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brāhmaṇastu surāpasya gandhamāghrāya somapaḥ |
prāṇānapsu trirāyamya ghṛtaṃ prāśya viśudhyati ||149||

If a Brāhmaṇa who has partaken of the Soma inhales the odour given out by a wine-drinker, he becomes pure by thrice suppressing his breath in water and eating clarified butter. — (149)

Medhātithi’s commentary (manubhāṣya):

‘Odour given out by a wine-drinker.’ — The odour that conies out of the mouth of a person who has drunk wine, is due to its digestion undergone in the stomach and contact with other substances therein contained; hence the offence is a comparatively light one. The odour of wine kept in a vessel, can be easily avoided (hence the inhaling of its odour would be a serious offence).

Others explain the text to mean that this same expiation applies to a case where the said odour is inhaled by a Brāhmaṇa who is habituated to drinking wine.

‘Who has partaken of Soma’ — This specification implies that what is said here does not apply to the case of one who has performed the Darśa-pūrṇamāsa sacrifices.

‘Eating clarified butter.’ — Here also, the eating of other things is not precluded.

Since ‘wine’ has been mentioned by name, what is said here does not apply to the case of other intoxicating drinks. — (149)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.255), which remarks that this refers to the case of a Soma-sacrificer unintentionally smelling the liquor; if it is intentional, the expiation is to be doubled; — in the Madanapārijāta (p. 822), which also remarks that this refers to unintentional smelling; intentional smelling involving double the said expiation; — in Aparārka (p. 1164); — in Parāśaramādhava (Prāyaścitta, p. 349), as referring to the case of the smelling of the mouth of the man who has drunk wine; — and in Nṛsiṃhaprasāda (Prāyaścitta 9b).

Comparative notes by various authors:

Mahābhārata (12.165.76). — (Same as Manu.)

Gautama (23-6). — ‘If he inhales the fume exhaled by a man who has drunk wine, he shall thrice suspend his breath and eat clarified butter.’

Viṣṇu (51.25). — ‘A Soma-sacrificer who has smelt the breath of a man who had been drinking wine, must plunge into water, recite the Aghamarṣaṇa-mantra three times and eat clarified butter afterwards.’

VERSE 11.150

Section XVII - Expiation for the Sin of taking Forbidden Food

अज्ञानात् प्राश्य विण्मूत्रं सुरासंस्पृष्टमेव च ।
पुनः संस्कारमर्हन्ति त्रयो वर्णा द्विजातयः ॥१५०॥

ajñānāt prāśya viṇmūtraṃ surāsaṃspṛṣṭameva ca |
punaḥ saṃskāramarhanti trayo varṇā dvijātayaḥ ||150||

The three twice-born castes, who have unwittingly swallowed ordure or urine, or anything that has been in contact with wine, are liable to re-initiation. — (150)

Medhātithi’s commentary (manubhāṣya):

‘Ordure or wine’ — is meant to include semen also; since we read in another Smṛti — ‘This same expiation applies to the case of the eating of ordure, stenching corpse and semen.’

“Whose ordure and urine are meant here?”

Of men; the ease of those of other animals we shall deal with later on.

In connection with this offence also, the ‘Tapta - Kṛcchra’ has to be combined with what is here laid down; reasons for which have been already explained above.

Stress is meant to be laid upon the term ‘twice-born’; since another expiation for Śūdras is going to be laid down later on.

‘Unwittingly.’ — This is only a reiteration; who is there who would swallow ordure or urine intentionally?

Further, in connection with the (intentional) drinking of intoxicants, it has been laid down that ‘having partaken of an intoxicant, one should perform the ‘Kṛcchra’; so that if Initiation were the only expiation meant for the intentional swallowing of ordure and urine, the text would imply that both (eating of ordure and drinking of an intoxicant) stand on the same footing (which is absurd).

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.254), as referring to eases where the twice-born eats dry grain which has come into contact with liquor; — in Aparārka (p. 1074), where ‘surāsaṃspṛṣṭam’ is explained as ‘that in which the taste of liquor is absent e.g. water contained in a vessel which had contained liquor; the eating of what bears the taste of liquor being as bad as the drinking of liquor itself; it adds that here also the re-initiation is to follow the prescribed expiatory rites; — again on p. 1164; — in Nirṇayasindhu (p. 191) in Vidhānapārijāta (p. 488); — in Vīramitrodaya (Saṃskāra p. 545); — in Parāśaramādhava (Prāyaścitta p. 298); — in Prāyaścittaviveka (p. 104); — and in Saṃskāraratnamālā (p. 279), which says that the ‘punaḥ saṃskāra,’ is always to be preceded by the performance of the Tapta-Kṛcchra.

Comparative notes by various authors:

Gautama (23.3). — ‘The Taptakṛcchra penance should be performed for swallowing urine, excrements or semen.’

Vaśiṣṭha (20.20). — ‘The Kṛcchra and th e Atikṛcchra are prescribed for swallowing excrements, urine and semen.’

Viṣṇu (51.2). — ‘If a man has tasted any of the bodily excretions, or of intoxicating drinks, he must perform the Cāndrāyaṇa penance.’

Yājñavalkya (3.255). — ‘On unwittingly drinking semen, excreta or urine, the three twice-born castes have to undergo initiation a second time.’

Parāśara (11.4). — ‘One who has eaten excreta or urine should, for his purification, perform the Prājāpatya penance, and then bathe with and drink the five bovine products.’

Do. (12.1). — ‘The Brāhmaṇa who has eaten defiled food, or semen or beef or the food of a Cāṇḍāla, he should perform the Kṛcchra-Cāndrāyaṇa.’

VERSE 11.151

Section XVII - Expiation for the Sin of taking Forbidden Food

वपनं मेखला दण्डो भैक्षचर्या व्रतानि च ।
निवर्तन्ते द्विजातीनां पुनःसंस्कारकर्मणि ॥१५१॥

vapanaṃ mekhalā daṇḍo bhaikṣacaryā vratāni ca |
nivartante dvijātīnāṃ punaḥsaṃskārakarmaṇi ||151||

In the performance of the Re-initiation of twice-born men, tonsure, the girdle, the staff, begging alms, and the vows are omitted. — (151)

Medhātithi’s commentary (manubhāṣya):

‘Vows’ — are understood to be those laid down in connection with Vedic study. But this is not right; since those vows have been laid down with a view to proper study, and hence there could be no possibility of their coming in on the occasion of Re-initiation. [So that the rule declaring their omission would be redundant] Hence the ‘vows’ in the present context should be understood to be those that are set before the student in such words as — ‘Do not sleep during the day,’ ‘Fetch fuel in the morning and in the evening,’ ‘Be obedient to the Preceptor,’ and so forth. It is these that are omitted on the Re-initiation. — (151)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva, (p. 556); — in Aparārka (p. 1075); — in Smṛtikaumudī (p. 37), as laying down in what respects the expiatory sacrament differs from the ordinary initiatory sacrament; — in Prāyaścittaviveka (p. 104), which says that all this refers to things that had come into contact with wine sometime in the past; — and in Gadādharapaddhati (Kāla p. 325).

Comparative notes by various authors:

Vaśiṣṭha (20.18). — ‘They quote a verse proclaimed by Manu: — “The tonsure, the sacred girdle, the staff and the begging of alms may be omitted at a second Initiation.”’

Parāśara (12, 3). — (Same as Manu.)

Baudhāyana (2.1-20). — ‘On the second Initiation, the cutting of the hair and nails, the vows and the restrictive rules may be omitted.’

Viṣṇu (51.5). — ‘On the second Initiation, the tonsure, the girdle, the staff and the alms-begging shall be omitted.’

VERSE 11.152

Section XVII - Expiation for the Sin of taking Forbidden Food

अभोज्यानां तु भुक्त्वाऽन्नं स्त्रीशूद्रोच्छिष्टमेव च ।
जग्ध्वा मांसमभक्ष्यं च सप्तरात्रं यवान् पिबेत् ॥१५२॥

abhojyānāṃ tu bhuktvā'nnaṃ strīśūdrocchiṣṭameva ca |
jagdhvā māṃsamabhakṣyaṃ ca saptarātraṃ yavān pibet ||152||

If one has eaten the food of persons of unfit food, or food left by a woman or a Śūdra, — or forbidden flesh, — he shall drink barley for seven days. — (152)

Medhātithi’s commentary (manubhāṣya):

Those persons are said to be ‘of unfit food’ whose food people do not eat; i.e., those ignorant of the Veda, those who make a living by their wife, those who live upon war, those who sacrifice for persons not entitled to sacrifice, and so forth.

Since the term ‘Śūdra’ itself, which stands for both sexes, would include the Śūdra woman also, — the term ‘woman’ should be understood to stand for a woman of the same caste as the person concerned.

‘Left’ — means touched by the mouth.

As for the assertion that ‘the mouth of women is always pure’ (5.130), the exact scope of that has been already explained.

In connection with the drinking of water left by a Śūdra, a previous text (149) has laid down the ‘drinking of Kuśa-water,’ while the present text prescribes the drinking of ‘barley’ for seven days. And since the matter is a purely scriptural one, what is said in the present verse should be taken as referring to the eating of such food as cooked rice and the like.

‘Forbidden flesh’ — of such birds, for instance, as the Plava, the Haