(presents from them) becomes an outcast; but (if he does it) intentionally, he becomes their equal.
177. An exceedingly corrupt wife let her husband confine to one apartment, and compel her to perform the penance which is prescribed for males in cases of adultery.
178. If, being solicited by a man (of) equal (caste), she (afterwards) is again unfaithful, then a YLrikkkra. and a lunar penance are prescribed as the means of purifying her.
179. The sin which a twice-born man commits by dallying one night with a VWshali, he removes in three years, by subsisting on alms and daily muttering (sacred texts).
180. The atonement (to be performed) by sinners (of) four (kinds) even, has been thus declared; hear now the penances for those who have intercourse with outcasts.
181. He who associates with an outcast, himself becomes an outcast after a year, not by sacrificing (i. e. Mahommedans) and the like ' (Ragh.). In the first case the penance for a Patita must be performed; in the second, no penance can be prescribed.
177. Vas. XXI, 8, 12-13; Vi. LIII, 8. Adultery is an Upapa- taka according to verse 60, and to be expiated, according to verse 118, by a Govrata or a ^andrayawa, which latter seems to be here intended. The commentators add that the penance must be lighter or heavier, according to the caste of the male offender.
178. I read with Gov., Nar. upamantrita instead of upayantrita (editions, K., Nand.). Medh. seems to have read anumantrita.
179. Ap. I, 27, 11; Baudh. II, 2, 11; Vi. LIII, 9. ' A Wzshali,' i. e. a Kandili (Medh., Kull., Ragh.). But others, mentioned by Medh., Gov., and Nar., think that a -Sudra female is meant. Nand. places this verse before verse 178.
181. Gaut. XXI, 3; Vas. I, 22; Baudh. II, 2, 35; Ys^ra. Ill, 261; Vi. XXXV, 3-5. Gov. and Nar. explain the verse differently, ' He who associates with an outcast by sacrificing for him or by forming for him, teaching him, or forming a matrimonial alliance with him, but by using the same carriage or seat, or by eating with him.
182. He who associates with any one of those outcasts, must perform, in order to atone for (such) intercourse, the penance prescribed for that (sinner).
183. The Sapi^as and Samanodakas of an out- cast must offer (a libation of) water (to him, as if he were dead), outside (the village), on an inauspicious day, in the evening and in the presence of the rela- tives, officiating priests, and teachers.
184. A female slave shall upset with her foot a pot filled with water, as if it were for a dead person; (his Sapi^as) as well as the Samanodakas shall be impure for a day and a night; 185. But thenceforward it shall be forbidden to converse with him, to sit with him, to give him a share of the inheritance, and to hold with him such intercourse as is usual among men; 186. And (if he be the eldest) his right of primo- geniture shall be withheld and the additional share, a matrimonial alliance with him, himself becomes an outcast after a year, but not by using the same carriage or seat or eating with him/ In the latter case four years are required. The parallel passage of Vishmi shows, however, clearly what is meant.
183-186. Gaut. XX, 4-7; Vas. XV, 12-16; Baudh. II, 1, 36 Yagri. Ill, 295.
183. 'In the presence of the relatives, &c./ i.e. 'of those whc perform the ceremony, not of those of the outcast' (Medh.).
184. 'As if it were for a dead person,' i.e. ' saying, " This is fc N. N."' (Medh.), 'turning to the south' (Gov., Kull., Nar., Nanc R£gh.).
185. I prefer K.'s reading nivarteraws tatas tasmat. According to Medh. 'others' explained dayadya, 'a share of the inheritance by ' money/ and thought that all sums due to him were to be give to his heirs.
XI, 192. EXCOMMUNICATION AND RE-ADMISSION. 469 due to the eldest son; and in his stead a younger brother, excelling in virtue, shall obtain the share of the eldest.
187. But when he has performed his penance, they shall bathe with him in a holy pool and throw down a new pot, filled with water.
188. But he shall throw that pot into water, enter his house and perform, as before, all the duties in- cumbent on a relative.
189. Let him follow the same rule in the case of female outcasts; but clothes, food, and drink shall be given to them, and they shall live close to the (family-)house.
190. Let him not transact any business with un- purified sinners; but let him in no way reproach those who have made atonement.
