26
27. A sinner who has performed either of these two (penances) becomes free
from all mortal sins (pâtaka).
28. They declare that the (Kândrâyana) shall be performed for
the sake of the fulfilment of wishes of all kinds.
29. 'Thereby man obtains every wish which he may conceive.'
30. 'Thereby the sages formerly purified themselves and accomplished their
objects. That (rite) procures wealth, spiritual merit, sons, cattle, long life,
heavenly bliss, and fame; it secures the fulfilment of all desires.'
31. 'He who studies this, becomes the companion of the lunar constellations,
of sun and moon, and dwells in their world.'
Footnotes
303:1
8. For this chapter compare Gautama XXVII.
303:4
The meaning of the Sûtra is that the fire which has been carried into the âvasatha
must be kept burning during the whole month which the Kândrâyana
lasts. For a burnt oblation has to be performed at the end of the penance.
Should it be extinguished, it must be rekindled by friction.
303:8
The text quoted occurs Taitt. Brâhmana I, 5, 8, 1.
304:10
Taitt. Samhitâ II, 3, 5, 3.
304:11
This is an imitation of the Prânâgnihotra described above, II, 7, 12.
304:12
Taitt. Samhitâ III, 1, 8, 1. The seven Anuvâkas are Taitt. Âranyaka
X, 51-57. One oblation is to be offered with each Anuvâka.
305:13
Govinda here mentions that the whole of the ceremonies alluded to are the uttaram
dârvihomikam tantram.
305:14
As Govinda states, the former verses are 'ud vayam tamasas pari,' Taitt.
Samhitâ IV, I, 7, 4; 'ud u tyam gâtavedasam,'
ibid. I, 1, 8, 4; 'kitram devânâm,' ibid. I, 4, 43, 1; while the verses
addressed to the moon are 'nano navo,' Ibid. II, 4, 14, 1; 'sa kitrakitram,'
Rig-veda VI, 6, 7; and 'atrâha gor,' Taitt. Brâhmana 1, 5, 8, 1.
305:15
Taitt. Samhitâ I, 2, 3, I.
305:16
Taitt. Samhitâ, loc. cit.
305:18
Taitt. Samhitâ III, I, 1, 2.
306:26
Vishnu XLVII, 3-5.
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PRASNA III, ADHYÂYA 9
1. Now, therefore, we will explain the rule of the Anasnatpârâyana
(recitation of the whole Veda during a fast).
2. Let him wear a clean garment or a dress made of bark (or grass). 2
3. Let him desire food, fit for a sacrifice, or water and fruit. 3
4. Going forth from the village in an easterly or northerly direction,
smearing a quadrangular sthandila, 'a bull's hide' in size, with cowdung,
sprinkling it, drawing the marks on it, sprinkling it with water, heaping fuel
on the fire and scattering (Kusa grass) around it, he offers burnt
oblations to the following deities, to Agni Svâhâ, to Pragâpati 4Svâhâ, to Soma
Svâhâ, to all the gods Svâhâ, to Svayambhu, to the Rikas, to
the Yagus, to the Sâmans, to the Atharvans, to faith, to right
knowledge, to wisdom, to fortune, to modesty, to Savitri, to the Sâvitrî
(verse), to Sadasaspati, and to Anumati.
5. Having offered (these oblations), he must begin with the beginning of the
Veda and continuously recite (it).
6. Let him not interrupt (the recitation) by talking, nor by stopping, 6
7. Now if he converses in between or stops, let him thrice suppress his
breath, and begin just there where he left off.
8. If he has forgotten (a passage), he shall recite for as long a time as he
does not recollect it, what (he may know, Rik-verses) for Rik-verses, (Yagus-formulas) for Yagus-formulas,
(Sâmans) for Sâmans.
9. He may (also) recite the Brâhmana of that (forgotten passage) or
(the passage from the Anukramanî regarding) its metre and its deities.
10. Let him recite the Samhitâ of (his) Veda twelve (times). He
thereby removes (faults committed by) studying on forbidden (days, by) angering
his teacher, (and through) improper acts. His (knowledge of the) Veda is
sanctified, is purified.
11. (If he reads) more than that, a cumulation (of rewards will be the
result).
