Adhyaya 11: Chapter on Expiations and Ritual-Juridical Remedies

Verse 1

सान्तानिकं यक्ष्यमाणम् अध्वगं सार्ववेदसम् गुर्वर्थं पितृमात्रर्थं स्वाध्यायार्थ्य् उपतापिनः //

The text enumerates (as recipients or objects of consideration in the context of expiation and meritorious giving) a person maintaining a family line (householder), one who is about to perform a Vedic sacrifice, a traveller, one learned in all the Vedas, one acting for the sake of a teacher, one acting for the sake of father and mother, one seeking (means for) Vedic study (svādhyāya), and one afflicted by hardship.

Verse 2

न वै तान् स्नातकान् विद्याद् ब्राह्मणान् धर्मभिक्षुकान् निःस्वेभ्यो देयम् एतेभ्यो दानं विद्याविशेषतः //

The text states that one should not regard those brahmins who are snātakas as ‘dharma-beggars’ (dharma-bhikṣuka); rather, to those who are without means, gifts are to be given—especially (in the form of) a particular kind of learning or instruction.

Verse 3

एतेभ्यो हि द्विजाग्र्येभ्यो देयम् अन्नं सदक्षिणम् इतरेभ्यो बहिर्वेदि कृतान्नं देयम् उच्यते //

In this context, the text states that food together with a dakṣiṇā (ritual gratuity) is to be given to those eminent among the twice-born; for others, it is said that prepared food offered outside the sacrificial enclosure (bahir-vedi) should be given.

Verse 4

सर्वरत्नानि राजा तु यथार्हं प्रतिपादयेत् ब्राह्मणान् वेदविदुषो यज्ञार्थं चैव दक्षिणाम् //

The text states that the king should distribute all precious valuables in accordance with due entitlement, and should provide dakṣiṇā (sacrificial fees) for ritual purposes to Brahmins learned in the Veda.

Verse 5

कृतदारो ऽपरान् दारान् भिक्षित्वा यो ऽधिगच्छति रतिमात्रं फलं तस्य द्रव्यदातुस् तु संततिः //

In this passage, the text states that a man who is already married and, after soliciting (or begging), obtains other wives gains only the limited result of sexual enjoyment; whereas the consequence (in terms of offspring/continuity) is said to belong to the giver of the wealth by which the wives were obtained.

Verse 6

धनानि तु यथाशक्ति विप्रेषु प्रतिपादयेत् वेदवित्सु विविक्तेषु प्रेत्य स्वर्गं समश्नुते //

The text states that one should, according to one’s capacity, bestow wealth upon Brahmins—particularly those learned in the Veda and living in seclusion; having died, one attains heaven.

Verse 7

यस्य त्रैवार्षिकं भक्तं पर्याप्तं भृत्यवृत्तये अधिकं वापि विद्येत स सोमं पातुम् अर्हति //

Within the text’s prāyaścitta framework, a person whose provisions for three years are sufficient for the maintenance of dependents (servants/household retainers), or who possesses even more than that, is considered eligible to drink Soma.

Verse 8

अतः स्वल्पीयसि द्रव्ये यः सोमं पिबति द्विजः स पीतसोमपूर्वो ऽपि न तस्याप्नोति तत्फलम् //

Therefore, if a twice-born man (dvija) drinks Soma using an insufficient (i.e., lesser or improper) material substance, then—even if he has previously drunk Soma in a proper context—he does not obtain the corresponding fruit (ritual result) from that act.

Verse 9

शक्तः परजने दाता स्वजने दुःखजीविनि मध्वापातो विषास्वादः स धर्मप्रतिरूपकः //

The text characterizes as a mere semblance of dharma one who, though able, gives to outsiders while those of his own household or kin live in hardship; it likens such conduct to drinking honeyed liquor while tasting poison.

Verse 10

भृत्यानाम् उपरोधेन यत् करोत्य् और्ध्वदेहिकम् तद् भवत्य् असुखोदर्कं जीवतश् च मृतस्य च //

According to the text, whatever funerary or post-mortem rite (aurdhvadehika) a person performs by obstructing or coercing dependents or servants results in an outcome characterized by suffering, affecting both the performer while living and the deceased after death.

Verse 11

यज्ञश् चेत् प्रतिरुद्धः स्याद् एकेनाङ्गेन यज्वनः ब्राह्मणस्य विशेषेन धार्मिके सति राजनि //

If a sacrifice (yajña) should be obstructed with respect to one component (or “limb”) of the sacrificer, particularly in the case of a Brāhmaṇa, while a righteous king is in office, the text frames this as a legally relevant condition within its discussion of expiation.

Verse 12

यो वैश्यः स्याद् बहुपशुर् हीनक्रतुर् असोमपः कुटुम्बात् तस्य तद् द्रव्यम् आहरेद् यज्ञसिद्धये //

According to the text, if a Vaiśya possesses many cattle, performs sacrificial rites deficiently, and does not partake of Soma, then from his household that property should be brought for the accomplishment of a sacrifice.

Verse 13

आहरेत् त्रीणि वा द्वे वा कामं शूद्रस्य वेश्मनः न हि शूद्रस्य यज्ञेषु कश् चिद् अस्ति परिग्रहः //

The text states that one may take, as one wishes, two or three (items) from a Śūdra’s house; for, according to this tradition, a Śūdra has no property-right (parigraha) in relation to sacrificial rites (yajña).

Verse 14

यो ऽनाहिताग्निः शतगुर् अयज्वा च सहस्रगुः तयोर् अपि कुटुम्बाभ्याम् आहरेद् अविचारयन् //

The text states that a person who has not established the sacred fires (anāhitāgni), who (though possessing) a hundred cows is a non-sacrificer (ayajvan), and who (though possessing) a thousand cows—(in each case)—may take means of subsistence from the households of those two, without deliberation (i.e., without hesitation), within the penance-oriented legal context of this chapter.

Verse 15

आदाननित्याच् चादातुर् आहरेद् अप्रयच्छतः तथा यशो ऽस्य प्रथते धर्मश् चैव प्रवर्धते //

According to the text’s legal-ethical framing, from one who is habitually taking (what is not given), one may recover (the property) even if he does not consent to hand it over; thereby that person’s reputation becomes widespread, and his dharma is said to increase.

Verse 16

तथाऐव सप्तमे भक्ते भक्तानि षड् अनश्नता अश्वस्तनविधानेन हर्तव्यं हीनकर्मणः //

According to this text, likewise, at the seventh meal, after abstaining from six portions of food, the expiation for a person of deficient conduct is to be carried out following the procedure termed ‘aśvastana-vidhāna’.

Verse 17

खलात् क्षेत्राद् अगाराद् वा यतो वाप्य् उपलभ्यते आख्यातव्यं तु तत् तस्मै पृच्छते यदि पृच्छति //

According to the text’s legal-ethical framing, whatever (property or object) is found—whether from a threshing-floor, a field, a house, or from wherever else it is obtained—should be reported to the person who inquires, if someone asks about it.

Verse 18

ब्राह्मणस्वं न हर्तव्यं क्षत्रियेण कदा चन दस्युनिष्क्रिययोस् तु स्वम् अजीवन् हर्तुम् अर्हति //

The text states that a Kṣatriya should never take property belonging to a Brāhmaṇa; however, in the case of a robber (dasyu) or one who lacks prescribed means of livelihood (niṣkriya), he is regarded as entitled to take property when unable to live (i.e., when deprived of subsistence).

Verse 19

यो ऽसाधुभ्यो ऽर्थम् आदाय साधुभ्यः संप्रयच्छति स कृत्वा प्लवम् आत्मानं संतारयति ताव् उभौ //

According to the text, one who takes wealth from the unworthy and transfers it to the worthy thereby makes of himself a “ferry” and carries across both parties.

Verse 20

यद् धनं यज्ञशीलानां देवस्वं तद् विदुर् बुधाः अयज्वनां तु यद् वित्तम् आसुरस्वं तद् उच्यते //

According to the text, the wealth of those devoted to sacrificial rites is understood by learned authorities as devasva (property belonging to the gods), whereas the wealth of those who do not perform sacrifice is described as āsurasva (property associated with the asuric sphere).

Verse 21

न तस्मिन् धारयेद् दण्डं धार्मिकः पृथिवीपतिः क्षत्रियस्य हि बालिश्याद् ब्राह्मणः सीदति क्षुधा //

According to this text, a righteous king should not impose punishment upon him; for, due to the Kṣatriya’s immaturity or folly, the Brāhmaṇa comes to suffer from hunger.

Verse 22

तस्य भृत्यजनं ज्ञात्वा स्वकुटुम्बान् महीपतिः श्रुतशीले च विज्ञाय वृत्तिं धर्म्यां प्रकल्पयेत् //

Having ascertained his dependents/servants and his own family, and having also determined his learning (śruti) and conduct, the king, according to the Dharmaśāstra tradition, should arrange a lawful (dharma-conforming) means of livelihood for him.

Verse 23

कल्पयित्वास्य वृत्तिं च रक्षेद् एनं समन्ततः राजा हि धर्मषड्भागं तस्मात् प्राप्नोति रक्षितात् //

Having arranged his means of livelihood, the king should protect him on all sides; for the king is said to obtain a sixth share of dharma from one who is thus protected.

Verse 24

न यज्ञार्थं धनं शूद्राद् विप्रो भिक्षेत कर्हि चित् यजमानो हि भिक्षित्वा चण्डालः प्रेत्य जायते //

The text prescribes that a Brāhmaṇa should not beg for wealth from a Śūdra, even for the sake of a sacrifice; for, having begged, the sacrificer (yajamāna) is said to be reborn after death as a Caṇḍāla.

Verse 25

याज्ञार्थम् अर्थं भिक्षित्वा यो न सर्वं प्रयच्छति स याति भासतां विप्रः काकतां वा शतं समाः //

According to the text’s expiatory framework, a Brahmin who has begged for wealth for a sacrificial purpose but does not hand over the whole of it is said to undergo rebirth as a bhāsa (a raptor) or as a crow for a hundred years.

Verse 26

देवस्वं ब्राह्मणस्वं वा लोभेनोपहिनस्ति यः स पापात्मा परे लोके गृध्रोच्छिष्टेन जीवति //

The text states that a person who, out of greed, misappropriates property belonging to the gods (temple/ritual endowments) or to a Brāhmaṇa is considered sinful; in the world beyond, he is depicted as living on the leftovers of a vulture.

