THE GARUDA PURANA 11 страница

9. The householder is of two kinds: Ud& sina and S& dhaka.

The householder who endeavours to maintain the house is called S& dhaka.

10. After repaying the three debts (to sages, to gods and to the manes) and renouncing wife and wealth, he who seeks, salvation alone, is called Udasina.

11. The duty of a Vanavasin (dealer in a forest) is lying on the ground, sustenance on fruits and roots, study, austerities and sharing of whatever he gets with others.

12. He is the best of ascetics who performs penance in the forest, worships gods, performs sacrifices and is devoted to the study.

13. He is to be considered a sage stationed in vanaprastha order who is very much emaciated due to penance and is extremely devoted to meditation.

14. The Bfiikfu (mendicant) who is engaged in yogic practices always, aspires to rise up, qohtrols his sense-organs and strives for knowledge is called a P& iwHeslhika.

15. The sage delighting in commutiion with the soul, ever satiated, who practises yogic exercises and moves about with sandal paste applied all over his body is called Togin. 16. In a Bhikfu these arc the essential characteristics: —

beggary, Vedic study, vow of silence, austerities, special meditation, perfect knowledge and complete detachment from worldly affairs.

17. The Pdramefthika is of three types: — Some renounce jHdna. Others renounce Vedic Rites. The third renounces all sorts of activities.

18. Togin is of three types Bhautika, K$atra and Antyd iramin who relies on the Toga-m& rti.

19. In the first Yogin the Bhdvand (Imagination) is primary, in the second there is Dufkara (difficult) Bhdvand in salvation and in the third there is Paramefvari (Godly) Bhdvand.

20-24. From virtue, salvation is produced; from wealth, love issues forth. There are two types of Vedic rites — that which is pursued with knowledge is Nivrtti (withdrawal of senseorgans), and Pravrtti is the performance of fire rites and godworship. These are the common characteristics of all Airamas: —

Forgiveness, self-restraint, compassion, charity, absence of greed, straight-forwardness, want of jealousy, following great religious leaders, truthfulness, contentedness, theism, control of senseorgans, worship of deities, respecting Brahmins, non-violence, pleasant speech, absence of backbiting and refraining from harshness. I shall now describe the goal of the four castes. The Brdhmanas who maintain their sacred rites attain Prajapatya (Brahma’s) region.

25. The Kfatriyas who never quit the battle ground in fear attain Indra’s region. The Vaiiyas who strictly adhere to their duties attain the region of the Maruts (Wind gods), 26-27. The Sudras who serve others attain the region of Gandharvas. The region attained by the eightyeight thousand sages who have sublimated their sensual feelings can be attained by pupils who remain continuously with their preceptors.

The region of the seven divine sages is obtained by forestdweller.

28. The region from which the sage never returns, the the region of Brahman, the Blissful, is for the ascetics who control their minds, who renounce and who sublimate their base passions.

29. The region of Yogins is Amrtasthana which is imperishable either, the blissful, the divine, from which the liberated soul never returns.

30-31. Salvation is to be attained by the knowledge of the eight constituents [ yama etc. hereinafter explained]. I shall describe them in brief. Yama (restraint) is of five sorts, i. e. 1) Ahirhsd which is not injuring any living being; 2) Satya which is the narration of facts beneficent to others, 3) Asteya is not taking anything (belonging to others); 4) Brahmacatya is refraining from sexual intercourse; 5) Aparigraha is the renunciation of all possessions.

32. Niyama (control) are of five sorts, Satya etc. It is both external and internal. 1) Sauca (purity) 2) Satya

(truthfulness) 3) Santofa (contentment) 4) Tapas (penance)

5) Indriyanigraha (controlling sense-organs).

33. Svddhydya is mastery of mantras. Pranidhdna is worship of God Vipiu Asana is the yogic posture Padmaka y etc. Prandyama is the mastery of breath.