12. If he recites the Samhitâ of the Veda another twelve (times), he
gains thereby the world of Usanas.
13. If he recites the Samhitâ of the Veda another twelve (times), he gains thereby the world of Brihaspati.
14. If he recites the Samhitâ of the Veda another twelve (times), he
gains thereby the world of Pragâpati.
15. If, fasting, he recites the Samhitâ one thou-sand (times), he
becomes one with Brahman, resplendent like Brahman (and) Brahman (itself).
16. If he subsists during a year on food obtained by begging, he gains (the
power of) supernatural vision.
17. If during six months he subsists on barley-gruel, during four months on
water and barley-flour, during two months on fruit, (and) during one month on
water, or performs Krikkhra penances of twelve days, he (obtains the
power of) suddenly disappearing, and sanctifies seven descendants, seven
ancestors, and himself as the fifteenth, and (any) company (of Brâhmanas)
which he may enter.
18. They call that the ladder of the gods. 18
19. By means of that the gods reached their divine station and the sages the
position of Rishis.
20. The periods for beginning this sacrifice, forsooth, are three, the time
of the morning libation, the time of the midday libation, and the last part of
the night, (the Muhûrta) sacred to Brahman.
21. Pragâpati, forsooth, proclaimed this (rite) to the seven Rishis,
the seven Rishis to Mahâgagñu, and Mahâgagñu
to the Brâhmanas. 21
Footnotes
307:2
9. M. and the MSS. of the commentary read kiravâsâh
instead of kîravâsâh,' clad with a garment of bark or grass,'
and Govinda explains the var. lect. by 'dressed in old clothes.'
307:3
This rule refers to the case only where the performer of the vow is unable to
bear the prolonged fasting.
307:4
A sthandila is the raised mound, four fingers high, which is used as the
altar for the Grihya ceremonies. Regarding the term, 'a bull's hide,' see
Vishnu XCII, 2. The marks (lakshana) are the lines which must be
drawn on the altar; see e.g. Âsvalâyana Grihya-sûtra I, 3, 1.
308:6
'By talking, i.e. by uttering words not connected with the Veda.'--Govinda.
309:18
Govinda explains nihsrenîm, 'the ladder,' by nihsreyasahetum,
'a cause of supreme bliss.'
309:21
The name of the Rishi who proclaimed it to the Brâhmans is not certain.
The Dekhan MSS. read Mahâgagru and Mahâgagnu, M. Mahâgagñu,
the I. O. copy of the commentary Mahâyagñu and Mahâgagñu,
and the Telugu copy Mahâgagñu.
PRASNA III, ADHYÂYA 10
1. The law of castes and of orders has been declared. 1
2. Now, indeed, man (in) this (world is polluted) by a vile action or acts
wrongly, (e.g.) sacrifices for men. unworthy to offer a sacrifice, accepts
presents from those whose gifts ought not to be accepted, eats the food of those
whose food ought not to be eaten, (and) practises what is forbidden. 2
3. They are in doubt if he shall perform a penance for such (a deed) or if he
shall not do it.
4. (They declare that he shall not do it) because the deed does not perish.
5. (The correct opinion is) that he shall perform (a penance). 5
6. It is declared in the Veda, 'Let him offer a Punastoma; (those who offer
it, may) again come to (partake of) the libations of Soma.' 6
7. He who offers a horse-sacrifice conquers all sin, he effaces the guilt of
the murder of a Brâhmana.' 7
8. Moreover, 'He who is being accused (of a heinous crime) shall perform an
Agnishtut sacrifice.'
9. Reciting the Veda, austerity, a sacrifice, fasting, giving gifts are the
means for expiating such (a blamable act).
10. The purificatory (texts are), the Upanishads, the initial (verses) of the
Vedas, the ends of the Vedas (vedântas), the Samhitâs of all the Vedas,
(the Anuvâkas called) Madhu, (the hymn of) Aghamarshana, the Atharvasiras,
(the Anuvâkas called the) Rudras, the Purusha hymn, the two Sâmans (called) Râgina
and Rauhineya, the Brihat (Sâman) and the Rathantara, the
Purushagati (Sâman), the Mahânâmnîs, the Mahâvairâga (Sâman), the
Mahâdivâkîrtya (Sâman), any of the Gyeshtha Sâmans, the
Bahishpavamâna Sâman, the Kûshmândîs, the Pâvamânîs, and the Sâvitrî. 10
11. To live on milk alone, as if one were fasting, to eat vegetables only, to
eat fruit only, (to live on) gruel prepared of a handful of barley-grains, to
eat gold, to eat clarified butter (are the modes of subsistence) which purify.