Verse 27

इष्टिं वैश्वानरीं नित्यं निर्वपेद् अब्दपर्यये कॢप्तानां पशुसोमानां निष्कृत्यर्थम् असंभवे //

According to the text’s expiatory framework, one should regularly perform the Vaiśvānara iṣṭi at the completion of each year, when the (otherwise) prescribed animal- and Soma-sacrifices are not feasible, for the purpose of expiation (niṣkṛti).

Verse 28

आपत्कल्पेन यो धर्मं कुरुते ऽनापदि द्विजः स नाप्नोति फलं तस्य परत्रेति विचारितम् //

According to the tradition’s considered view, if a twice-born person performs a legal-religious duty under the “emergency procedure” when there is in fact no emergency, he does not obtain the (religious) fruit of that act in the hereafter.

Verse 29

विश्वैश् च देवैः साध्यैश् च ब्राह्मणैश् च महर्षिभिः आपत्सु मरणाद् भीतैर् विधेः प्रतिनिधिः कृतः //

According to the text’s tradition, when confronted with emergencies and fearing death, the Viśve-devas, the Sādhyas, the Brāhmaṇas, and the great seers established a “representative” (substitute provision) of the prescribed rule (vidhi).

Verse 30

प्रभुः प्रथमकल्पस्य यो ऽनुकल्पेन वर्तते न सांपरायिकं तस्य दुर्मतेर् विद्यते फलम् //

According to the text, for a person who, though competent for the primary (standard) procedure, instead proceeds by a subsidiary alternative, no otherworldly (post-mortem) result is said to accrue—such conduct being characterized as stemming from misguided judgment.

Verse 31

न ब्राह्मणो वेदयेत किं चिद् राजनि धर्मवित् स्ववीर्येणैव ताञ् शिष्यान् मानवान् अपकारिणः //

According to the text’s legal-ethical framing, a Brahmin who knows dharma should not disclose anything (i.e., should not inform or report) to the king; rather, by his own authority alone, he should discipline those offending persons among his pupils (students/disciples).

Verse 32

स्ववीर्याद् राजवीर्याच् च स्ववीर्यं बलवत्तरम् तस्मात् स्वेनैव वीर्येण निगृह्णीयाद् अरीन् द्विजः //

According to the text, one’s own vigor is stronger than both personal vigor and royal vigor; therefore, a twice-born person should restrain enemies by one’s own vigor alone.

Verse 33

श्रुतीर् अथर्वाङ्गिरसीः कुर्याद् इत्य् अविचारयन् वाक्शस्त्रं वै ब्राह्मणस्य तेन हन्याद् अरीन् द्विजः //

The text states that, without deliberation (i.e., without hesitation), one should perform the Atharvāṅgirasa recitations; for the Brāhmaṇa’s weapon is speech, and by that (weapon) the twice-born (dvija) is said to strike down enemies.

Verse 34

क्षत्रियो बाहुवीर्येण तरेद् आपदम् आत्मनः धनेन वैश्यशूद्रौ तु जपहोमैर् द्विजोत्तमः //

The text states that a Kṣatriya should overcome a personal calamity by the strength of his arms; a Vaiśya and a Śūdra, by means of wealth; and the best of the twice-born (dvija), by recitation (japa) and sacrificial oblations (homa).

Verse 35

विधाता शासिता वक्ता मैत्रो ब्राह्मण उच्यते तस्मै नाकुशलं ब्रूयान् न शुष्कां गिरम् ईरयेत् //

The text characterizes a brāhmaṇa as one who appoints (or arranges), governs (or disciplines), speaks (authoritatively), and is friendly; to such a person, one should not speak what is inauspicious, nor utter dry (harsh or unfeeling) speech.

Verse 36

न वै कन्या न युवतिर् नाल्पविद्यो न बालिशः होता स्याद् अग्निहोत्रस्य नार्तो नासंस्कृतस् तथा //

The text states that, for the Agnihotra rite, the officiant (hotṛ) should not be a maiden, a young woman, a person of little learning, or an inexperienced person; likewise, one who is afflicted (ārta) or one who has not undergone the requisite sacraments/ritual preparation (asaṃskṛta) should not serve in that role.

Verse 37

नरके हि पतन्त्य् एते जुह्वन्तः स च यस्य तत् तस्माद् वैतानकुशलो होता स्याद् वेदपारगः //

The text states that these persons fall into hell: those who perform the offering (juhvantaḥ) and also the one to whom that (offering/rite) belongs. Therefore, it states that the Hotṛ priest should be skilled in the Vaitāna rites and well-versed in the Veda.

Verse 38

प्राजापत्यम् अदत्त्वाश्वम् अग्न्याधेयस्य दक्षिणाम् अनाहिताग्निर् भवति ब्राह्मणो विभवे सति //

The text states that a Brāhmaṇa who, despite having the means, does not give a horse as the dakṣiṇā (sacrificial fee) for the Agnyādhāna rite is regarded as “one who has not established the sacred fires” (anāhitāgni).

Verse 39

पुण्यान्य् अन्यानि कुर्वीत श्रद्दधानो जितेन्द्रियः न त्व् अल्पदक्षिणैर् यज्ञैर् यजेतेह कथं चन //

The text states that, being faithful (śraddadhāna) and self-restrained, one should perform other meritorious acts; however, it further states that one should not, in any manner here, perform sacrifices accompanied by only a small dakṣiṇā.

Verse 40

इन्द्रियाणि यशः स्वर्गम् आयुः कीर्तिं प्रजाः पशून् हन्त्य् अल्पदक्षिणो यज्ञस् तस्मान् नाल्पधनो यजेत् //

According to the text’s ritual-legal tradition, a sacrifice performed with an insufficient dakṣiṇā is said to “destroy” (i.e., bring loss to) the sacrificer’s faculties, reputation, heaven (as a post-mortem goal), lifespan, renown, offspring/subjects, and livestock; therefore, the text states that one who has little wealth should not undertake a sacrifice.

Verse 41

अग्निहोत्र्य् अपविध्याग्नीन् ब्राह्मणः कामकारतः चान्द्रायणं चरेन् मासं वीरहत्यासमं हि तत् //

The text states that if a Brāhmaṇa who maintains the Agnihotra discards the sacred fires out of personal desire, he should undertake the Cāndrāyaṇa observance for one month; this is described as equivalent (in expiatory gravity) to the killing of a vīra (a man of standing/hero).

Verse 42

ये शूद्राद् अधिगम्यार्थम् अग्निहोत्रम् उपासते ऋत्विजस् ते हि शूद्राणां ब्रह्मवादिषु गर्हिताः //

The text states that officiating priests (ṛtvij) who perform the Agnihotra for a Śūdra with the aim of obtaining gain (i.e., remuneration) are regarded as censured among exponents of sacred learning (brahmavādin).

Verse 43

तेषां सततम् अज्ञानां वृषलाग्न्युपसेविनाम् पदा मस्तकम् आक्रम्य दाता दुर्गाणि संतरेत् //

With regard to those persons—described as persistently ignorant and as associating with what the text labels “vṛṣala” and “fire” (vṛṣalāgni)—a donor (dātā) is said to “cross over difficulties” (durgāṇi santaret) by stepping upon their head with the foot; the expression operates within the chapter’s idiom of penance/expiation (prāyaścitta) and reflects historically attested notions of ritualized humiliation and social boundary-marking in Dharmaśāstra discourse.

Verse 44

अकुर्वन् विहितं कर्म निन्दितं च समाचरन् प्रसक्तश् चेन्द्रियार्थेषु प्रायश्चित्तीयते नरः //

Within the text’s juridical-ritual framework, a person becomes subject to expiation (prāyaścitta) when failing to perform prescribed acts, engaging in censured conduct, and remaining attached to objects of the senses.

Verse 45

अकामतः कृते पापे प्रायश्चित्तं विदुर् बुधाः कामकारकृते ऽप्य् आहुर् एके श्रुतिनिदर्शनात् //

For a wrongdoing committed without intent (akāmataḥ), learned authorities recognize an expiation (prāyaścitta); some also state—citing indications from revealed tradition (śruti)—that expiation applies even to a wrongdoing committed deliberately.

Verse 46

अकामतः कृतं पापं वेदाभ्यासेन शुध्यति कामतस् तु कृतं मोहात् प्रायश्चित्तैः पृथग्विधैः //

The text states that a wrongful act committed without desire (i.e., unintentionally; akāmataḥ) is purified through disciplined study/recitation of the Veda (vedābhyāsa); but an act committed with desire (kāmatas)—arising from delusion (moha)—requires expiation through distinct forms of prāyaścitta, differentiated according to type.

Verse 47

प्रायश्चित्तीयतां प्राप्य दैवात् पूर्वकृतेन वा न संसर्गं व्रजेत् सद्भिः प्रायश्चित्ते ऽकृते द्विजः //

Having come to be regarded as one requiring expiation (prāyaścitta)—whether through mischance (daivāt) or due to a previously committed act (pūrvakṛta)—a twice-born man (dvija), while the prescribed penance remains unperformed, is not to enter into association with the virtuous (sadbhis).

Verse 48

इह दुश्चरितैः के चित् के चित् पूर्वकृतैस् तथा प्राप्नुवन्ति दुरात्मानो नरा रूपविपर्ययम् //

Here (in this life), some men of wicked disposition, through present misconduct, and some likewise through deeds done previously, are said to incur an alteration (or reversal) of bodily form.

Verse 49

सुवर्णचौरः कौनख्यं सुरापः श्यावदन्तताम् ब्रह्महा क्षयरोगित्वं दौश्चर्म्यं गुरुतल्पगः //

The text associates particular bodily marks or diseases with specific grave offenses: a stealer of gold with deformed nails; a drinker of intoxicating liquor with darkened teeth; a slayer of a Brahmin with consumption (wasting disease); and one who violates the teacher’s bed with a severe skin disorder.

Verse 50

पिशुनः पौतिनासिक्यं सूचकः पूतिवक्त्रताम् धान्यचौरो ऽङ्गहीनत्वम् आतिरैक्यं तु मिश्रकः //

In this verse, the text correlates certain forms of misconduct with specific bodily afflictions in a karmic-etiological register: it associates the malicious informer with a diseased nose, the accuser/denouncer with foulness of the mouth, the thief of grain with loss of limbs, and the adulterator (one who mixes goods fraudulently) with a condition described as excess or abnormal enlargement.

Verse 51

अन्नहर्तामयावित्वं मौक्यं वागपहारकः वस्त्रापहारकः श्वैत्र्यं पङ्गुताम् अश्वहारकः //

The text states that one who steals food becomes afflicted with disease; a stealer of speech becomes mute; a stealer of clothing becomes pale (white-complexioned); and a stealer of a horse becomes lame.

Verse 52

एवं कर्मविशेषेण जायन्ते सद्विगर्हिताः जडमूकान्धबधिरा विकृताकृतयस् तथा //

Thus, according to the specific distinctions of past acts (karma), persons regarded in the tradition as blameworthy are said to be born as the mentally dull, the mute, the blind, the deaf, and likewise those with distorted bodily forms.

Verse 53

चरितव्यम् अतो नित्यं प्रायश्चित्तं विशुद्धये निन्द्यैर् हि लक्षणैर् युक्ता जायन्ते ऽनिष्कृतैनसः //

Therefore, prāyaścitta (expiation) should be undertaken regularly for the sake of purification; for those whose wrongdoing has not been expiated are said to be born bearing blameworthy marks.

Verse 54

ब्रह्महत्या सुरापानं स्तेयं गुर्वङ्गनागमः महान्ति पातकान्य् आहुः संसर्गश् चापि तैः सह //

This verse classifies as “great sins” (mahāpātaka) the killing of a Brahmin, the drinking of intoxicating liquor, theft, and sexual intercourse with the wife of one’s teacher; it also includes association (saṃsarga) with those who commit such acts.

Verse 55

अनृतं च समुत्कर्षे राजगामि च पैशुनम् गुरोश् चालीकनिर्बन्धः समानि ब्रह्महत्यया //

The text states that falsehood spoken for one’s own advancement, information carried to the king (i.e., denunciatory reporting), malicious tale-bearing, and a deceitful accusation directed against one’s teacher are considered equivalent to brahma-hatyā (the killing of a Brahmin) in moral-legal gravity.

Verse 56

ब्रह्मोज्झता वेदनिन्दा कौटसाक्ष्यं सुहृद्वधः गर्हितानाद्ययोर् जग्धिः सुरापानसमानि षट् //

This verse states that, within the text’s legal-ritual framework, six acts are regarded as equivalent to the offense of drinking intoxicating liquor: abandoning (or rejecting) brahma, censuring the Veda, giving false testimony, killing a friend, and eating what is condemned—whether food not to be eaten first (anādya) or food not to be eaten at all (adya).

Verse 57

निक्षेपस्यापहरणं नराश्वरजतस्य च भूमिवज्रमणीनां च रुक्मस्तेयसमं स्मृतम् //

The tradition states that the taking away (misappropriation) of a deposit, and the theft of humans, horses, and silver, as well as of land, diamonds, and jewels, is to be regarded as equivalent to the theft of gold.

Verse 58

रेतःसेकः स्वयोनीषु कुमारीष्व् अन्त्यजासु च सख्युः पुत्रस्य च स्त्रीषु गुरुतल्पसमं विदुः //

The text classifies the deposition of semen with women of one’s own varṇa-group, with unmarried girls, with women designated as antyajā, and with the wives of a friend or of one’s son, as equivalent (in legal-moral gravity) to the offence termed gurutalpa, according to learned tradition.

Verse 59

गोवधो ऽयाज्यसंयाज्यं पारदार्यात्मविक्रयः गुरुमातृपितृत्यागः स्वाध्यायाग्न्योः सुतस्य च //

The text enumerates a set of acts treated within its legal-ritual framework as serious transgressions: killing a cow; officiating in sacrifice for, or causing sacrifice to be performed with, a person deemed unfit for sacrifice; sexual violation involving another man’s wife; selling oneself; abandoning one’s teacher, mother, or father; and abandoning one’s Vedic study, the sacred fires, and one’s son.

Verse 60

परिवित्तितानुजे ऽनूढे परिवेदनम् एव च तयोर् दानं च कन्यायास् तयोर् एव च याजनम् //

In the case of a younger brother who has been passed over (because the elder brother has not married) and remains unmarried, and in the case of the act of marrying before the elder (parivedana), as well as the giving of a maiden in marriage in such a situation, and the officiation (as priest) for those parties—these are treated here as matters requiring expiation within the legal-ritual framework of the text.

Verse 61

कन्याया दूषणं चैव वार्धुष्यं व्रतलोपनम् तडागारामदाराणाम् अपत्यस्य च विक्रयः //

The text enumerates (as culpable acts requiring expiation within its legal-ritual framework): the defilement of a maiden, usury, the neglect or violation of a vowed observance, the diversion/appropriation of reservoirs, parks, and water-courses, and the sale of one’s offspring.

Verse 62

व्रात्यता बान्धवत्यागो भृत्याध्यापनम् एव च भृत्या चाध्ययनादानम् अपण्यानां च विक्रयः //

In this context, the text enumerates acts regarded as causes of social and ritual demerit: becoming a vrātya (one who has lapsed from prescribed Vedic obligations), abandoning one’s kin, instructing servants (in Vedic learning), receiving study/learning from a servant, and selling goods classified as not-for-sale.

Verse 63

सर्वाकारेष्व् अधीकारो महायन्त्रप्रवर्तनम् हिंसौषधीनां स्त्र्याजीवो ऽभिचारो मूलकर्म च //

In the prāyaścitta (expiatory) context, the text enumerates as culpable: exercising authority in every respect; operating major mechanical devices; using harm-causing drugs or medicines (himsā-auṣadhi); making one’s livelihood through women; abhicāra (injurious sorcery); and mūlakarman (so-called “root” rites/operations).

Verse 64

इन्धनार्थम् अशुष्काणां द्रुमाणाम् अवपातनम् आत्मार्थं च क्रियारम्भो निन्दितान्नादनं तथा //

The text lists as blameworthy: felling trees that are not dry for the sake of fuel; undertaking actions for one’s own benefit; and likewise eating censured (improper or forbidden) food.

Verse 65

अनाहिताग्निता स्तेयम् ऋणानाम् अनपक्रिया असच्छाष्ट्राधिगमनं कौशीलव्यस्य च क्रिया //

The text lists as culpable conditions/acts: maintaining no sacred fires (anāhitāgnitā); theft; non-repayment or failure of due discharge of debts; pursuing the study of improper or unauthorized treatises; and the practice of “kauśīlavya” (a term for disreputable or illicit livelihood/behavior, often glossed as connected with performance-for-hire or sexual misconduct).

Verse 66

धान्यकुप्यपशुस्तेयं मद्यपस्त्रीनिषेवणम् स्त्रीशूद्रविट्क्षत्रवधो नास्तिक्यं चोपपातकम् //

Within the legal-ritual framework of prāyaścitta (expiation), this verse enumerates acts classified as upapātaka (secondary transgressions): theft involving grain, base metals/valuables, or livestock; drinking intoxicants; sexual intercourse with another man’s wife; killing a woman, a Śūdra, a Vaiśya, or a Kṣatriya; and nāstikya (heterodox denial, i.e., rejection of authoritative religious norms).

Verse 67

ब्राह्मणस्य रुजः कृत्वा घ्रातिर् अघ्रेयमद्ययोः जैह्म्यं च मैथुनं पुंसि जातिभ्रंशकरं स्मृतम् //

According to the tradition preserved in the Mānavadharmaśāstra, causing bodily injury to a Brahmin, smelling what ought not to be smelled (including intoxicants), and engaging in “jaihmya” and sexual intercourse are described as acts that bring about loss of caste-status (jātibhraṃśa) for a man.

Verse 68

खराश्वोष्ट्रमृगेभानाम् अजाविकवधस् तथा संकरीकरणं ज्ञेयं मीनाहिमहिषस्य च //

According to this legal-ritual tradition, the killing of donkeys, horses, camels, deer, and elephants, likewise the killing of goats and sheep, and also the act termed “saṅkarīkaraṇa” (causing mixture/impurity), are to be understood (in this context) together with cases involving fish, snakes, and buffalo.

Verse 69

निन्दितेभ्यो धनादानं वाणिज्यं शूद्रसेवनम् अपात्रीकरणं ज्ञेयम् असत्यस्य च भाषणम् //

According to the textual tradition, giving wealth to censured persons, engaging in trade, serving a Śūdra, rendering someone unfit as a recipient (of gifts/rites), and speaking falsehood are to be understood as acts that cause disqualification (apātrīkaraṇa) within the framework of expiatory law.

Verse 70

कृमिकीटवयोहत्या मद्यानुगतभोजनम् फलैधःकुसुमस्तेयम् अधैर्यं च मलावहम् //

This verse enumerates acts treated in the text’s expiatory-legal discourse as impurifying or blame-bearing: the killing of worms, insects, and birds; eating food associated with intoxicating liquor; the theft of fruits, firewood, and flowers; and also lack of self-control—described as bringing defilement.

Verse 71

एतान्य् एनांसि सर्वाणि यथोक्तानि पृथक् पृथक् यैर् यैर् व्रतैर् अपोह्यन्ते तानि सम्यङ् निबोधत //

These offences, all of them, as they have been stated separately, are removed by the respective vows; understand those (vows) correctly.

Verse 72

ब्रह्महा द्वादश समाः कुटीं कृत्वा वने वसेत् भैक्षाश्य् आत्मविशुद्ध्यर्थं कृत्वा शवशिरो ध्वजम् //

The text states that a slayer of a Brahmin should live for twelve years in the forest, having made a hut, subsisting on alms for the sake of self-purification, and having fashioned a banner marked with a dead head.

Verse 73

लक्ष्यं शस्त्रभृतां वा स्याद् विदुषाम् इच्छयात्मनः प्रास्येद् आत्मानम् अग्नौ वा समिद्धे त्रिर् अवाक्शिराः //

The text states that one may become a target for weapon-bearers; or—by one’s own intention—may cast oneself into a well-kindled fire three times, with the head bent downward.