191. Let him not dwell together with the mur- derers of children, with those who have returned evil for good, and with the slayers of suppliants for protection or of women, though they may have been purified according to the sacred law.
192. Those twice-born men who may not have been taught the Savitrt (at the time) prescribed by the rule, he shall cause to perform three Kri&Mra, (penances) and afterwards initiate them in accord- ance with the law.
187-188. Gaut XX, 10-14; Vas. XV, 17-21; Baudh. II, 1, 36; Yagn. Ill, 296.
188. Thus Gov., Kull., Ragh., and others quoted by Medh. But the latter commentator himself refers sa tu, * but he,' to one of the relatives, and Nar. seems to agree with him.
190-191. Vi. LIV, 32-33; Yagn. Ill, 299. 192. Ap. I, 1, 23-2, 10; Vas. XI, 76-79; Vi. LIV, 26. Regard- ing the times of the initiation, see above, II, 38.
193. Let him prescribe the same (expiation) when twice-born men, who follow forbidden occupations or have neglected (to learn) the Veda, desire to perform a penance.
194. If Brahma/zas acquire property by a repre- hensible action, they become pure by relinquishing it, muttering prayers, and (performing) austerities.
195. By muttering with a concentrated mind the Savitri three thousand times, (dwelling) for a month in a cow-house, (and) subsisting on milk, (a man) is freed from (the guilt of) accepting presents from a wicked man.
196. But when he returns from the cow-house, emaciated with his fast, and reverently salutes, (the Brahma^as) shall ask him, ' Friend, dost thou desire to become our equal?'
197. If he answers to the Brahma^as, ' Forsooth, (I will not offend again),' he shall scatter (some) grass for the cows; if the cows hallow that place (by eating the grass) the (Brahma^a) shall re-admit him (into their community).
194. Vi. LIV, 24, 28; Y&gn. Ill, 290. 'By a reprehensible action/ i.e. ' by receiving presents from wicked men or, according t( others, by acquiring money in any manner forbidden to him. The latter extend the rule to other Aryans' (Medh.). Gov., Kull., anc Nar. refer the verse to Brahma^as and to their accepting present from wicked men and similar acts.
195. Medh. remarks that according to some the offender shal daily recite the Gayatri three thousand times, according to other three thousand times in the whole month.
197. The beginning of the verse is explained differently by Nar and Nand.: ' If he tells the truth to the Brahma^as, i.e. with respec to his offence and his penance.' Medh. takes tirtha in its usue sense, ' a bathing-place,' and connects it with pratigrahaw kuryid XI, 201. PENANCES FOR MINOR OFFENCES. 47 1 198. He who has sacrificed for Vratyas, or has per- formed the obsequies of strangers, or a magic sacri- fice (intended to destroy life) or an Ahina sacrifice, removes (his guilt) by three KrzkMra. (penances).
199. A twice-born man who has cast off a sup- pliant for protection, or has (improperly) divulged the Veda, atones for his offence, if he subsists during a year on barley.
200. He who has been bitten by a dog, a jackal, or a donkey, by a tame carnivorous animal, by a man, a horse, a camel, or a (village-)pig, becomes pure by suppressing his breath (Pra^ayama).
201. To eat during a month at each sixth meal- time (only), to recite the Sawhita (of a Veda), and (to perform) daily the 6akala oblations, are the means of purifying those excluded from society at repasts (Apahktya).
• they shall re-admit at the bathing-place.' Nar. says it means vya- vaharavartman. The translation follows Gov., Kull., and Ragh.
198. Ap. I, 26, 7; Vi. LIV, 25; Y&gn. Ill, 289. Vratyas, see above, X, 20. 'A magic rite (intended to destroy life),' i. e. 'a -Syena sacrifice and the like.' The Ahina sacrifices are those last- ing between two and twelve days; see Weber, Ind. Stud. X, 355. Medh. thinks that the rule refers to the person who offers the sacri- fices (ya^amana), while others mentioned by him hold that it applies to the officiating priests.
199. Y&gn. Ill, 289. Vedaw viplavya, 'having (improperly) divulged the Veda/ i. e. ' having taught people who ought not to be taught' (Medh., Gov., Kull., Nand.), means according to Nar. ( having improperly interpreted the Veda or perverted its sense by omitting Anusvaras, Visargas, and the like,' according to Ragh. ' having intentionally forgotten it.'
200. Gaut. XXIII, 7; Vas. XXIII, 31; Vi. LIV, 12; Yagii. Ill, 277. 'A tame carnivorous animal,' i.e. 'a cat, an ichneumon, and so forth' (Medh., Gov., Kull., Ragh.). Nar. reads agramyai^ fgr&myaiA) kravyadbhi//, and gives as an instance ' a wolf.'
201. Regarding the Apanktyas, elsewhere called Pahktidusha#as, 202. A Brahma/ea who voluntarily rode in a carriage drawn by camels or by asses, and he who bathed naked, become pure by suppressing his breath (Pra/zayama).
203. He who has relieved the necessities of nature, being greatly pressed, either without (using) water or in water, becomes pure by bathing outside (the village) in his clothes and by touching a cow.
204. Fasting is the penance for omitting the daily rites prescribed by the Veda and for neglecting the special duties of a Snataka.
205. He who has said ' Hum' to a Brahma^a, or has addressed one of his betters with ' Thou,' shall bathe, fast during the remaining part of the day, and appease (the person offended) by a reverential salutation.
206. He who has struck (a Brahma/za) even with a blade of grass, tied him by the neck with a cloth, or conquered him in an altercation, shall appease him by a prostration.
1 defilers of the company/ see above, III, 151 seq. Nar. remarks that this penance is to be performed by those only for whoi no other expiation is specially prescribed. The *Sakala-homas are oblations offered with the eight verses Vag-asaneyi-sazrchita VIII, 13.
202. Vi. LIV, 23; Y&gri. Ill, 291. Medh. and Kull. remark that he who rides on the back of camels or donkeys has to perform more than one Pra«ayama.
203. Vi. LIV, 10. 'Outside the village/ i.e. 'in a river or the like' (Medh., Gov., Kull., Ragh.).
204. Vi. LIV, 29; The rules for a Snataka are those given in the fourth chapter. The daily rites are the Agnihotra and so forth. The fasting is to last one day (Medh., Kull., Nar.).
205. Yagn. Ill, 292. ' One's betters ought to be addressed witl "You"' (Medh.).
206. Y&gn. Ill, 292. See above, IV, 166. Gov. and Nar. say, ' a Brahmawa more venerable than himself.'
XI, 212. DESCRIPTION OF PENANCES. 473 207. But he who, intending to hurt a Brahma^a, has threatened (him with a stick and the like) shall remain in hell during a hundred years; he who (actually) struck him, during one thousand years.
208. As many particles of dust as the blood of a Brahma/za causes to coagulate, for so many thou- sand years shall the shedder of that (blood) remain in hell.
209. For threatening a Brahma/za, (the offender) shall perform a Krz&Mra, for striking him an Ati- krz&Mra., for shedding his blood a Krz&Mra. and an AtikrtteAraL 210. For the expiation of offences for which no atonement has been prescribed, let him fix a pen- ance after considering (the offender's) strength and the (nature of the) offence.
211. I will (now) describe to you those means, adopted by the gods, the sages, and the manes, through which a man may remove his sins.
212. A twice-born man who performs (the Y^rik- khx2. penance), revealed by Pra^apati, shall eat during three days in the morning (only), during (the next) three days in the evening (only), during the (following) three days (food given) unasked, and shall fast during another period of three days.
207-208. See above, IV, 165, 167-169, where slightly different versions of these verses occur. I read with all the commentators and K. dvi^anmana^, 'of a Brahma^a,' instead of mahitale, 'on the ground' (editions).
209. Vi. LIV, 30; Y&gn. Ill, 293. Medh. points out that these offences have already been dealt with above in verses 67 and 125, and thinks that the penance prescribed in the latter verse may be performed optionally instead of those mentioned here.
212. Ap.I, 27, 7; Gaut. XXVI, 2-5; Vas. XXI, 20; Baudh. II, 213. (Subsisting on) the urine of cows, cowdung, milk, sour milk, clarified butter, and a decoction of Ku^a-grass, and fasting during one (day and) night, (that is) called a Sa^tapana Krz&Mrd,.
214. A twice-born man who performs an Ktikrik- Mra. (penance), must take his food during three periods of three days in the manner described above, (but) one mouthful only at each meal, and fast during the last three days.
215. A Brahma^a who performs a Taptakr//£/Mra (penance) must drink hot water, hot milk, hot clari- fied butter and (inhale) hot air, each during three days, and bathe once with a concentrated mind.
216. A fast for twelve days by a man who controls himself and commits no mistakes, is called a Paraka KriMkra, which removes all guilt.
217. If one diminishes (one's food daily by) one 2, 38; IV, 5, 6-7; Vi. XLVI, 10; Ya#». Ill, 320. According to Medh., food which a wife brings unasked is also ' food given un- asked/ 213. Baudh. IV, 5, 13; Vi. XLVI, 19; Y&gn. Ill, 313. There are two ways of performing this penance: Either the penitent may eat the six substances during one day and fast on the next, or he may subsist one day on each of the six and fast on the seventh day (Medh., Gov.). The other commentators give the first explanation only.
214. Gaut. XXV, 18-19; Vas. XXIV, 1-2; Baudh. II, 2,40 IV, 5, 8; Y&gn. Ill, 320. 'Above,' i.e. in verse 213.
216. Baudh. IV, 5, 15; Vi. XLVI, 18; Y&gh. Ill, 221. 'Com- mits no mistakes,' i. e. ' with respect to the general rules to followed during the performance of a KrikkArs.,' see Vas. XXIV, (Medh., Nar.).
217-226. Gaut. XXVII; Vas. XXIV, 45~47; XXVII, 21 Baudh. Ill, 8; IV, 5, 17-21; Vi. XLVII; Y&gn. Ill, 324-327- 217. The form of the lunar penance described in this verse XT, 223. DESCRIPTION OF PENANCES. 475 mouthful during the dark (half of the month) and increases (it in the same manner) during the bright half, and bathes (daily) at the time of three libations (morning, noon, and evening), that is called a lunar penance (A"andraya;za).
218. Let him follow throughout the same rule at the (iTandraya^a, called) yavamadhyama (shaped like a barley-corn), (but) let him (in that case) begin the lunar penance, (with a) controlled (mind), on the first day of the bright half (of the month).
219. He who performs the lunar penance of as- cetics, shall eat (during a month) daily at midday eight mouthfuls, controlling himself and consuming sacrificial food (only).
220. If a Brahma^a, with concentrated mind, eats (during a month daily) four mouthfuls in a morning and four after sunset, (that is) called the lunar penance of children.
221. He who, concentrating his mind, eats during a month in any way thrice eighty mouthfuls of sacrificial food, dwells (after death) in the world of the moon.
222. The Rudras, likewise the Adityas, the Vasus and the Maruts, together with the great sages, prac- tised this (rite) in order to remove all evil.
223. Burnt oblations, accompanied by (the recita- tion of) the Mahavyahrztis, must daily be made (by the so-called pipilikamadhya or ant-shaped one, where the fast or lean days lie in the middle.
218. It will be advisable to read with Medh. and Gov., in the second line, Saret instead of Saran. Gov. has Saran in the first line. Nand. reads the last words quite differently, (niyataj) Sandra- yam.m athaparam.
2:1. 'In any way/ i. e. ' without observing any particular limit as to the number of mouthfuls to be eaten on each day ' (Nar.).
the penitent) himself, and he must abstain from in- juring (sentient creatures), speak the truth, and keep himself free from anger and from dishonesty.
224. Let him bathe three times each day and thrice each night, dressed in his clothes; let him on no account talk to women, vSudras, and outcasts.
225. Let him pass the time standing (during the day) and sitting (during the night), or if he is unable (to do that) let him lie on the (bare) ground; let him be chaste and observe the vows (of a student) and worship his Gurus, the gods, and Brahma/zas.
226. Let him constantly mutter the Savitrl and (other) purificatory texts according to his ability; (let him) carefully (act thus) on (the occasion of) all (other) vows (performed) by way of penance.
227. By these expiations twice-born men must be purified whose sins are known, but let him purify those whose sins are not known by (the recitation of) sacred texts and by (the performance of) burnt oblations.
224. Medh. remarks that the penitent may however talk to the female members of his household, if an occasion requires it.
225. Vratr syat, 'observe the vows (of a student),' i.e. 'wear the girdle of Mun^a-grass, a staff and so forth' (Gov., Kull. Nar.), means according to Medh. ' let him resolve to abstain from thi which is not forbidden by good men.'
226. ' Purificatory texts,' i. e. ' the Aghamarsha^a, the Pavamanis and so forth; ' see Vi. LVI. ' (Other) vows/ i. e. ' the KrikMras.'
227. Vas. XXV, 3. Penances are usually imposed by a parishac an assembly of learned Brahma^as. In the case of secret sins the penances shall be settled by the learned in a general way, no" witl reference to a special case. By this interpretation the commen atoi get over the difficulty which the reading jodhayet, ' let him purify, offers. But Nar. reads anavishkn'tapapar tu mantrair homaxj- jodhanai^, ' but those whose sins are not known, by sacred text and burnt oblations, (declared to be) means of purification.'
XI, 235. PENANCES; THE POWER OF AUSTERITIES. 477 228. By confession, by repentance, by austerity, and by reciting (the Veda) a sinner is freed from guilt, and in case no other course is possible, by liberality.
229. In proportion as a man who has done wrong, himself confesses it, even so far he is freed from guilt, as a snake from its slough.
230. In proportion as his heart loathes his evil deed, even so far is his body freed from that guilt.
231. He who has committed a sin and has re- pented, is freed from that sin, but he is purified only by (the resolution of) ceasing (to sin and thinking) 1 1 will do so no more.'
232. Having thus considered in his mind what results will arise from his deeds after death, let him always be good in thoughts, speech, and actions.
233. He who, having either unintentionally or in- tentionally committed a reprehensible deed, desires to be freed from (the guilt of) it, must not commit it a second time.
234. If his mind be uneasy with respect to any act, let him repeat the austerities (prescribed as a penance) for it until they fully satisfy (his con- science).
235. All the bliss of gods and men is declared by the sages to whom the Veda was revealed, to have 228. Apadi, 'in case no other course is possible/ i.e. 'if the offender is unable to perform penances or to recite Vedic texts.'
230. ' His body/ i. e. 'the soul in his body' (Medh., Gov., Kull., Nand.), or 'the subtle body' (Nar.).
231. Instead of naivaw, 'so no (more)/ Nar. reads nainaA ('I will) not sin (any more)/ and K/s reading na.ina.tn points to the same var. lect. Gov., Nand., and the best MS. of Medh. read naitat kuryat punar iti, and the translation would then be ' but he is puri- fied (only) by ceasing (to sin), thereby that he does so no more.'
235. 'To have austerity for its root, austerity for its middle, and r austerity for its root, austerity for its middle, and austerity for its end.
236. (The pursuit of sacred) knowledge is the austerity of a Brahma^a, protecting (the people) is the austerity of a Kshatriya, (the pursuit of) his daily business is the austerity of a VaLsya, and service the austerity of a vSudra.
237. The sages who control themselves and sub- sist on fruit, roots, and air, survey the three worlds together with their moving and immovable (crea- tures) through their austerities alone.
238. Medicines, good health, learning, and the various divine stations are attained by austerities alone; for austerity is the means of gaining them.
239. Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached, whatever is hard to be performed, all (this) may be accomplished by austerities; for austerity (possesses a power) which it is difficult to surpass.
240. Both those who have committed mortal sin (Mahapataka) and all other offenders are severally freed from their guilt by means of well-perform e< austerities.
241. Insects, snakes, moths, bees, birds and beings, bereft of motion, reach heaven by the power oi austerities.
austerity for its end/ i. e. ' to be produced, to continue, and to enc in consequence of austerities performed' (Medh., Kull., Nar.).
238. Medh. explains aushadhani, 'medicines/ by 'elixirs.' Insteac of agado (Kull., K., Ragh.) Medh., Gov., Nar., and Nand. reac agada^, and explain it by ' medicines' (Medh., Nand.), ' remedies or charms against poison' (Gov., Nar.).
241. Instead of ki/a\f ka, 'insects/ Nar. reads.rvanaj £a, 'dogs. Gov. and Nand. say that the verse refers to the Ki/opakhyana anc the Kapotakhyana, told in the Itihasas (Mahabharata XII).
XI, 249- PENANCES; AUSTERITY J SECRET SINS. 4 79 242. Whatever sin men commit by thoughts, words, or deeds, that they speedily burn away by penance, if they keep penance as their only riches.
243. The gods accept the offerings of that Brah- ma/u alone who has purified himself by austerities, and grant to him all he desires. — 244. The lord, Pra^apati, created these Institutes (of the sacred law) by his austerities alone; the sages likewise obtained (the revelation of) the Vedas through their austerities.
245. The gods, discerning that the holy origin of this whole (world) is from austerity, have thus pro- claimed the incomparable power of austerity.
246. The daily study of the Veda, the performance of the great sacrifices according to one's ability, (and) patience (in suffering) quickly destroy all guilt, even that caused by mortal sins.
247. As a fire in one moment consumes with its bright flame the fuel that has been placed on it, even so he who knows the Veda destroys all guilt by the fire of knowledge.
248. The penances for sins (made public) have been thus declared according to the law; learn next the penances for secret (sins).
249. Sixteen suppressions of the breath (PraMya- ma) accompanied by (the recitation of) the Vyahmis 245. I read with all the commentators and K. at the end of the verse, udbhavam, instead of uttamam (editions).
246. Vas. XXVII, 7; YSgn. Ill, 311.
248. Kull. and Ragh. state that Gov. omits this verse, while Medh. gives it. The accessible MS. of Gov., however, shows it, but without a commentary. Medh. says only that ' some' read it. Nar. and Nand. omit it.
249. Vas. XXVI, 4; Vi. LV, 5; Baudh. IV, i, 29. The best il and of the syllable Om, purify, if they are repeated daily, after a month even the murderer of a learned Brahma^a.
250. Even a drinker of (the spirituous liquor called) Sura becomes pure, if he mutters the hymn (seen) by Kutsa, ' Removing by thy splendour our guilt, O Agni,' &c, (that seen) by Vasish^a, ' With their hymns the Vasish/^as woke the Dawn,' &c, the Mahitra (hymn) and (the verses called) 6uddhavatis.
251. Even he who has stolen gold, instantly be- comes free from guilt, if he once mutters (the hymn beginning with the words) ' The middlemost brother of this beautiful, ancient Hotrz-priest' and the.Siva- sawkalpa.
252. The violator of a Gurus bed is freed (from sin), if he repeatedly recites the Havishpantiya (hymn), (that beginning) ' Neither anxiety nor mis- fortune,' (and that beginning) ' Thus, verily, thus,' and mutters the hymn addressed to Purusha.
253. He who desires to expiate sins great explanation of the words ' accompanied by (the recitation of) tl Vyahrz'tis and (of) the syllable Om/ is Nar.'s, who asserts that the indicate the necessity of reciting the G&yatri with the Siras tej during the performance of each Pra^ayama; see Vas. XXV, 13.
250. Vas. XXVI, 5. The hymn seen by Kutsa, i. e. Rig-veda 97; that seen by Vasish/^a, i.e. Rig-veda VII, 80. The Mahit hymn, i. e. Rig-veda X, 185. The -Suddhavatis, i. e. Rig-veda VII] 84, 7-9. Medh., Gov., Nar., and K. read mahendram for mahi- tram, and Nar. adds that some give the latter reading. The hymi are to be recited during a month sixteen times (Gov., Kull., Ragh.) or 108 times a day (Nar.).
251. Vas. XXVI, 6. The hymn is found Rig-veda I, 164; tl Sivasawkalpa, Vag. Samh. XXXIV, 1. 'Once,' i.e. 'once dailj during a month ' (Gov., Kull., Nar.).
253. The two verses are found Rig-veda I, 24, 14, and VII, 89, XI, 258. PENANCES FOR SECRET SINS. 48 I small, must mutter during a year the Rife-verse ' May we remove thy anger, O Varu^a,' &c, or 1 Whatever offence here, O Varu/za,' &c.
254. That man who, having accepted presents which ought not to be accepted, or having eaten forbidden food, mutters the Taratsamandiya (Rz'&as), becomes pure after three days.
255. But he who has committed many sins, be- comes pure, if he recites during a month the (four verses) addressed to Soma and Rudra, and the three verses (beginning) ' Aryaman, Varu;za, and Mitra,' while he bathes in a river.