34. In Prdnaydma the garbha is attended with meditation and repetition of mantras. Prandyama without this is agarbha.

It is again of three varieties. Inhaling is Puraka.

35. Retention is Kumbhaka. Exhaling is Recaka. Laghu or the simplest is of twelve seconds duration; the higher one is of twentyfour seconds’ duration.

36. And the best is of thirty six seconds’ duration. Pratyahara is the withdrawal of sense-organs from the objects. Dhyana is the meditation over the identity of the supreme soul and the individual soul. Dhdrand is the steadying of the mind.

37. Samadhi is that state where one is conscious that I am Brahman and retains it. I am the Atman y the supreme

Brahman, the truth, the knowledge, the endless, 38. Brahman y the specific knowledge of the bliss that you are. I am Brahman, without the body, sense-organs, 39. And free from mind, intellect, Mahat, ego, etc. I am the Light free from the three states of wakefulness, dream and dreamless sleep.

40. The permanent, the pure, the intelligent, Truth, Bliss, without second. The soul within the Sun is I myself, the unsevered. A brahmana who meditates over this becomes liberated from the bondage of worldly existence.

CHAPTER FIFTY.

Daily routine for the aspirant.

Brahma said:

1. The aspirant who undertakes the following routine daily, without break is sure to achieve enlightenment. He should wake up from bed in the fourth quarter of the night and review his progress in the way of righteousness and prosperity.

2-3. He should meditate upon the joyous and unageing Visnu as seated in his heart on the filament of the lotus. After conducting the necessaries by way of purging himself he should take bath in the pure waters of the river, as this act, viz. bath, absolves him of all his sins.

4. A morning bath should be taken without negligence.

The wise proclaim that a morning bath causes fruition of one’s acts both perceptible and imperceptible.

5. A person in sound sleep is liable to fall prey to various sorts of pollutions. He should not begin any activity without taking a bath.

6. A morning bath removes sins of poverty, indisposition, bad dream and evil thought. One should not entertain any doubt about it.

7. He should not commence any ceremonious acts without first taking bath. In the performance of the ritual such as sacrifice, or the recitation of mantras a bath is inevitable.

8. When he is indisposed and weak he shall take bath down the neck (without pouring water over the head) or wipe the body with a wet cloth.

9. Purificatory bath is of six types: 1) Brahma 2)

Agneya, 3) Vdyavya, 4) Divya 9 5) Vanina, 6) Yaugika.

10. The Brdhma bath means sprinkling the body with drops of water through the holy Kuia grass simultaneously chanting the holy mantras and rubbing the body. The Agneya bath means purifying the body by smearing the divine ashes from head to foot.

11. Smearing the body with the dust of dried cowdung is the excellent form in bath called Vdyavya. Taking bath in the rain when there is simultaneous sunshine is called the Divya bath.

12. Plunging into water (of tank rivers, etc. ) is called Varuna bath. The Taugika bath is the meditation on the Atman by Yogic means and mental dedication.

13. It is known as the Atmatirtha (the holy water of the Atman) and is resorted to by philosophers. Twigs for chewing

(for cleaning the teeth) are excellent if they are of any of the following trees 1) Kfiravrkfa (one of the four trees Nyagrodha,, Udumbara, Afvattha or Madhuka ), 2) M& lati 2, 14. 3) Apamdrga 3 4 5, 4) Bilva 1 5) Karaoira? He slia. ll face the north or the east while cleaning the teeth.

15. After chewing, the cleansing twig shall be washed and thrown carefully in a clean place. After duly finishing the Acamana (the ritualistic drinking of water) and bath, Tarpana (offering of water chanting Vedic Mantras) shall be performed for the gods, sages and the manes.

16-17. After that he shall silently perform Acamana once again. Let him sprinkle his body with drops of water by means of Kuto glass 6 chanting the Vedic mantras, Apo hi $(hd etc. along with Sdvitri mantras 7 8 and Varuna mantras?. Let him then recite the Gayatri mantra prefixed with the mystic syllable Om. This mantra is the mother of all Vedic mantras.