Verse 74

यजेत वाश्वमेधेन स्वर्जिता गोसवेन वा अभिजिद्विश्वजिद्भ्यां वा त्रिवृताग्निष्टुतापि वा //

The text states that one may perform sacrifice by means of the Aśvamedha, or by the Svarjit, or the Gosava; or by the Abhijit and Viśvajit rites, or even by the Trivṛt and Agniṣṭut.

Verse 75

जपन् वान्यतमं वेदं योजनानां शतं व्रजेत् ब्रह्महत्यापनोदाय मितभुङ् नियतेन्द्रियः //

The text prescribes that, for the removal (expiation) of brahman-slaying (brahmahatyā), one should travel a hundred yojanas while reciting any one of the Vedas, eating sparingly and keeping the senses restrained.

Verse 76

सर्वस्वं वेदविदुषे ब्राह्मणायोपपादयेत् धनं हि जीवनायालं गृहं वा सपरिच्छदम् //

The text prescribes that one should bestow one’s entire property upon a Brahmin learned in the Veda; for wealth is sufficient for livelihood, or alternatively a house together with its furnishings may be given.

Verse 77

हविष्यभुग् वानुसरेत् प्रतिस्रोतः सरस्वतीम् जपेद् वा नियताहारस् त्रिर् वै वेदस्य संहिताम् //

The text prescribes that, subsisting on sacrificial oblations (haviṣ), one should travel along the Sarasvatī River against the current; or, maintaining a regulated diet, one should recite the Saṃhitā of the Veda three times.

Verse 78

कृतवापनो निवसेद् ग्रामान्ते गोव्रजे ऽपि वा आश्रमे वृक्षमूले वा गोब्राह्मणहिते रतः //

One who has completed the prescribed expiatory observance (prāyaścitta) should reside at the edge of a village, or in a cow-pen, or in a hermitage, or at the foot of a tree, being devoted to what is regarded as beneficial to cows and to Brahmins.

Verse 79

ब्राह्मणार्थे गवार्थे वा सद्यः प्राणान् परित्यजेत् मुच्यते ब्रह्महत्याया गोप्ता गोर् ब्राह्मणस्य च //

The text states that if a person immediately relinquishes life for the sake of a Brahmin or for the sake of a cow, then the protector of the cow and of the Brahmin is released from the sin of brahmahatyā (killing a Brahmin), within the framework of expiatory law (prāyaścitta).

Verse 80

त्रिवारं प्रतिरोद्धा वा सर्वस्वम् अवजित्य वा विप्रस्य तन्निमित्ते वा प्राणालाभे विमुच्यते //

According to the text’s penance framework, a person is released (from the relevant liability/penance) if he repels (an aggressor) up to three times, or if he overcomes and takes all (the aggressor’s possessions), or if, on account of a Brāhmaṇa, he incurs loss of life (i.e., dies in that cause).

Verse 81

एवं दृढव्रतो नित्यं ब्रह्मचारी समाहितः समाप्ते द्वादशे वर्षे ब्रह्महत्यां व्यपोहति //

Thus, a celibate student (brahmacārin) who is continually steadfast in his vow (vrata) and mentally composed is described as removing the fault of brahmahatyā (killing a Brāhmaṇa) upon completion of twelve years.

Verse 82

शिष्ट्वा वा भूमिदेवानां नरदेवसमागमे स्वम् एनो ऽवभृथस्नातो हयमेधे विमुच्यते //

According to the text’s legal-ritual framework, either by providing the prescribed offering to the “gods on earth” (i.e., Brahmins) at an assembly of the “god among men” (i.e., the king), or—having performed the concluding bath (avabhṛtha) of the Aśvamedha—one is released from one’s own demerit (eno).

Verse 83

धर्मस्य ब्राह्मणो मूलम् अग्रं राजन्य उच्यते तस्मात् समागमे तेषाम् एनो विख्याप्य शुध्यति //

The text states that the Brāhmaṇa is the root (foundation) of dharma, and that the Rājanya (Kṣatriya) is declared its foremost (leading) part; therefore, in the coming together of those two, a fault (eno) is purified by being disclosed (vikhyāpya).

Verse 84

ब्रह्मणः संभवेनैव देवानाम् अपि दैवतम् प्रमाणं चैव लोकस्य ब्रह्मात्रैव हि कारणम् //

By originating from Brahmā alone, (this is) the divinity even of the gods; it is likewise the authoritative standard for the world—indeed, Brahmā alone is the cause here.

Verse 85

तेषां वेदविदो ब्रूयुस् त्रयो ऽप्य् एनः सुनिष्कृतिम् सा तेषां पावनाय स्यात् पवित्रा विदुषां हि वाक् //

For them, three Veda-knowers should declare a well-determined expiation for the offense; that would serve for their purification, for the speech of learned persons is regarded as purifying (within this legal-religious framework).

Verse 86

अतो ऽन्यतमम् आस्थाय विधिं विप्रः समाहितः ब्रह्महत्याकृतं पापं व्यपोहत्य् आत्मवत्तया //

According to the text, a Brahmin—composed and self-controlled—by undertaking any one of the prescribed procedures, removes the sin incurred through the killing of a Brahmin by means of self-mastery.

Verse 87

हत्वा गर्भम् अविज्ञातम् एतद् एव व्रतं चरेत् राजन्यवैश्यौ चेजानाव् आत्रेयीम् एव च स्त्रियम् //

If one has destroyed an unrecognized pregnancy, one should undertake this same expiatory observance; likewise (the text applies it) in the case of a Kṣatriya or a Vaiśya who has performed sacrifices, and in the case of a woman of the Ātreyī lineage.

Verse 88

उक्त्वा चैवानृतं साक्ष्ये प्रतिरुध्य गुरुं तथा अपहृत्य च निःक्षेपं कृत्वा च स्त्रीसुहृद्वधम् //

The text lists (as culpable acts relevant to expiation) speaking falsehood in testimony, obstructing a teacher (guru), misappropriating a deposit (nikṣepa), and causing the killing of a woman or of a friend/ally.

Verse 89

इयं विशुद्धिर् उदिता प्रमाप्याकामतो द्विजम् कामतो ब्राह्मणवधे निष्कृतिर् न विधीयते //

This purification is stated for the case where a twice-born person (dvija) is killed unintentionally; in the case of the intentional killing of a Brāhmaṇa (brāhmaṇa-vadha), the text does not prescribe an expiatory remedy (niṣkṛti).

Verse 90

सुरां पीत्वा द्विजो मोहाद् अग्निवर्णां सुरां पिबेत् तया स काये निर्दग्धे मुच्यते किल्बिषात् ततः //

If a twice-born man (dvija) has drunk surā (intoxicating liquor) through delusion, the text prescribes that he should drink surā of a fire-like color; when his body is thereby burned, he is then said to be released from the fault (kilbiṣa).

Verse 91

गोमूत्रम् अग्निवर्णं वा पिबेद् उदकम् एव वा पयो घृतं वा मरणाद् गोशकृद्रसम् एव वा //

The text prescribes that one may drink cow’s urine, or water of a fire-like color, or simply water; or milk or ghee; or, until death, only the expressed liquid (rasa) of cow-dung.

Verse 92

कणान् वा भक्षयेद् अब्दं पिण्याकं वा सकृन् निशि सुरापानापनुत्त्यर्थं वालवासा जटी ध्वजी //

According to the text’s penance system (prāyaścitta), for the purpose of removing the fault of drinking intoxicating liquor (surāpāna), one may subsist for a year on gleaned grains (kaṇa), or else eat oil-cake (piṇyāka) once at night, while wearing a garment of animal hair, with matted locks (jaṭā), and carrying a banner/standard (dhvaja) as an outward mark of the observance.

Verse 93

सुरा वै मलम् अन्नानां पाप्मा च मलम् उच्यते तस्माद् ब्राह्मणराजन्यौ वैश्यश् च न सुरां पिबेत् //

The text characterizes surā (intoxicating liquor) as a “defilement” of food and likewise describes sin (pāpmā) as a defilement; therefore, it states that a Brāhmaṇa, a Rājanya (Kṣatriya), and a Vaiśya should not drink surā.

Verse 94

गौडी पैष्टी च माध्वी च विज्ञेया त्रिविधा सुरा यथैवैका तथा सर्वा न पातव्या द्विजोत्तमैः //

The text identifies intoxicating liquor (surā) as threefold—(1) gauḍī, (2) paiṣṭī, and (3) mādhvī; and it states that just as any one of these is (to be treated), so all are (to be treated), and that they are not to be drunk by the “best of the twice-born” (dvijottama) within this legal-ritual framework.

Verse 95

यक्षरक्षःपिशाचान्नं मद्यं मांसं सुरासवम् तद् ब्राह्मणेन नात्तव्यं देवानाम् अश्नता हविः //

This verse states that food associated with yakṣas, rākṣasas, and piśācas—along with intoxicating drink, meat, and fermented liquor (surāsava)—should not be consumed by a brāhmaṇa; it frames this abstention in relation to the gods’ consumption of sacrificial oblations (havis).

Verse 96

अमेध्ये वा पतेन् मत्तो वैदिकं वाप्य् उदाहरेत् अकार्यम् अन्यत् कुर्याद् वा ब्राह्मणो मदमोहितः //

According to the text’s legal-ritual framework, if a Brahmin, deluded by intoxication, were to fall into an impure substance, or were to recite Vedic speech, or were to commit some other improper act, these are treated as transgressions arising from drunken confusion within the doctrine of expiation (prāyaścitta).

Verse 97

यस्य कायगतं ब्रह्म मद्येनाप्लाव्यते सकृत् तस्य व्यपैति ब्राह्मण्यं शूद्रत्वं च स गच्छति //

According to the text’s juridical-religious framework, if a person in whom the sacred status of Brahminhood is understood to be embodied has his body even once inundated with intoxicating liquor (surā), then his Brahmin status is said to fall away, and he is described as entering the condition of a Śūdra.

Verse 98

एषा विचित्राभिहिता सुरापानस्य निष्कृतिः अत ऊर्ध्वं प्रवक्ष्यामि सुवर्णस्तेयनिष्कृतिम् //

This varied expiation (niṣkṛti) for the drinking of intoxicating liquor has been set forth; from here onward, the text states that it will explain the expiation for the theft of gold.

Verse 99

सुवर्णस्तेयकृद् विप्रो राजानम् अभिगम्य तु स्वकर्म ख्यापयन् ब्रूयान् मां भवान् अनुशास्त्व् इति //

According to the text’s legal-ritual tradition, a Brahmin who has committed the theft of gold should approach the king and, disclosing his own act, should say: “May you punish/discipline me.”

Verse 100

गृहीत्वा मुसलं राजा सकृद् धन्यात् तु तं स्वयम् वधेन शुध्यति स्तेनो ब्राह्मणस् तपसैव तु //

According to the text’s legal-penitential framework, the king, having taken up a club (musala), should strike him once personally; a thief is described as becoming purified through execution, whereas a Brahmin (in the same context) through austerity (tapas) alone.

Verse 101

तपसापनुनुत्सुस् तु सुवर्णस्तेयजं मलम् चीरवासा द्विजो ऽरण्ये चरेद् ब्रह्महणो व्रतम् //

According to the text’s expiatory framework, a twice-born man (dvija) who seeks to remove, through ascetic practice, the impurity produced by the theft of gold should, wearing garments of bark or rags, live in the forest and undertake the observance (vrata) prescribed for a slayer of a Brahmin.

Verse 102

एतैर् व्रतैर् अपोहेत पापं स्तेयकृतं द्विजः गुरुस्त्रीगमनीयं तु व्रतैर् एभिर् अपानुदेत् //

According to the text, by means of these observances (vrata), a twice-born person may remove the demerit arising from theft; but the demerit associated with sexual intercourse with the wife of one’s teacher (guru) is to be dispelled by these same observances.

Verse 103

गुरुतल्प्य् अभिभाष्यैनस् तप्ते स्वप्याद् अयोमये सूर्मीं ज्वलन्तीं स्वाश्लिष्येन् मृत्युना स विशुध्यति //

In the case of the grave offense concerning sexual violation of the teacher’s bed (gurutalpa), the text states that, after openly declaring the offense, one should lie upon heated iron or embrace a blazing iron image; by death in that manner, he is described as becoming purified.

Verse 104

स्वयं वा शिष्णवृषणाव् उत्कृत्याधाय चाञ्जलौ नैरृतीं दिशम् आतिष्ठेद् आ निपाताद् अजिह्मगः //

According to the text’s penance regimen, a person may, alternatively, cut off his penis and testicles, place them in his joined hands (añjali), and proceed facing the south-western direction until he falls down, moving without deviating (i.e., in a straight course).

Verse 105

खट्वाङ्गी चीरवासा वा श्मश्रुलो विजने वने प्राजापत्यं चरेत् कृच्छ्रम् अब्दम् एकं समाहितः //

This verse describes that, in a solitary forest, a person—carrying a khaṭvāṅga (a staff associated with ascetic observance), wearing ragged garments, and keeping the beard—should undertake the prājāpatya form of kṛcchra penance for one year, remaining mentally collected (self-restrained).

Verse 106

चान्द्रायणं वा त्रीन् मासान् अभ्यस्येन् नियतेन्द्रियः हविष्येण यवाग्वा वा गुरुतल्पापनुत्तये //

The text states that, with the senses restrained, one may undertake the Cāndrāyaṇa observance for three months, subsisting on sacrificial food (haviṣya) or on barley-gruel (yavāgū), for the removal of the fault termed ‘gurutalpa’ (a grave sexual transgression in the Dharmaśāstra taxonomy).

Verse 107

एतैर् व्रतैर् अपोहेयुर् महापातकिनो मलम् उपपातकिनस् त्व् एवम् एभिर् नानाविधैर् व्रतैः //

According to the text, by means of these religious observances (vrata), perpetrators of the “great sins” (mahāpātaka) are said to remove moral impurity (mala); likewise, perpetrators of “secondary sins” (upapātaka) are described as doing so by these various kinds of observances.

Verse 108

उपपातकसंयुक्तो गोघ्नो मासं यवान् पिबेत् कृतवापो वसेद् गोष्ठे चर्मणा तेन संवृतः //

The text prescribes that a cow-slayer (goghna), when additionally associated with a secondary offense (upapātaka), should for one month drink a barley preparation; having performed the shaving of the head (vāpa), he should reside in a cow-pen (goṣṭha), covered with that hide.

Verse 109

चतुर्थकालम् अश्नीयाद् अक्षारलवणं मितम् गोमूत्रेणाचरेत् स्नानं द्वौ मासौ नियतेन्द्रियः //

The text prescribes that, for two months, a self-restrained person should take food only at the fourth time-period (of the day), in measured quantity, without alkaline substances and salt, and should perform bathing using cow’s urine.

Verse 110

दिवानुगच्छेद् गास् तास् तु तिष्ठन्न् ऊर्ध्वं रजः पिबेत् शुश्रूषित्वा नमस्कृत्य रात्रौ वीरासनं वसेत् //

The text prescribes that, during the daytime, one should follow those cows; then, standing, one should drink the dust (raised) upward. Having attended upon (them) and having made obeisance, one should remain at night in the vīrāsana posture.

Verse 111

तिष्ठन्तीष्व् अनुतिष्ठेत् तु व्रजन्तीष्व् अप्य् अनुव्रजेत् आसीनासु तथासीनो नियतो वीतमत्सरः //

The text prescribes that, in the presence of women who are standing, one should likewise stand; when they are going, one should follow; and when they are seated, one should be seated as well—self-controlled and free from envy.

Verse 112

आतुराम् अभिशस्तां वा चौरव्याघ्रादिभिर् भयैः पतितां पङ्कलग्नं वा सर्वोपायैर् विमोचयेत् //

The text prescribes that one should, by every available means, rescue a sick person or one under accusation, or a person who has fallen into dangers such as those posed by thieves, tigers, and the like, or one who is stuck in mud.

Verse 113

उष्णे वर्षति शीते वा मारुते वाति वा भृशम् न कुर्वीतात्मनस् त्राणं गोर् अकृत्वा तु शक्तितः //

According to the text’s prescription, whether in heat, in rain, in cold, or when a strong wind is blowing, one should not secure one’s own protection without first providing, to the best of one’s ability, protection for a cow.

Verse 114

आत्मनो यदि वान्येषां गृहे क्षेत्रे ऽथ वा खले भक्षयन्तीं न कथयेत् पिबन्तं चैव वत्सकम् //

The text states that, whether in one’s own or another’s house, in a field, or in a threshing-floor (barnyard), one should not report a cow that is eating (there), nor a calf that is drinking (milk).

Verse 115

अनेन विधिना यस् तु गोघ्नो गाम् अनुगच्छति स गोहत्याकृतं पापं त्रिभिर् मासैर् व्यपोहति //

According to this procedure, a cow-killer who follows (i.e., accompanies) a cow is described as removing, within three months, the demerit produced by the act of cow-killing.

Verse 116

वृषभैकादशा गाश् च दद्यात् सुचरितव्रतः अविद्यमाने सर्वस्वं वेदविद्भ्यो निवेदयेत् //

The text states that a person observant of well-conducted vows should give a bull and eleven cows; if (such property) is not available, the person should offer up his entire possessions to those learned in the Veda.

Verse 117

एतद् एव व्रतं कुर्युर् उपपातकिनो द्विजाः अवकीर्णिवर्ज्यं शुद्ध्यर्थं चान्द्रायणम् अथापि वा //

This very observance, the text states, should be undertaken by twice-born persons who have committed secondary offenses (upapātaka), excluding the case of an avakīrṇin; for the sake of purification, the Cāndrāyaṇa penance may also be performed.

Verse 118

अवकीर्णी तु काणेन गर्दभेन चतुष्पथे पाकयज्ञविधानेन यजेत निरृतिं निशि //

For an avakīrṇin (one guilty of the “avakīrṇa” transgression), the text prescribes that, at a crossroads at night, one should perform an offering to Nirṛti according to the procedure of a pākayajña, using a one-eyed donkey.

Verse 119

हुत्वाग्नौ विधिवद् धोमान् अन्ततश् च समेत्य् ऋचा वातेन्द्रगुरुवह्नीनां जुहुयात् सर्पिषाहुतीः //

Having offered oblations in the fire according to rule, and at the end coming together (for the concluding rite) with a Ṛgvedic verse, the text prescribes that one should offer ghee-oblation(s) to Vāyu (Wind), Indra, the Guru, and Agni (Fire).

Verse 120

कामतो रेतसः सेकं व्रतस्थस्य द्विजन्मनः अतिक्रमं व्रतस्याहुर् धर्मज्ञा ब्रह्मवादिनः //

According to the tradition of those described as knowers of dharma and expounders of brahman, the intentional emission of semen by a twice-born person who is undertaking a religious observance is stated to be a transgression of that observance.

Verse 121

मारुतं पुरुहूतं च गुरुं पावकम् एव च चतुरो व्रतिनो ऽभ्येति ब्राह्मं तेजो ऽवकीर्णिनः //

The text states that, for the avakīrṇin (a student who has violated the brahmacarya discipline), the brahmanical radiance (brāhma tejas) approaches through four observances connected with Māruta (Vāyu), Puruhūta (Indra), Guru (Bṛhaspati), and Pāvaka (Agni).

Verse 122

एतस्मिन्न् एनसि प्राप्ते वसित्वा गर्दभाजिनम् सप्तागारांश् चरेद् भैक्षं स्वकर्म परिकीर्तयन् //

When this offence has been incurred, the text prescribes that one should live wearing a donkey-hide garment and should go to seven houses for alms, proclaiming one’s own deed.

Verse 123

तेभ्यो लब्धेन भैक्षेण वर्तयन्न् एककालिकम् उपस्पृशंस् त्रिषवणं त्व् अब्देन स विशुध्यति //

Living on alms obtained from them, eating only once a day, and performing the purificatory rite of sipping water (upaspṛś) at the three daily junctures, he becomes purified after one year.

Verse 124

जातिभ्रंशकरं कर्म कृत्वान्यतमम् इच्छया चरेत् सांतपनं कृच्छ्रं प्राजापत्यम् अनिच्छया //

If a person intentionally performs any act described as causing loss of caste-status (jātibhraṃśa), he is to undertake the Sāṃtapana kṛcchra; if the act was unintentional, he is to undertake the Prājāpatya kṛcchra.

Verse 125

संकरापात्रकृत्यासु मासं शोधनम् ऐन्दवम् मलिनीकरणीयेषु तप्तः स्याद् यावकैस् त्र्यहम् //

In cases involving mixed (improper) commensality and acts connected with unfit vessels/persons, the text prescribes a lunar purification (aiṇdava) for one month; in matters that cause ‘defilement’ (malinīkaraṇa), one is described as undergoing a heated austerity regimen with yāvaka-gruel for three days.

Verse 126

तुरीयो ब्रह्महत्यायाः क्षत्रियस्य वधे स्मृतः वैश्ये ऽष्टमांशो वृत्तस्थे शूद्रे ज्ञेयस् तु षोडशः //

In the case of killing a Kṣatriya, the text records an expiation amounting to one-fourth of that prescribed for brahma-hatyā (killing a Brahmin). For killing a Vaiśya established in livelihood (vṛttastha), it is stated as one-eighth; and for a Śūdra, it is to be understood as one-sixteenth.

Verse 127

अकामतस् तु राजन्यं विनिपात्य द्विजोत्तमः वृषभैकसहस्रा गा दद्यात् सुचरितव्रतः //

If a ‘best of the twice-born’ (dvijottama) causes a member of the rājanya (kṣatriya class) to fall (i.e., be slain) unintentionally, the text prescribes that, being of well-conducted observances, he should give one thousand cows, each accompanied by a bull, as an expiatory gift.

Verse 128

त्र्यब्दं चरेद् वा नियतो जटी ब्रह्महणो व्रतम् वसन् दूरतरे ग्रामाद् वृक्षमूलनिकेतनः //

The text states that a slayer of a Brāhmaṇa may, under restraint and wearing matted hair, observe the vow (vrata) for three years, dwelling farther away from a village and making his abode at the root of a tree.

Verse 129

एतद् एव चरेद् अब्दं प्रायश्चित्तं द्विजोत्तमः प्रमाप्य वैश्यं वृत्तस्थं दद्याच् चैकशतं गवाम् //

Within the text’s legal-ritual framework of expiation (prāyaścitta), a “best of the twice-born” (dvijottamaḥ), having caused the death of a Vaiśya established in proper livelihood/conduct (vṛttastha), is prescribed to perform this same penance for one year, and additionally to give one hundred cows.

Verse 130

एतद् एव व्रतं कृत्स्नं षण्मासाञ् शूद्रहा चरेत् वृषभैकादशा वापि दद्याद् विप्राय गाः सिताः //

This very observance, in its entirety, is described as being undertaken by the killer of a Śūdra for six months; or else, he is described as giving to a Brāhmaṇa eleven bulls, or white cows.

Verse 131

मार्जारनकुलौ हत्वा चाषं मण्डूकम् एव च श्वगोधोलूककाकांश् च शूद्रहत्याव्रतं चरेत् //

The text states that, having killed a cat and a mongoose (nakula), as well as a certain bird (cāṣa) and indeed a frog, and also a dog, an iguana, an owl, and crows, one should undertake the observance prescribed for the expiation of killing a Śūdra.

Verse 132

पयः पिबेत् त्रिरात्रं वा योजनं वाध्वनो व्रजेत् उपस्पृशेत् स्रवन्त्यां वा सूक्तं वाब्दैवतं जपेत् //

The text describes alternative minor expiatory observances: one may drink milk for three nights, or travel a yojana along a road; or one may perform a ritual purification by touching water in a flowing stream; or one may recite a Vedic hymn (sūkta) or a mantra addressed to the deities presiding over the waters.

Verse 133

अभ्रिं कार्ष्णायसीं दद्यात् सर्पं हत्वा द्विजोत्तमः पलालभारकं षण्ढे सैसकं चैकमाषकम् //

Within the text’s framework of expiation (prāyaścitta), after killing a snake, a “best among the twice-born” is to give an iron spade; and for (killing) a eunuch, a load of straw and a single māṣaka of lead.

Verse 134

घृतकुम्भं वराहे तु तिलद्रोणं तु तित्तिरौ शुके द्विहायनं वत्सं क्रौञ्चं हत्वा त्रिहायनम् //

In this passage on expiations, the text states that (the prescribed compensatory offering/penance) is a pot of ghee for (killing) a boar; a drona-measure of sesame for (killing) a partridge; a two-year-old calf for (killing) a parrot; and, having killed a krauñca (a crane-type bird), a three-year-old (animal, i.e., calf).

Verse 135

हत्वा हंसं बलाकां च बकं बर्हिणम् एव च वानरं श्येनभासौ च स्पर्शयेद् ब्राह्मणाय गाम् //

According to this legal-ritual tradition, if one has killed a goose, a crane (balākā), a heron (baka), a peacock (barhiṇa), a monkey, and also a hawk (śyena) and a bird termed bhāsa, one should perform an expiatory act involving the formal presentation/touching of a cow for a Brahmin.

Verse 136

वासो दद्याद् धयं हत्वा पञ्च नीलान् वृषान् गजम् अजमेषाव् अनड्वाहं खरं हत्वैकहायनम् //

In the context of expiations, the text states that one should give a garment (as a compensatory gift) after killing a horse; (and prescribes offerings corresponding to the killing of) five dark-blue/black bulls, an elephant, a goat and a ram, a draught-ox; and, after killing a donkey, a one-year-old (animal).

Verse 137

क्रव्यादांस् तु मृगान् हत्वा धेनुं दद्यात् पयस्विनीम् अक्रव्यादान् वत्सतरीम् उष्ट्रं हत्वा तु कृष्णलम् //

In the case of killing meat-eating wild animals, the text prescribes giving a milch cow; for (killing) non-meat-eating (animals), a heifer. For killing a camel, it prescribes (a payment of) a kṛṣṇala (a small unit of weight/value).

Verse 138

जीनकार्मुकबस्तावीन् पृथग् दद्याद् विशुद्धये चतुर्णाम् अपि वर्णानां नारीर् हत्वानवस्थिताः //

For the sake of purification (viśuddhi), the text prescribes that, after killing women—without distinction—belonging to any of the four varṇas, one should give separately a deer-skin, a bow, and a bastāvin (a leather strap/thong).

Verse 139

दानेन वधनिर्णेकं सर्पादीनाम् अशक्नुवन् एकैकशश् चरेत् कृच्छ्रं द्विजः पापापनुत्तये //

The text states that a twice-born person (dvija) who is unable to effect expiation for the killing of snakes and similar creatures by means of a gift (dāna) should perform the Kṛcchra penance for each act, one by one, for the removal of demerit.

Verse 140

अस्थिमतां तु सत्त्वानां सहस्रस्य प्रमापणे पूर्णे चानस्य् अनस्थ्नां तु शूद्रहत्याव्रतं चरेत् //

In the case of causing the death of a thousand living beings that possess bones, and when that number has been fully completed, the text prescribes that, for living beings without bones, one should undertake the penance-vow (vrata) prescribed for the killing of a Śūdra.

Verse 141

किं चिद् एव तु विप्राय दद्याद् अस्थिमतां वधे अनस्थ्नां चैव हिंसायां प्राणायामेन शुध्यति //

The text prescribes that, in the case of killing a creature that has bones, one should give something as a gift to a Brahmin; and that, in the case of injuring a boneless creature, one becomes purified through breath-control (prāṇāyāma).

Verse 142

फलदानां तु वृक्षाणां छेदने जप्यम् ऋक्शतम् गुल्मवल्लीलतानां च पुष्पितानां च वीरुधाम् //

In the cutting down of fruit-bearing trees, the text prescribes the recitation of one hundred Ṛk-verses; likewise it prescribes such recitation for shrubs, creepers and climbing plants, and for flowering plants and herbaceous growths.

Verse 143

अन्नाद्यजानां सत्त्वानां रसजानां च सर्वशः फलपुष्पोद्भवानां च घृतप्राशो विशोधनम् //

For living beings arising from grains and the like, for those arising from juices (rasa), and generally for those arising from fruits and flowers, the text states that the ingestion of ghee is a means of purification (viśodhana) within the expiatory framework (prāyaścitta).

Verse 144

कृष्टजानाम् ओषधीनां जातानां च स्वयं वने वृथालम्भे ऽनुगच्छेद् गां दिनम् एकं पयोव्रतः //

In the case of the pointless taking of cultivated medicinal plants, and of plants that have grown of themselves in the forest, the text prescribes that one should follow a cow for one day while observing a milk-only vow (payo-vrata).

Verse 145

एतैर् व्रतैर् अपोह्यं स्याद् एनो हिंसासमुद्भवम् ज्ञानाज्ञानकृतं कृत्स्नं शृणुतानाद्यभक्षणे //

According to the text, by means of these vows (vrata), the entire demerit (enas) arising from violence—whether committed knowingly or unknowingly—may be removed; listen now regarding the consumption of forbidden foods.

Verse 146

अज्ञानाद् वारुणीं पीत्वा संस्कारेणैव शुध्यति मतिपूर्वम् अनिर्देश्यं प्राणान्तिकम् इति स्थितिः //

The text states that if a person drinks vāruṇī (a spirituous liquor) out of ignorance, purification is effected solely by a saṃskāra (a prescribed rite of re-consecration). If it is done intentionally (with prior knowledge), the expiation is described as “indescribable” (i.e., not specified here), and the established position is that it is life-terminating (prāṇāntika).

Verse 147

अपः सुराभाजनस्था मद्यभाण्डस्थितास् तथा पञ्चरात्रं पिबेत् पीत्वा शङ्खपुष्पीशृतं पयः //

The text prescribes that one should drink, for five nights, water that has been kept in a vessel for surā (liquor) and likewise water kept in a container for intoxicating drink; having done so, one should drink milk boiled with śaṅkhapuṣpī.

Verse 148

स्पृष्ट्व दत्त्वा च मदिरां विधिवत् प्रतिगृह्य च शूद्रोच्छिष्टाश् च पीत्वापः कुशवारि पिबेत् त्र्यहम् //

The text prescribes that, after (i) touching intoxicating liquor (madirā), (ii) giving it, (iii) receiving it in due form, and (iv) drinking water that is the leavings (ucchiṣṭa) of a Śūdra, one should drink water infused with kuśa-grass for three days as an expiatory observance.

Verse 149

ब्राह्मणस् तु सुरापस्य गन्धम् आघ्राय सोमपः प्राणान् अप्सु त्रिर् आयम्य घृतं प्राश्य विशुध्यति //

The text states that a Brāhmaṇa, having merely smelled the odor of surā (intoxicating liquor), becomes purified by performing three breath-restraints while in water and then consuming clarified butter (ghṛta).

Verse 150

अज्ञानात् प्राश्य विण्मूत्रं सुरासंस्पृष्टम् एव च पुनः संस्कारम् अर्हन्ति त्रयो वर्णा द्विजातयः //

According to the text, if the twice-born (dvija) members of the three varṇas unknowingly consume feces or urine, or something that has come into contact with intoxicating liquor, they are considered eligible for a renewed purificatory rite (saṃskāra).

Verse 151

वपनं मेखला दण्डो भैक्षचर्या व्रतानि च निवर्तन्ते द्विजातीनां पुनःसंस्कारकर्मणि //

The text states that, in the rite of re-consecration (punaḥ-saṃskāra) for the “twice-born” (dvijāti), the shaving (of the head), the wearing of the girdle (mekhalā), the staff (daṇḍa), the practice of subsisting on alms (bhaikṣa-caryā), and the associated vows (vrata) are (re)instituted.

Verse 152

अभोज्यानां तु भुक्त्वान्नं स्त्रीशूद्रोच्छिष्टम् एव च जग्ध्वा मांसम् अभक्ष्यं च सप्तरात्रं यवान् पिबेत् //

In cases where one has eaten food that is classed as not to be eaten, and likewise food left over (ucchiṣṭa) by a woman or a Śūdra, or has eaten meat that is classed as not to be eaten, the text prescribes that one should drink barley-water (a barley preparation) for seven nights as an expiatory observance.

Verse 153

शुक्तानि च कषायांश् च पीत्वा मेध्यान्य् अपि द्विजः तावद् भवत्य् अप्रयतो यावत् तन् न व्रजत्य् अधः //

The text states that, having drunk sour-fermented liquids and astringent decoctions, even a “twice-born” (dvija) remains in a state of ritual unpreparedness (impurity) until that ingested substance has passed downward (i.e., been expelled).

Verse 154

विड्वराहखरोष्ट्राणां गोमायोः कपिकाकयोः प्राश्य मूत्रपुरीषाणि द्विजश् चान्द्रायणं चरेत् //

According to the text’s penance jurisprudence, if a “twice-born” (dvija) consumes the urine or feces of a pig living on excrement, a donkey, a camel, a cow, a monkey, or a crow, he is to undertake the Cāndrāyaṇa expiation.

Verse 155

शुष्काणि भुक्त्वा मांसानि भौमानि कवकानि च अज्ञातं चैव सूनास्थम् एतद् एव व्रतं चरेत् //

The text prescribes that one should undertake this same observance: having eaten dried meats, earth-grown fungi, and also meat of unknown provenance and meat obtained from a slaughterhouse.

Verse 156

क्रव्यादसूकरोष्ट्राणां कुक्कुटानां च भक्षणे नरकाकखराणां च तप्तकृच्छ्रं विशोधनम् //

In cases of consuming the flesh of carrion-eating animals, pigs, camels, and also chickens—as well as (certain) animals described as naraka and ākhara—the text prescribes the expiatory observance known as the “heated kṛcchra” (tapta-kṛcchra) as purification.

Verse 157

मासिकान्नं तु यो ऽश्नीयाद् असमावर्तको द्विजः स त्रीण्य् अहान्य् उपवसेद् एकाहं चोदके वसेत् //

The text states that if a “twice-born” (dvija) who has not yet completed the samāvartana (the formal return from studentship) eats the monthly prepared food (māsika-anna), he should undertake an expiation consisting of fasting for three days and spending one day residing in water.

Verse 158

ब्रह्मचारी तु यो ऽश्नीयान् मधु मांसं कथं चन स कृत्वा प्राकृतं कृच्छ्रं व्रतशेषं समापयेत् //

The text states that if a celibate student (brahmacārin) should, in any manner, consume honey or meat, then—having performed the standard (prākṛta) kṛcchra penance—he is to complete the remaining portion of his vow (vrata).

Verse 159

बिडालकाकाखूच्छिष्टं जग्ध्वा श्वनकुलस्य च केशकीटावपन्नं च पिबेद् ब्रह्मसुवर्चलाम् //

The text prescribes that, after eating food left over (or contaminated) by a cat, a crow, or a rat, and also after eating (food) associated with a dog or a mongoose, and (food) that has become tainted by hair or insects, one should drink brahmasuvarcalā as an expiatory measure.

Verse 160

अभोज्यम् अन्नं नात्तव्यम् आत्मनः शुद्धिम् इच्छता अज्ञानभुक्तं तूत्तार्यं शोध्यं वाप्य् आशु शोधनैः //

The text states that one who seeks personal ritual purity should not eat food deemed unfit for consumption. If such food has been eaten unknowingly, it is to be counteracted and/or purified promptly through acts of purification.

Verse 161

एषो ऽनाद्यादनस्योक्तो व्रतानां विविधो विधिः स्तेयदोषापहर्तॄणां व्रतानां श्रूयतां विधिः //

This varied procedure of vows has been stated by Anādyātana; now, hear the procedure of the vows that remove the fault of theft.

Verse 162

धान्यान्नधनचौर्याणि कृत्वा कामाद् द्विजोत्तमः स्वजातीयगृहाद् एव कृच्छ्राब्देन विशुध्यति //

The text states that when a ‘best of the twice-born’ (dvijottama) commits theft—of grain, prepared food, or wealth—out of desire, he is purified by undertaking a one-year kṛcchra penance, provided the theft was from the household of one belonging to his own social group (svajātīya).

Verse 163

मनुष्याणां तु हरणे स्त्रीणां क्षेत्रगृहस्य च कूपवापीजलानां च शुद्धिश् चान्द्रायणं स्मृतम् //

In cases involving the taking away of persons, women, fields and houses, and also wells, reservoirs/ponds (vāpī), and water, the tradition records the expiation (purificatory remedy) as the Cāndrāyaṇa penance.

Verse 164

द्रव्याणाम् अल्पसाराणां स्तेयं कृत्वान्यवेश्मतः चरेत् सांतपनं कृच्छ्रं तन् निर्यात्य् आत्मशुद्धये //

The text states that, having committed theft of goods of little value from another’s house, one should undertake the Sāntapana-type kṛcchra penance; through that, one is said to eliminate the fault for the sake of self-purification.

Verse 165

भक्ष्यभोज्यापहरणे यानशय्यासनस्य च पुष्पमूलफलानां च पञ्चगव्यं विशोधनम् //

In cases involving the taking away of edible items and prepared foods, as well as of vehicles, beds, and seats, and also of flowers, roots, and fruits, the text prescribes pañcagavya as the means of purification (viśodhana).

Verse 166

तृणकाष्ठद्रुमाणां च शुष्कान्नस्य गुडस्य च चेलचर्मामिषाणां च त्रिरात्रं स्याद् अभोजनम् //

The text states that, in relation to the taking of grass, pieces of wood, trees, dried food, jaggery, cloth, leather, and meat, there is to be abstention from eating for three nights.

Verse 167

मणिमुक्ताप्रवालानां ताम्रस्य रजतस्य च अयःकांस्योपलानां च द्वादशाहं कणान्नता //

For the misappropriation of gems, pearls, corals, copper, silver, iron, bell-metal, and stones, the text prescribes subsisting on grains as food for twelve days (as an expiatory observance).

Verse 168

कार्पासकीटजोर्णानां द्विशफैकशफस्य च पक्षिगन्धौषधीनां च रज्ज्वाश् चैव त्र्यहं पयः //

The text prescribes a three-night regimen of milk (as an expiatory observance) in cases involving garments produced from cotton-worm silk, [leather] of cloven-hoofed and single-hoofed animals, birds, fragrant substances, medicinal herbs, and also rope.

Verse 169

एतैर् व्रतैर् अपोहेत पापं स्तेयकृतं द्विजः अगम्यागमनीयं तु व्रतैर् एभिर् अपानुदेत् //

By these observances (vratas), a twice-born person is described as removing the sin arising from theft; and, likewise, by these very observances, he is described as expiating the offense of sexual intercourse with a prohibited person.

Verse 170

गुरुतल्पव्रतं कुर्याद् रेतः सिक्त्वा स्वयोनिषु सख्युः पुत्रस्य च स्त्रीषु कुमारीष्व् अन्त्यजासु च //

The text states that the penance known as the gurutalpa-vrata should be undertaken by one who has deposited semen in women of one’s own lineage, in the wives of a friend, in the wives of a son, in unmarried girls, and in women designated as antyajā.

Verse 171

पैतृस्वसेयीं भगिनीं स्वस्रीयां मातुर् एव च मातुश् च भ्रातुस् तनयां गत्वा चान्द्रायणं चरेत् //

The text states that, having had sexual intercourse with a paternal aunt, a sister, a sister’s daughter, a maternal aunt, or a maternal uncle’s daughter, one should undertake the Cāndrāyaṇa penance (a lunar-cycle expiatory observance).

Verse 172

एतास् तिस्रस् तु भार्यार्थे नोपयच्छेत् तु बुद्धिमान् ज्ञातित्वेनानुपेयास् ताः पतति ह्य् उपयन्न् अधः //

In the context of taking a wife, the text states that a prudent man should not marry these three, since they are not to be married due to (their status as) kin; for one who marries them is said to fall downward.

Verse 173

अमानुषीषू पुरुष उदक्यायाम् अयोनिषु रेतः सिक्त्वा जले चैव कृच्छ्रं सांतपनं चरेत् //

The text states that if a man has deposited semen among non-human females, with a menstruating woman, into non-vaginal (improper) places, or in water, he should undertake the Kṛcchra and the Sāntapana penances.

Verse 174

मैथुनं तु समासेव्य पुंसि योषिति वा द्विजः गोयाने ऽप्सु दिवा चैव सवासाः स्नानम् आचरेत् //

According to the text’s expiatory framework, if a twice-born man has engaged in sexual intercourse—whether with a male or a female—he is to perform a daytime bath in water while still wearing his garments, in a place associated with cattle-transport (goyāna).