12. All mountains, all rivers, holy lakes, bathing-places, the dwellings of
Rishis, cowpens, (holy) plains and temples of the gods (are) places (which destroy sin) 12
13. Abstention from injuring living beings, truthfulness, abstention from
theft (or unrighteously appropriating anything), bathing in the morning, at
noon, and in the evening, obedience towards Gurus, continence, sleeping on the
ground, dressing in one garment only, and abstaining from food (are the various
kinds of) austerity.
14. Gold, a cow, a dress, a horse, land, sesamum, clarified butter, and food
(are) the gifts.
15. A year, six months, four (months), three (months), two (months), one
(month), twenty-four days, twelve days, six days, three days, a day and a night,
(and) one day are the periods (for penances).
16. These (acts) may be optionally performed if no (particular penance) has
been prescribed,
17. (Viz.) for great crimes difficult (penances) and for trivial faults easy
ones.
18. The Krikkhra and the Atikrikkhra, as well as the Kândrâyana,
are penances for all (offences).
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Footnotes
310:1
10. As stated formerly, Sacred Books of the East, vol. ii, p. li this
chapter is borrowed from Gautama XIX. I have therefore adopted the same division
of the Sûtras as in the translation of the latter work.
310:2
I read, with the MSS. of the commentary, atha khalvayam purusho yâpyena
karmanâ mithyâ vâkaraty ayâgyam vâ yâgayaty apratigrâhyasya
vâ pratigrihnâty anâsyânnasya vânnam asnâty akaranîyena vâkarati. M. reads
yâgayitvâ, and the Dekhan MSS. yâgayitvâ
and pratigrihya.
310:5
The Dekhan MSS. read kûryâd ity eva, M. kûryâd eva, and Govinda kuryât tv
eva.
310:6
All the MSS. of the text omit the word vigñâyate, 'it is declared in
the Veda,' which is given by Govinda.
310:7
All the MSS. of the text give at the beginning of this Sûtra p.
311 athâpy udâharanti, 'now they quote also,' which Govinda omits,
and which is inappropriate, because the following passages are taken from the
Veda.
311:10
The word vedâdayah, which occurs also in some MSS. of Vasishtha (XXII,
9), must be explained, according to the analogy of karmâdi, the beginning of
the sacrifices' (Sâyana on Taitt. Âr. II, 7, 5), by 'the initial verses
of the Vedas.' The Pâvamânîs are added on the authority of Govinda alone.
311:12
'Kshetra, (holy) plains, e.g. the Kurukshetra.'--Govinda.
PRASNA IV, ADHYÂYA 1
1. We will separately explain the various penances for the several offences,
both heavier and lighter ones.
2. Let him prescribe whatever may be befitting for each (case),--heavier
(penances) for great (crimes) and easier ones for trivial (faults).
3. Let him perform the penances according to the rule given in the Institutes
(of the Sacred Law in cases) where an offence has been committed with the organ
or with the feet (and) the arms, through 3
thoughts or speech, through the ear, the skin, the nose or the eye.
4. Or, in (the case of) transgressions committed through the organ of vision,
of hearing, of sensation, of smelling, and through thoughts, he also becomes
pure by three suppressions of the breath.
5. In case (he commits the offences) of eating the food of a Sûdra or
of cohabiting with a Sûdra female, severally, he must perform, during
seven days, seven suppressions of the breath on each day. 5
6. For partaking of food unfit for eating or drinking, and for selling
forbidden merchandise, excepting honey, meat, clarified butter, oil, pungent
condiments and bad food, and for similar (offences), he must perform, during
twelve days, twelve suppressions of the breath on each day. 6
7. For other transgressions excepting mortal sins (pâtaka), crimes causing
loss of caste (patanîya), and the minor faults (called upapâtaka), he must
perform, during half a month, twelve suppressions of the breath on each day. 7
8. For other transgressions excepting mortal sins 8
and crimes causing loss of caste, he must perform, during twelve periods of
twelve days, twelve suppressions of the breath on each day.