256. A grievous offender shall mutter the seven verses (beginning with) ' Indra,' for half a year; but he who has committed any blamable act in water, shall subsist during a month on food obtained by begging.
257. A twice-born man removes even very great guilt by offering clarified butter with the sacred texts belonging to the.Sakala-homas, or by muttering the Rik9 (beginning) ' Adoration.'
258. He who is stained by mortal sin, becomes pure, if, with a concentrated mind, he attends cows for a year, reciting the Pavamani (hymns) and sub- sisting on alms.
254. Gaut. XXIV, 2-3; Baudh. IV, 2, 4-5. The verses are found Rig-veda IX, 58, 1-4.
255. The verses are found Rig-veda VI, 74, 1-4, and IV, 2, 257. The Mantras for the -Sakala-homas, i. e. Va§\ Sawh. VIII, 13. The verse is found Rig-veda VI, 51,8. According to Nar. the Mantras must be muttered 108 times.
258. The Pavamani hymns, i.e. the ninth Ma«^/ala of the Rig- veda.
., 259. Or if, pure (in mind and in body), he thrice repeats the Sawhita of the Veda in a forest, sancti- fied by three Paraka (penances), he is freed from all crimes causing loss of caste (pataka).
260. But if (a man) fasts during three days, bath- ing thrice a day, and muttering (in the water the hymn seen by) Aghamarsha^a, he is (likewise) freed from all sins causing loss of caste.
261. As the horse-sacrifice, the king of sacrifices, removes all sin, even so the Aghamarsha/za hymn effaces all guilt.
262. A Brahma/za who retains in his memory the iv?/g-veda is not stained by guilt, though he may have destroyed these three worlds, though he may eat the food of anybody.
263. He who, with a concentrated mind, thrice recites the i?z/£sawhita, or (that of the) Ya^ur-veda, or (that of the) Sama-veda together with the secret (texts, the Upanishads), is completely freed from all sins.
264. As a clod of earth, falling into a great lake, is quickly dissolved, even so every sinful act is en- gulfed in the threefold Veda.
265. The RikdiS, the Ya^us(-formulas) which differ (from the former), the manifold Saman(-songs), must 259. 'The Sa/rchita,' i. e. the Mantras and Brahmawas (Kull., Ragh.), the former alone (Nar.). 'Paraka penances,' see above, verse 216. The verse seems to refer to the Anajnatparayazza, fully described by Baudh. Ill, 9.
264. I read with Gov., Nand., and K. pr. manu 'kshipram' instead of ' kshiptam ' (Medh., K. sec. manu, editions).
265. Medh. and Gov. read adyani, 'chief,' instead of anySi ' which differ.' Medh. explains it as ' either those found in tl XII, 4- TRANSMIGRATION. 483 be known (to form) the triple Veda; he who knows them, (is called) learned in the Veda.
266. The initial triliteral Brahman on which the threefold (sacred science) is based, is another triple Veda which must be kept secret; he who knows that, (is called) learned in the Veda.
Chapter XII.
1. 'O sinless One, the whole sacred law, (appli- cable) to the four castes, has been declared by thee; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.'
2. To the great sages (who addressed him thus) righteous Bhrzgu, sprung from Manu, answered, • Hear the decision concerning this whole connexion with actions.'
3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) con- ditions of men, the highest, the middling, and the lowest.
4. Know that the mind is the instigator here Sawhita, not those read in the Brahmawa or those recited according to the Samhitapa/^a, not those recited according to the Pada or KramapaMas.' Gov. gives the first explanation only.
266. K. omits this verse, and inserts in its stead the following lines: esha vo vadita['bhihita]s sarva^ prayaj&ttavimnzaya^ 1 nai/^reyasaw karmavidhim viprasyaitam nibodhata n ata^ param pravakshyami sa^saravidhim uttamami Nand. gives the first two lines after verse 266, reading, however, ityesha(?)bhihita^.
XII. 1. Ragh. takes tattvata^ param separately and explains the second line as follows: ' communicate to us (now) the retribution for (their) deeds (and) supreme (liberation, which springs) from (the recognition of) truth.'
4. ' Of three kinds/ i. e. ' good, middling, or bad.' ' Has three below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads.
5. Coveting the property of others, thinking in one's heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action.
6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action.