18-19. He shall then fix his mind on the Sun and make water-offering unto him. The Sruti (Veda) has ordained that one should sit on the Ku§a grass with mental concentration, do Prandvdma (hold the breath chanting the requisite mantra) and perform Sandhya (repetition of Vedic mantras). This Sandhyi gives birth to the universe. It is free from taints. It is beyond Mdyd (Illusion and ignorance).

1. Madhuca indica GVDB, p. 295.

2. Jasminum grandiflorum GVDB, p. 166.

3. Achyrandthes aspera GVDB, p. 14.

4. Aegle marmelos GVDB t p. 274.

5. Nerium indicum GVDB> p. 77.

6. fcV. 10. 9. 1.

7. res addressed to Savitr.

8. fes addressed to Varuna.

20. It is the sole power of If vara (the Almighty). It has sprung from the three Tattvas (Principles). After meditating on ( Sandhyd ) the crimson-coloured, the white and the dark (respectively at dawn, midday and dusk), the learned man shall repeat the Gdyatri.

21. The Brahmin shall always face the east when performing Sandhyop& sana. The person who does not perform Sandhyd is impure and unfit for any other (holy) rite.

22-24. Whatever he does he shall not reap the fruit thereof. Brahmins who have mastered the Vedas and performed the Sandhyd with single-minded concentration have attained the highest goal. He may be the best of brahmins but if he neglects Sandhyd worship and exerts himself in other religious activities he goes to hell and remains there for ten thousand years. Hence, by all means Sandhyopdsand should be performed.

25-27. Verily thereby the Almighty of yogic body, is being propitiated. A scholar, pure and controlling the senses, shall repeat the Gdyatri everyday, facing the east, the maximum number of a thousand times, or a hundred times or at least ten times. Then with various kinds of essential mantras from Rgveda, Yajurveda and Samaveda he shall propitiate the rising sun. After the worship of the sun, the god of gods, the giver of great fortune, 28. He shall prosirate the head touching the ground. He shall then recite this mantra. “Om obeisance to Khakholka, the quiet, the cause of three-fold causes.

29. I am dedicating myself unto you. Obeisance to thee in the form of knowledge. Thou art the great Brahman, the waters, the brilliant lustre, the essential juice, the nectar. 30. Thou art the earth; the upper region; the heaven;

the OAkdra; all the eternal Rudras. ” Reciting this excellent prayer within the heart, 31. Prostrations shall be made unto the sun both in the morning and at midday. Then the brahmin shall return home and perform Acamana duly 32. Then let him duly kindle the sacrificial fire and offer oblations to it. The priest, his son, wife, disciple or brother.

33. After being permitted, shall offer special additional offerings of oblations. A religious rite without mantras is not conducive to good results either here or hereafter.

34. All deities shall be bowed to and food offerings made unto them. The preceptor shall be revered and what is beneficent to him be performed.

35. Thereafter, the brahmin shall proceed with the study of Vedas to the extent of his ability. Let him recite words of prayer, teach his disciples, ponder over the subjects discussed and retain them in his mind.

36. He shall go through Dharma-Sastras 1 and other sacred texts, Vedas and the six Ved& ngas 1 2 3 (ancillary subjects) entirely.

37. He shall then approach the king (or a rich man) for the sake of Yogak^ema (securing and preserving) and from him he shall receive different articles for the sake of his family.

38. Then at midday for the sake of his ablution he shall take with him a lump of clay, flowers, dry rice grains, gingelly seeds, kusa grass and pure dry cowdung.

39. He shall take bath only in rivers, or natural lakes or tanks. He shall not bathe in another man’s private tank. 40. Without offering the five rice balls (to the manes)

the bath becomes imperfect With one part of the clay lump the head shall be wiped, the portion above the navel with two parts.

41. The nether regions with three parts and the feet shall be wiped with six parts. The clay-lump shall be as big as a ripe Amalaka 3 ( Myrobalan).

42. So also the cow-dung. The limbs are to be smeared with it. He then shall wash it and perform Acamana. Let him then take bath with all senses fully controlled.

43. The smearing with clay shall be done sitting on the bank and chanting the Linga-manlras (of Visnu). The water also shall be infused with Lifiga and Vdruna mantras of very auspicious nature.

1. Dharma-iastra actually means the code-book of conduct. This encompasses the entire Hindu law. Generally the

Smrtis, or the sacred books ascribed to Manu, Y& jftavalkya, etc. come under DharnW’£ & stra, ( Also CDHM, p. 89)

2. The ancillary Vedic literature divided under the six headings — iikfd, Chandas, Vy& karaQa, Nirukta, Jyottya and Katya.

3. Emblica officinalis GDVB, p. 36.

44. He shall remember God Visnu at the time of bath.

Verily the waters are the Lord Narayana. Looking at the Sun that is Onkdra itself let him dip himself in water three times.

45. After performing an Acamana (without mantra) let him do another Acamana with this mantra, the mantra- knower that he is. [ Acamana mantra ]: thou movest about in the inner cavities in the living beings facing all round.

46. Thou art the sacrifice, the mystic syllable Vasafkdra, thou art the waters, the lustre, the juice, the nectar. Or he shall repeat Drupadd mantra three times along with the Pranava and the Vyahrtis ( Om Bhuh Bhuvah Svah ).

47. Or he, the scholar, can repeat the Savitri or the Aghamar$ana mantra. Then wiping shall be done with the mantras — Apo hi sthd, etc.

48. Or Idam apah pravahata 1 along with vyahrtis.

Then the water shall be infused with the mantras — Apo hi sfha.

49. Inside water, he shall silently repeat thrice the mantra-Aghamarfana or Drupadd or Savitri or Tad Vitno/i paramam padam 1 2.

50. Or he shall repeat the Pranava frequently. He shall remember Hari, the god of gods. If Mdrjana (wiping) is done with water held in the palm and the mantra recited.

51. Or if that water is sprinkled on the head, he becomes free from all sins. After performing Sandhya and Acamana he shall always remember God.

52. Then he shall propitiate the Sun with lifted-up Pufpanjali (handful of flowers). Scattering (the flowers he shall look at the rising sun with the mantras Na hanyate.

53. Udu tyam, 3 4 Citraih devdnam Taccakfuh devahitam 5 etc. Then he shall repeat the mantras Harfisah $uci$ad specially accompanied by the Savitri.

1. RV. 1. 23. 22.

2. RV. 1. 22. 20.

3. RV. 1. 50. 1.

4. RV. 1. 115. 1.

5. JLV. 7. 66. 1C.

54. And other solar mantras mentioned in the Vedas and Gdyatri too. Afterwards, sitting on a seat of ku$a grass on the eastern bank.

55. He shall repeat various mantras with concentrated mind and look at the sun. He shall repeat the japas with rosary of beads made of glass, abj& kpa, Rudrdk$a or Putrahjiva 1

in the interval.

56. If the devotee is wearing wet cloth he shall repeat the beads standing in water.

57. Or if he is wearing dry cloth he shall sit on the ground in a clean place on a mat of kuia grass. The mind shall always be concentrated. After the circular perambulation he shall prostrate on the ground.

58. Then he shall perform Acamana and proceed with the study of Vedas to his capacity. Then Tarpana (water offering in propitiation) shall be made to devas, sages and the manes.

59. The deities, etc., shall be named with OnfoJra prefixed to them and Namah (obeisance) and Tarpayami (I propitiate)

added in the end. In the water-offerings to devas and to Brahminical sages there shall be rice grains in the water [and not gingelly seeds as in regard to the manes].

60. The process of offering shall be in accordance with the injunctions in one’s own Sutra [the branch of scriptural code one follows].

61. So also offering should be made to devarfis. While offering to deities the sacred thread is worn as usual; while offering to the sages it shall be worn like a garland.

62. While offering to the manes, the sacred thread shall be worn to the left side. After squeezing out the water from the cloth (worn at the time of bath) he shall perform Acamana silently.

63-64. Then the gods shall be worshipped with their respective mantras, with flowers, leaves and water. He shall worship all favourite gods Brahma, Sankara, Sun, slayer of Madhu (Vi$nu) and other approved deities. Hara (Siva) is pleased with devotion. Or he shall offer flowers, etc. chanting Purufa s& kta.

1. Putrahjiva roxburgh GVDB, p. 252.

65. The deities of waters may also be worshipped well.

With the mind fully concentrated he shall prostrate chanting the Pranava 9

66. And offer the flowers separately. Without the Arddhana (propitiation), no vedic rite becomes meritorious.

67. Hence there, in the beginning, middle and the end Hari shall be meditated upon. With the mantra Tad vifnoh and the Purufa sftkta, 68. He shall dedicate himself to Vi$nu of pure effulgence.

Repeating the mantras he shall remain meditating on God. 69. Then he shall perform the five yajhas, (sacrifices) to gods, to the living beings, to the manes, to men and to the Brahman.

70. If he has already performed Brahma yajda 1 before Tarpana, he can proceed with his study of Vedas after performing manufyayajna 2 (the sacrifice to men 71. VaiSvadeva (offering of oblations in the fire before meals, intended for all deities collectively) shall be performed — it is called Deoayajna. The offering to BhUtas — living beings or spirits is to be known as Bhdtayajha.

72. Food offerings are made to dogs, Svapacas (degraded people; outcastes), fallen people, on the ground outside (the house) as also to the birds.

73. The Pitryajha is conducive to the attainment of salvation. The best man shall feed a single brahmin bearing all the manes in mind. It has to be performed every day faithfully.

74. Or in accordance with one’s capacity, he shall take a small quantity of food and offer that with the mind fully concentrated to a brahmin who is a scholar fully conversant with the meanings and principles of Veda.

75. A guest shall be worshipped always. A brahmin who comes to the house and is perfect in mind, speech and actions shall be bowed to and worshipped with words of welcome.

1. One of the five daily yajha or sacrifices to be performed by a householder; teaching and reciting the Vedas. AdhyOpanam brahmavajAa Mmu. 3. 70.

2. In practice, hospitality, reception of guests.

76. If a mouthful of food is given, it is called Bhikfa. A handful is equivalent to four such mouthfuls and is considered sufficient for an Atithi (guest).

77. The guest shall wait for as much time as is necessary for milking a cow. The householder shall duly honour according to his ability, visitors and guests.

78. He shall duly give alms to a mendicant who is a Brahmacarin (unmarried student). Without greed, he shall give food to those who request for it, commensurate with his ability.

79. He shall partake of food along with kinsmen while taking food he shall be silent and by no means shall he criticise the food served. If a brahmin takes food without performing the five yajhas, 80. He is definitely foolish and shall be reborn as one of the low animals. He shall practise the study of the Vedas every day, even if he is unable to perform great sacrifices.

81. The worship of gods destroys all sins immediately.

If he does not perform the worship of god out of delusion or lethargy, 82. And takes food, he goes to hell or is reborn as a boar. I shall now expound the special type of impurity called Aiauca. Animpure man is ever a sinner.

83-84. Impurity is due to contact and purity by avoiding it. When people die or a child is born, all brahmins have to observe Aiauca for ten days. The duration of Aiauca when a child dies before its tonsure ceremony has been celebrated, is only one night.

85. If a child dies before the ceremony of investiture with the sacred thread, the duration of Aiauca is for three nights.