9. For other transgressions excepting mortal sins he must perform, during
twelve half-months, twelve suppressions of the breath on each day. 9
10. But for mortal sins he must perform, during a year, twelve suppressions
of the breath on each day.
11. Let him give his daughter, while she still goes naked, to a man who has
not broken the vow of chastity and who possesses good qualities, or even to one
destitute of good qualities; let him not keep (the maiden) in (his house) after
she has reached the age of puberty. 11
12. He who does not give away a marriageable daughter during three years
doubtlessly contracts a guilt equal to (that of) destroying an embryo.
13. Such will be the case if anybody asks her in marriage, and also if nobody
demands her. Manu has declared that at each appearance of the menses (the father
incurs the guilt of) a mortal sin.
14. Three years let a marriageable damsel wait for the order of her father.
But after (that) time let her choose for herself in the fourth year a husband
(of) equal (rank). If no man (of) equal (rank) be found, she may take even one
destitute of good qualities.
15. If a damsel has been abducted by force, and has not been wedded with
sacred texts, she may lawfully be given to another man; she is even like a
maiden. 15
16. If, after (a damsel) has been given away, or even after (the nuptial
sacrifices) have been offered, the husband dies, she who (thus) has left (her
father's house) and has returned, may be again wedded according to the rule
applicable to second weddings, provided the marriage had not been consummated. 16
17. He who does not approach, during three years, a wife who is marriageable,
incurs, without doubt, a guilt equal to that of destroying an embryo.
18. But the ancestors of that man who does not approach his wife who bathed
after her temporary uncleanness, though he dwells near her, lie during that
month in the menstrual excretions (of the wife).
19. They declare that the guilt of the husband who does not approach his wife
in due season, of him who approaches her during her temporary uncleanness, and
of him who commits an unnatural crime (with her), is equally (great).
20. Let him proclaim in the village a wife who, being obdurate against her
husband, makes herself sterile, as one who destroys embryos, and drive her from
his house.
21. But for the transgression of that husband who does not approach a wife
who bathed after temporary uncleanness, (the performance of) one hundred
suppressions of the breath is prescribed (as a penance). 21
22. Seated with Kusa grass in his hands, let him repeatedly suppress
his breath, and again and again recite purificatory texts, the Vyâhritis,
the syllable Om, and the daily portion of the Veda. 22
23. Always intent on the practice of Yoga, let him again and again suppress
his breath. (Thus) he performs the highest austerity up to the ends of his hair
and up to the ends of his nails.
24. Through the obstruction (of the respiration) air is generated, through
air fire is produced, then through heat water is formed; hence he is internally
purified by (those) three.
25. Through the practice of Yoga (true) knowledge is obtained, Yoga is the
sum of the sacred law, all good qualities are gained through Yoga; therefore let
him always be absorbed in the practice of Yoga. 25
26. The Vedas likewise begin with the syllable Om, and they end with the
syllable Om. The syllable Om and the Vyâhritis are the eternal,
everlasting Brahman. 26
27. For him who is constantly engaged in (reciting) the syllable Om, the
seven Vyâhritis, and the three-footed Gâyatrî, no danger exists
anywhere. 27
28. If, restraining his breath, he thrice recites the Gâyatrî together with
the syllable Om and with the (text called) Siras, that is called one
suppression of breath. 28
29. But sixteen suppressions of breath, accompanied 29
by (the recitation of) the Vyâhritis and of the syllable Om, repeated
daily, purify after a month even the slayer of a learned Brâhmana.
30. That is the highest austerity, that is the best description of the sacred
law. That, indeed, is the best means of removing all sin.
Footnotes
312:3
The construction is certainly elliptical. I understand tatra with the first
half-verse. Govinda separates the two half-verses, yad upasthakritam papam,
&c., from the first, and reads at the end p.
313 of the half-verse prânâyâmân samâkaret, 'one
should perform suppressions of the breath (in even or equal numbers).'
313:5
Govinda tries to reconcile this rule with the one given above, I, I, 2, 7, by
assuming that the word Sûdra denotes here a Brâhmana who lives
like a Sûdra and neglects his sacred duties.