Verse 175

चण्डालान्त्यस्त्रियो गत्वा भुक्त्वा च प्रतिगृह्य च पतत्य् अज्ञानतो विप्रो ज्ञानात् साम्यं तु गच्छति //

According to this text’s expiatory framework, a Brahmin is said to incur a fall in status if, through ignorance, he goes to persons described as Caṇḍālas and to women of the ‘lowest’ category, eats (there), and accepts (gifts). If done knowingly, he is said to ‘go to equality’ (i.e., become socially equivalent to them in the text’s classificatory scheme).

Verse 176

विप्रदुष्टां स्त्रियं भर्ता निरुन्ध्याद् एकवेश्मनि यत् पुंसः परदारेषु तच् चैनां चारयेद् व्रतम् //

According to the text’s penance framework, a husband should confine a wife deemed to have gravely transgressed to a single dwelling; and he should cause her to undertake the same observance (vrata) that is prescribed for a man in relation to another man’s wife.

Verse 177

सा चेत् पुनः प्रदुष्येत् तु सदृशेनोपमन्त्रिता कृच्छ्रं चान्द्रायणं चैव तद् अस्याः पावनं स्मृतम् //

If she, having again been solicited by a man of similar status, should lapse (into sexual misconduct), the text records that the Kṛcchra penance and the Cāndrāyaṇa penance are regarded as her purification.

Verse 178

यत् करोत्य् एकरात्रेण वृषलीसेवनाद् द्विजः तद् भैक्षभुग् जपन् नित्यं त्रिभिर् वर्षैर् व्यपोहति //

Within the text’s expiatory framework, whatever (ritual or moral) demerit a “twice-born” person (dvija) incurs in a single night through sexual relations with a vṛṣalī, he removes it over three years by subsisting on alms and by continual recitation (japa).

Verse 179

एषा पापकृताम् उक्ता चतुर्णाम् अपि निष्कृतिः पतितैः संप्रयुक्तानाम् इमाः शृणुत निष्कृतीः //

This expiation for four kinds of wrongdoers has been stated; now hear, according to the textual tradition, these acts of expiation for those who have come into association with the “fallen” (patita).

Verse 180

संवत्सरेण पतति पतितेन सहाचरन् याजनाध्यापनाद् यौनान् न तु यानासनाशनात् //

According to the text, one who associates with a “fallen” person (patita) becomes fallen within a year through (participation in) officiating at sacrifices and teaching (for him), and through sexual relations; but not through (mere) travelling together, sitting together, or eating together.

Verse 181

यो येन पतितेनैषां संसर्गं याति मानवः स तस्यैव व्रतं कुर्यात् तत्संसर्गविशुद्धये //

The text states that, whichever (type of) fallen person (patita) among these a man enters into association with, he should undertake that very observance (vrata) in order to purify himself from that association.

Verse 182

पतितस्योदकं कार्यं सपिण्डैर् बान्धवैर् बहिः निन्दिते ऽहनि सायाह्ने ज्ञातिर्त्विग्गुरुसंनिधौ //

The text prescribes that the water-offering (udaka) for a “fallen” person (patita) is to be performed by his sapinda-relatives and kinsmen outside (the settlement), on a censured/inauspicious day, in the late afternoon, with the kinsman acting in the presence of the officiating priest (ṛtvij) and the teacher (guru).

Verse 183

दासी घटम् अपां पूर्णं पर्यस्येत् प्रेतवत् पदा अहोरात्रम् उपासीरन्न् अशौचं बान्धवैः सह //

The text prescribes that a female slave should overturn, with her foot, a water-pot filled with water, in the manner associated with funerary practice; and that she should observe a period of ritual impurity (aśauca) for one day and night together with the relatives.

Verse 184

निवर्तेरंश् च तस्मात् तु संभाषणसहासने दायाद्यस्य प्रदानं च यात्रा चैव हि लौकिकी //

In this context, the text further prescribes withdrawal from (certain forms of) conduct; and (restrictions) regarding conversation and laughter; the giving (or allotment) of shares to heirs and the like; and also ordinary worldly travel.

Verse 185

ज्येष्ठता च निवर्तेत ज्येष्ठावाप्यं च यद् धनम् ज्येष्ठांशं प्राप्नुयाच् चास्य यवीयान् गुणतो ऽधिकः //

The text states that seniority (as the eldest) may cease, and also the property that is to be obtained by the eldest; and that a younger (brother), if superior in qualities, may obtain the elder’s share.

Verse 186

प्रायश्चित्ते तु चरिते पूर्णकुम्भम् अपां नवम् तेनैव सार्धं प्रास्येयुः स्नात्वा पुण्ये जलाशये //

When the expiation (prāyaścitta) has been completed, the text prescribes that a new water-pot filled (with water) should be cast away together with it, after bathing in a sacred body of water.

Verse 187

स त्व् अप्सु तं घटं प्रास्य प्रविश्य भवनं स्वकम् सर्वाणि ज्ञातिकार्याणि यथापूर्वं समाचरेत् //

The text states that, having cast that pot into the waters, he should enter his own house and thereafter carry out all duties toward his kinsmen as before.

Verse 188

एतद् एव विधिं कुर्याद् योषित्सु पतितास्व् अपि वस्त्रान्नपानं देयं तु वसेयुश् च गृहान्तिके //

The text states that the same procedure should be applied even in the case of women regarded as “fallen”; clothing, food, and drink are to be provided, and they are to reside near (i.e., within the vicinity of) the household.

Verse 189

एनस्विभिर् अनिर्णिक्तैर् नार्थं किं चित् सहाचरेत् कृतनिर्णेजनांश् चैव न जुगुप्सेत कर्हि चित् //

The text prescribes that one should not engage in any transaction or association for gain with persons who bear sin and have not undergone purification; and that one should not at any time feel revulsion toward those who have completed the prescribed act of purification.

Verse 190

बालघ्नांश् च कृतघ्नांश् च विशुद्धान् अपि धर्मतः शरणागतहन्तॄंश् च स्त्रीहन्तॄंश् च न संवसेत् //

The text states that one should not live in association with child-killers and the ungrateful, even if they have been ritually or legally purified according to dharma; nor with killers of those who have sought refuge, nor with killers of women.

Verse 191

येषां द्विजानां सावित्री नानूच्येत यथाविधि तांश् चारयित्वा त्रीन् कृच्छ्रान् यथाविध्य् उपनाययेत् //

For those “twice-born” persons for whom the Sāvitrī (the Gāyatrī/initiatory sacred formula) has not been taught in the prescribed manner, the text prescribes that—after causing them to undertake three kṛcchra penances—one should (re)conduct their upanayana (initiation) according to rule.

Verse 192

प्रायश्चित्तं चिकीर्षन्ति विकर्मस्थास् तु ये द्विजाः ब्रह्मणा च परित्यक्तास् तेषाम् अप्य् एतद् आदिशेत् //

For those twice-born persons who, while engaged in prohibited acts, nevertheless wish to perform expiation—and who have also been abandoned by Brahmā—this same expiatory procedure should also be prescribed for them.

Verse 193

यद् गर्हितेनार्जयन्ति कर्मणा ब्राह्मणा धनम् तस्योत्सर्गेण शुध्यन्ति जप्येन तपसैव च //

According to the text’s expiatory framework (prāyaścitta), when Brahmins acquire wealth through a censured (reprehensible) occupation, they are said to be purified by relinquishing that wealth, and also through recitation (japa) and through austerity (tapas).

Verse 194

जपित्वा त्रीणि सावित्र्याः सहस्राणि समाहितः मासं गोष्ठे पयः पीत्वा मुच्यते ऽसत्प्रतिग्रहात् //

The text prescribes that, having recited the Sāvitrī three thousand times with concentrated attention, and having for one month drunk milk in a cowshed, a person is released from the fault arising from accepting an improper gift (asat-pratigraha).

Verse 195

उपवासकृशं तं तु गोव्रजात् पुनर् आगतम् प्रणतं प्रति पृच्छेयुः साम्यं सौम्येच्छसीति किम् //

The text states that, when he returned again from the cow-pen, emaciated through fasting, and approached with obeisance, they should question him: “Gentle one, do you desire restoration to equal standing—what is it (that you seek)?”

Verse 196

सत्यम् उक्त्वा तु विप्रेषु विकिरेद् यवसं गवाम् गोभिः प्रवर्तिते तीर्थे कुर्युस् तस्य परिग्रहम् //

The text prescribes that, having spoken truthfully in the presence of Brahmins, one should scatter fodder for cows; and that at a ford/sacred crossing (tīrtha) established or made known by cows, they should accept and undertake the prescribed observance connected with that (rite or expiation).

Verse 197

व्रात्यानां याजनं कृत्वा परेषाम् अन्त्यकर्म च अभिचारम् अहीनं च त्रिभिः कृच्छ्रैर् व्यपोहति //

According to the text’s penitential framework, one who has performed priestly service (yājana) for vrātyas, and has conducted the last rites (antyakarma) for others, and has engaged in sorcery (abhicāra) and in a deficient (i.e., improperly performed) sacrifice, removes the resulting demerit by undertaking three kṛcchra penances.

Verse 198

शरणागतं परित्यज्य वेदं विप्लाव्य च द्विजः संवत्सरं यवाहारस् तत् पापम् अपसेधति //

Within the text’s expiatory framework (prāyaścitta), a twice-born man (dvija) who has abandoned one who sought refuge and has also caused the Veda to be lost or ruined is said to remove that sin by living for one year on a barley diet.

Verse 199

श्वशृगालखरैर् दष्टो ग्राम्यैः क्रव्याद्भिर् एव च नराश्वोष्ट्रवराहैश् च प्राणायामेन शुध्यति //

Within the text’s expiatory framework, a person bitten by dogs, jackals, and donkeys, as well as by domesticated flesh-eaters, and also by a human, horse, camel, or boar, is purified through the practice of prāṇāyāma (regulated breath).

Verse 200

षष्ठान्नकालता मासं संहिताजप एव वा होमाश् च सकला नित्यम् अपाङ्क्त्यानां विशोधनम् //

This verse states that, as a means of purification for those regarded as apāṅktya (excluded from the dining line/commensality), one may undertake for a month the regimen of eating at the sixth meal-time, or alternatively the recitation of the Saṃhitā; it also mentions the regular performance of complete homa rites as purificatory.