For deaths thereafter the Aiauca is for ten nights. A K$atriya is freed of this impurity in twelve days; a vaiiya in fifteen days, 86. And a SfLdra in a month. An ascetic has no such impurity. If abortion or still birth takes place, the freedom from impurity is in as many nights as months, (Abortion in the third month — 3 nights of Aiauca; Abortion in the fifth month nights of Aiauca and so on].

CHAPTER FIFTYONE.

Charity.

Brahma, said:

1-2. I shall now describe the virtue of making charitable gifts than which there is nothing better. It has been mentioned by those who know it that charitable gift meatis handing over riches and articles with due faith to those who deserve the same. Charity yields enjoyment in this world and salvation after death. One shall acquire wealth by justifiable means. Its fruit shall be charity as well as enjoyment.

3. A brahmin’s usual way of earning is by teaching, presiding over sacrifices and taking Dakfin& s. [If that is not possible] usury, agriculture and trade (shall be resorted to).

Or he can earn by activities of a kjatriya (fighting).

4. The charity given to deserving persons is Sattvika (of pure quality). Charity is of four types \)Nitya (Daily gift), (2) Naimittika (casual), (3) Kamya (Desiring a special result) and (4) Vimala (free from dirt).

5. The Nityadana is the gift of any article or cash to a Brahmin who does not do anything in return. It shall be given every day without wishing for any result thereof.

6. The naimittika charity is performed by all good people. Something is given to scholars for wiping off sins.

7. The charity given, desiring for progeny, success, prosperity or heaven is called k& mya 1 by sages who think about dharma.

8. The charity given to persons with the knowledge of the Brahman with a Sattvika mind, just to please God is called Vimala 2. It is auspicious.

9. The person who gives a land of flourishing sugarcane plants or barley or wheat to a Vedic Scholar has no rebirth in the world.

10. There never was nor ever shall be a charity superior to the gift of lands. By giving the gift of Vidyd 1 (by teaching) to a brahmin, the donor is highly revered in the Brahma loka, 11. Everyday this shall be given to a Brahmacdrin with sincerity. He shall then be freed of all sins and attain Brahmaloka.

12. A learned person should observe fast himself on the Full-moon day in the month of Vaiidkha and honour twelve brahmins with honey, gingelly seeds and ghee.

13. Having worshipped with fragrant incense, etc., he shall say through someone or himself, “O Dharmaraja, be pleased as you like.

14-16. He can have all sins, committed throughout life, wiped off immediately. The person who gives gingelly seeds placed in a deer-skin to a brahmin along with gold, honey and ghee to a brahmin crosses all evils. If a person gives cooked rice seasoned with ghee, and water to brahmins, after offering the same to Dharmardja, is freed from fear. This is specially done in Vaif& kha. If after observing fast {the previous day) on the DvddaH day ( 12th day in the lunar fortnight) he worships Visnu, the destroyer of all sins, 17. He becomes free from all sins. Whatever deity he may wish to propitiate, 18. It is necessary that he should honour brahmins with great effort and feed women and then worship the gods.

A person desiring progeny shall worship Indra always.

19. A person desiring brahminical splendour shall worship brahmins decidedly firm in the Brahman. A man desirous of health shall worship the sun; a man wishing for riches shall worship fire.

20. A man eager for the fulfilment of his affairs shall worship Vindyaka. A mam who yearns for enjoyment shall worship the moon, a man wishing for strength shall worship the wind-god.

21. A man desiring freedom from the entanglement of worldly existence shall worship Lord Hari with sincere effort; a man desiring for all sorts of things or without desire at all shall worship Lord Gadddharcfi (Vi$nu).

1. Knowledge or instruction.

2. One who holds the club.

22. A man who gives cool water ( to the thirsty) attains gratification. A man who gives cooked rice shall enjoy unending happiness. A man who gives gingelly seeds shall obtain wished-for progeny. A man who makes a gift of a lamp shall get keen vision.

23. A man who gifts away lands gets everything worthhaving. A man who gives gold obtains longevity. A man who gives house attains excellent worlds. A man who gives silver secures comely features.

24. A man who gives garments attains the world of the moon. A giver of horses gets to the region of Siva. A man who gifts away oxen obtains full scale prosperity and he who gives cows reaches the solar region.

25. The giver of vehicles and quilts secures a good wife.

He who offers protection gets prosperity. The giver of grains gets permanent happiness. The giver of knowledge of the Vedas, attains the eternal Brahman.

26. He who imparts knowledge to Vedic scholars is honoured in heaven. He who gives grass to cows becomes free from sins.

27. He who gives fuels becomes brilliant like fire. He who gives medicines to remove the sickness of a patient and furnishes him with food and ghee, 28-29. Becomes happy, free from sickness and lives long.

By giving umbrellas and sandals he will be able to cross Asipatravana — a forest in he hell where plenty of plants grow with leaves having edges as sharp as sword-edge and where the sunshine is fierce. Whatever is craved for in the world, whatever lovable thing he possesses in his house.

30. Shall be given to a man of good quality by a man who wishes an abundant supply of the same. What is given during any of the equinoxes, in solar or lunar eclipses, 31-32. Or during the migration of planets from one sign of zodiac to the other, becomes never- exhausting. There is no greater virtue to any of the living beings than the virtue of giving away (articles and cash) in holy places like Prayaga 1 etc.

or particularly at Gaya. 1 Giving of any gift by a person desiring non-severance from heaven is conducive to the destruction of sins.

I. The place where the GaAga and the YamunS meet U known af Pray& ga since ancient days.

33. A sinful person, who prevents the offerings made to brahmins, or in fire or at the time of sacrifices, becomes reborn as a lower animal.

34. A person refraining from giving food at the time of famine, when brahmins die, becomes as despicable as a slayer of Brahmins.

CHAPTER FIFTYTWO.

Prdyaicitta.

Brahma said:

1-2. O Brahmins, hereafter I shall expound the process of atonement for sin. There are five great sinners: — the slayer of brahmins, the drunkard, the thief, defiler of preceptor’s bed, and a person associating with any of these. The deities have mentioned the slaughter of cows, etc. as Upapdpa (subsidiary sin).

3. The slayer of a brahmin shall stay in a hut in the forest for twelve years. He shall observe fast, fall from a great precipice, 4. Jump into fire, or drown himself into water. Or he shall cast off his body for the sake of a brahmin or a cow.

5. By giving food to a scholar he can wipe off the evils of the slaughter of a brahmin. A brahmin (slayer of another brahmin) becomes free from the sin by bathing at the ceremonial bath after the horse-sacrifice.

6-7. Or he shall give away everything he possesses to a brahmin knowing Vedas. A brahmin shall fast for three nights and take bath thrice a day in the famous confluence of River Sarasvati 1 2 3. By taking bath at the Setubandha 8 (at R& mefvara in the south).

1. A renowned place of pilgrimage in Bihar, sacred to the Hindus and the Bauddhas alike.

2. A religious act to atone for one's sin.

8. Or in Kap& lamocana at Varanasi 4 a man is freed from the sin of slaughtering a brahmin. A brahmin guilty of drinking wine shall be freed from the sin by drinking hot boiling wine v 9. Milk, ghee or cow’s urine. A thief stealing gold is freed from that sin if he is struck by the king with a pestle.

10. A brahmin guilty of stealing gold shall wear bark garments and perform the expiatory atonement of a slayer of brahmin. A brahmin who passionately embraces the preceptor’s wife, 11. Shall expiate by embracing the redhot iron statue of a woman. All persons guilty of illegitimate intercourse with the preceptor’s wife, shall perform the expiatory rites of a slayer of a brahmin.

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