313:6
I read, conjecturally, dvâdasâham, 'twelve days.' The MSS. of the text
have dvâdasa dvâdasâham, or corruptions pointing to this
reading, and C. I. reads ardhamâsam. Regarding avarânna, 'bad food,' see note
on Âpastamba II, 6, 15, 16.
313:7
I read, conjecturally, ardhamâsam, 'half a month;' D. has ardhamâsân;
K. dvâdasâham; M. dvâdasârdhamâsam; C. I. dvâdasârdhamâsân,
which is explained by shanmâsân.
313:8
I read with M. dvâdasa dvâdasâhân. D. K. have dvâdasâham.
The commentary omits the Sûtra altogether.
314:9
I read with D., K., and M., dvâdasârdhamâsân. The commentary omits
also this Sûtra.
314:11
Vasishtha XVII, 67-71, and above.
314:15
Vasishtha XVII, 73.
315:16
Vasishtha XVII, 74.
315:21
The MSS. of the text read, ritusnâtâm to yo bhâryâm
niyatâm brahmakârinîm | niyamâtikrame tasya prânâyâmasatam smritam. The commentary omits the first half of the verse altogether. The
latter, as read in the MSS., gives no sense. It seems to me that p.
316 either its end must have been samnidhau nopagakkhati
(as in Sûtra 17), or that a whole half-verse has been lost.
316:22-24.
Vasishtha XXV, 4-6.
316:25
Vasishtha XXV, 8.
316:26
Vasishtha XXV, 10.
316:27
Vasishtha XXV, 9.
316:28
Vasishtha XXV, 13.
316:29
Vasishtha XXVI, 4.
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PRASNA IV, ADHYÂYA 2
1. We will separately explain the various penances for the several offences,
both heavier and lighter ones.
2. Let him prescribe whatever may be befitting for each (case),--heavier
penances for great (crimes), and lighter ones for trivial (faults).
3. Let him perform the penances according to the rule given in the Institutes
of the Sacred Law.
4. He who is about to accept gifts, or he who has accepted gifts, must
repeatedly recite the four Rik-verses (called) Taratsamandîs. 4
5. But in case one has eaten any kind of forbidden food; or that given by a
person whose food must not be eaten, the means of removing the guilt is to
sprinkle water (over one's head) while one recites the Taratsamandî Rikas. 5
6. But we will, hereafter, declare another rule for (the expiation of) the
murder of a learned Brâhmana, whereby (men) are freed also from mortal
sins of all (kinds).
7. Let him (perform), during twelve nights, suppressions of the breath (and) mutter purificatory texts, the Vyâhritis, the
syllable Om, (and) the Aghamarshana hymn, (living) on milk;
8. Or (he becomes) pure if he bathes, and during three (days and) nights
subsists on air and (remains dressed) in wet clothes.
9. But if he has repeatedly committed forbidden acts of all kinds, and has
(afterwards) worshipped reciting the Vârunî (texts), he is freed from
all sin. 9
10. Now a student who has broken his vow (avakîrnin) shall heap fuel
on the fire on the night of the new moon, perform the preparatory ceremonies
required for a Darvîhoma, and offer two oblations of clarified butter (reciting
the following texts): 'O Lust, I have broken my vow, my vow I have broken, O
Lust, to. Lust Svâhâ;' 'O Lust, I have done evil, I have done evil, O Lust, to
Lust Svâhâ.' 10
11. After he has made the offering, he shall address the fire, closely
joining his hands and turning sideways, (with the following texts): 'May the
Maruts grant me, may Indra, may Brihaspati,, may this fire grant me long
life and strength, make me long-lived.' The Maruts, forsooth, give back to him
the vital airs, Indra gives back to him strength, Brihaspati the lustre
of Brahman, Fire all the remainder. (Thus) his body is made whole, and he
attains the full length of life. Let him next address (the gods) with three
(repetitions of the texts). For the gods are
trebly true. (All that) has been declared in the Veda.
12. He who considers himself defiled by minor offences (upapâtaka), will be
freed from all guilt if he offers burnt oblations according to this same rule; 12
13. Or if he has partaken of food unfit to be eaten or to be drunk or of
forbidden food, and if he has committed sinful acts or performed sinful rites
either unintentionally or intentionally, and if he has had connexion with a
female of the Sûdra caste or committed an unnatural crime, he becomes
pure by bathing (and reciting) the Abliṅga (verses) and (those called)
Vârunîs. 13
14. Now they quote also (the following verse): If he has partaken of food
unfit to be eaten or to be drunk, or of forbidden food, and if he has committed
forbidden acts or performed forbidden rites, he will, nevertheless, be freed
from (crimes) committed intentionally which are similar to mortal sins, nay,
even from mortal sins (pâtaka).' 14
15. Or let him fast during three (days and) nights, bathe thrice a day, and,
suppressing his breath, thrice recite the Aghamarshana. Manu has declared
that that is equal (in efficacy) to the final bath at a horse-sacrifice. 15
16. And it is declared in the Veda, '(That is) the ancient purificatory rite,
which is widely known (in the Institutes of the Sacred Law); purified thereby
man conquers sin. May we, sanctified by this holy means of purification, conquer
our enemy, sin.'
Footnotes
317:4
Gautama XXIV, 2. The gift is, of course, one which ought not to be accepted.
317:5
Rig-veda IX, 58. Mârganam, literally 'rubbing,' means sprinkling the
head with a handful of water.--Govinda.
318:9
'Upasthâna, "worshipping," i.e. sprinkling one's head with a handful
of water.'--Govinda.
318:10
A repetition of the rule given above, II, 1, I, 34; see also III, 4.
319:12
Gautama XXV, 6.
319:13
Govinda gives, like Haradatta on Gautama XXV, 7, as an instance of a doshavat
karma, 'a sinful rite,' the abhikâra or 'magic rite in order to harm
enemies.' The expression has, however, in our Sûtra, a wider sense.
319:14
I.e. if he performs the penance prescribed in the preceding Sûtra.
319:15
Vasishtha XXVI, 8; Gautama XXIV, 10.
PRASNA IV, ADHYÂYA 3
1. We will explain the (secret) penances which are not prescribed (by others,
but by the offender himself, and) particularly what shall be done in (case)
faults (have been committed) by men who, with concentrated minds, (are) intent
(on the performance of their duties). 1
2. (Such a man) may sip water, (in order to atone) for all mortal sins,
reciting the syllable Om and all the Vyâhritis. 2
3. When he sips water the first time, he gladdens the Rig-veda, the second
time the Yagur-veda, the third time the Sâma-veda. 3
4. When he wipes (his lips) the first time, he gladdens the Atharva-veda, the
second time the Itihâsas and Purânas.
5. When he sprinkles water on the right hand, the feet, the head, the heart,
the nostrils, the eyes, the ears, and the navel, he gladdens the trees and herbs
and all deities. Therefore he is freed from all sin by sipping water.
6. Or let him offer in the fire eight pieces of sacred fuel, reciting (the
following) eight (texts): 'Thou art the expiation of sin committed by the gods,
Svâhâ;' 'Thou art the expiation of sin committed by men, Svâhâ;' 'Thou art
the expiation of sin committed by the manes, Svâhâ;' 'Thou art the expiation
of sin committed by myself, Svâhâ;' 'Thou art the expiation of the sift which
we have committed either by day or by night, Svâhâ;" Thou art the
expiation of the sin which we have committed either sleeping or waking, Svâhâ;'
'Thou art the expiation of the sin which we have committed either intentionally
or unintentionally, Svâhâ;' Thou art the expiation of every sin, Svâhâ.' 6
7. When he has offered (these eight oblations) he will be freed from all
guilt.
8. Now they quote also (the following verse): 'The Aghamarshana, the
Devakrita, the Suddhavatîs, the Taratsamâs, the Kûshmândîs,
the Pâvamânîs, the Virâgâs, the Mrityulâṅgala, the
Durgâ (Sâvitrî), the Vyâhritis, and the Rudras (are texts) which are
very efficacious for effacing sin.' 8
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Footnotes
320:1
3. Vasishtha XXV, 1-2. The whole Adhyâya is left out in the
Dekhan MSS., including K. The omission may have been caused by the circumstance
that the initial verses of Adhyâyas 3 and are identical.
320:2
Gautama XXV, 9; Vasishtha XXV, 4.
320:3-5.
See the rules for sipping water, given above, I, 5, 8, 19-26.
321:6
Gautama XXV, 10. The Mantras occur Taitt. Âranyaka X, 59.
321:8
Vishnu LVI, 3, and note; Vasishtha XXVIII, 10-15.
PRASNA IV, ADHYÂYA 4
1. We will explain the (secret) penances which are not prescribed (by others,
but by the offender himself, and) particularly what shall be done in (case)
faults (have been committed) by men who, with concentrated minds, (are) intent
(on the performance of their duties).
2. He who, standing in water, thrice recites that (hymn of) Aghamarshana
(which begins), 'Both right and truth,' will be freed from all guilt. 2
3. He who, standing in water, thrice recites the verse, 'This spotted bull,'
&c., will be freed from all guilt; 3
4. He who, standing in water, thrice recites the verse, 'Freed from the post
as it were,' will be freed from all guilt. 4
5. He who, standing in water, thrice recites the verse, 'A swan dwelling in
purity,' will be freed from all guilt; 5
6. Or, he who, standing in water, thrice recites the Sâvitrî, foot by foot,
half verse by half verse, and afterwards entire, will be freed from all guilt;
7. Or, he who, standing in water, thrice recites the Vyâhritis, both
separately and altogether, will be freed from all guilt;
8. Or, he who, standing in water, thrice recites the syllable Om alone, will
be freed from all guilt.
9. Let him not teach these Institutes of the Sacred Law to one who is neither
his son nor his pupil, nor has resided (in his house) less than a year. 9
10. The fee (for teaching it) is one thousand (panas, or) ten cows and
a bull, or the worship of the teacher.
Footnotes
322:2
4. Taitt. Âranyaka X, 1, 13.
322:3
Taitt. Âranyaka I, 5, 3, I.
322:4
Taitt. Brâhmana II, 4, 4, 9.
322:5
Taitt. Samhitâ I, 8, 15, 2.
322:9
Vasishtha XXIV, 6-7.
PRASNA IV, ADHYÂYA 5
1. Now, therefore, I will proclaim by what rites, connected with the Sâman,
Rik, Yagus, and Atharva-vedas, 1
(man) quickly
attains the wishes of his heart.
2. Having purified his body by muttered prayers, burnt oblations, Ishtis,
restraints, and the like, he will accomplish all his objects. He will not attain
success in any other way.
3. A Brâhmana, who is going to mutter prayers, to offer burnt
oblations or Ishtis, or to practise restraints, shall, first, during the
bright half of the month, on a lucky day and under a lucky constellation, cause
his hair and beard to be cut. 3
4. Let him bathe in the morning, at noon, and in the evening; let him beware
of anger and untruth; let him not address women and Sûdras; let him be
continent, and subsist solely on food fit for offerings.
5. Avoiding to sleep in the day-time, let him worship cows, Brâhmanas,
manes, and gods. As long as he is engaged in muttering prayers, offering Homas
and Ishtis, and practising restraints, let him stand during the day and
sit during the night.
6. The Krikkhra (penance) revealed by Pragâpati lasts twelve
days, (which are divided into four separate) periods of three days; (during the
first period of three days he eats) in the day-time (only, during the second) at
night (only, during the third he subsists on) food given without asking, (and
during the fourth) finally (he lives on) air. 6
7. (If one eats on) one (day in) the morning (only), and (on the following
day) at night (only, on the next day food) given without asking, (and on the
fourth day) subsists on air, and repeats this three times, that is called the Krikkhra
(penance) of children. 7
8. (If) one eats one mouthful only at each (meal), following, during (three)
periods of three days, the rules given above, and subsists during another period
of three days on air, that is called the Atikrikkhra penance. 8
9. (If) during those (first) three periods of three days one partakes of
water only, and subsists afterwards (during three days) on air, that third
(variety) must be known to be the most efficacious Krikkhrâtikrikkhra
penance. 9
10. If one drinks hot milk, (hot) clarified butter, (and a hot) decoction of
Kusa grass, each during three days, and fasts during another three days,
that is called the Taptakrikkhra. 10
11. (If one lives during one day) on cow's urine, (during one day) on cowdung,
(during one day) on milk, (during one day) on sour milk, (during one day) on
clarified butter, (during one day) on a decoction of Kusa grass, and
during one (day and) night on air, that is called the Sâmtâpana Krikkhra. 11
12. Let him take the cow's urine, reciting the Gâyatrî; the cowdung,
(reciting the text), 'Gandhadvârâm;' 12
the milk, (reciting the verse), 'Âpyâyasva;' the sour milk, reciting (the
verse), 'Dadhikrâvnâ;' the clarified butter, (saying), 'Sukram asi;' the decoction of Kusa grass (with the text),
'Devasya tvâ;'
13. (And mix together) one part of cow's urine, half as much .cowdung, three
parts of milk, two of sour milk, one part of clarified butter, and one part of
water boiled with Kusa grass;' a Sâmtâpana Krikkhra
(performed) in this manner will purify even a Svapâka. 13
14. He who subsists during five (days and) nights on cow's urine, cowdung,
milk, sour milk, and clarified butter will be purified by (that) Pañkagavya
(the five products of the cow). 14
15. If, self-restrained and attentive, he fasts during twelve days, that is
called a Parâka Krikkhra, which destroys all sin. 15
16. If he subsists on cow's urine and the other (substances named above), one
day on each, and continues (this mode of life) during thrice seven days, the
theologians call that a Mahâsâmtâpana Krikkhra. 16
17. If he daily adds to his food one mouthful during the bright (half of the
month) and diminishes it daily by one mouthful during the dark (half of the
month), and keeps two fasts in the two halves of the month, that is called a
Kândrâyana. 17
18. If, with concentrated mind, a Brâhmana eats four mouthfuls in the
morning and four mouthfuls when the sun has set, he will perform the Kândrâyana
of children. 18
19. If, self-restrained, he daily eats, during a month, at midday eight
mouthfuls of food, fit for a sacrifice, he will perform the Kândrâyana
of ascetics. 19
20. But a Brâhmana who eats anyhow, during a month, thrice eighty
mouthfuls of food, fit for a sacrifice, goes to the world of the moon. 20
21. As the rising moon frees the world from the fear of darkness, even so a
Brâhmana who performs a Kândrâyana removes the fear of
sin.
22. He who lives one day on (rice)-grains, three days on oil-cakes, 'five
days on buttermilk mixed with water, seven days on water, and (one day) on air,
(performs) the guilt-destroying Tulâpurusha. 22
23. Living on barley-gruel (yâvaka) removes the guilt of corporeal beings
after seven days, and so does a fast of seven days; that has been recognised by
wise men.
24. By dressing in wet clothes, by living in the open air, and by exposing
himself to the sun during the light halves of the months Pausha
(December-January), Bhâdrapada (August-September), and Gyeshtha
(May-June), a Brâhmana is freed from (all) sin excepting crimes causing
loss of caste (patanîya). 24
25. (If one swallows) cows' urine, cowdung, milk, 25
sour milk, clarified butter, and a decoction of Kusa grass, mixed with
barley gruel, that is the most sanctifying Brahmakûrka.
26. He who fasts on the new moon day and eats sesamum grains on the full moon
day, will be freed in the course of a year from the sins which he committed in
the bright and the dark halves of the month.
27. He who lives on alms obtained from Agnihotrins is purified in one month;
(he who obtains his food) from a Yâyâvara. in ten days; he who receives it
from a hermit in the forest, in five days;
28. (He who lives) on food given by a person who has a store sufficient for
one day only, will be purified in one day; he who drinks water given by a person
subsisting by the Kapota-vritti (pigeon-life), is purified in three
(days). 28
29. If one recites the whole Rig-veda, Yagur-veda, and Sâma-veda,
or thrice reads one of these Vedas and fasts, (that is) a most efficient means
of purification.
30. Now if one is in haste to finish, one may live on air during a day, and
pass the night standing in water, that is equal (in efficacy) to a Prâgâpatya
(Krikkhra). 30
31. He who at sunrise mutters the Gâyatrî one thousand and eight times, is
free from all sin, provided he has not slain a learned Brâhmana.
32. He who distributes food, speaks the truth, and has compassion on all
living beings, is more (holy) than all those who have been purified by the
restraints mentioned above.
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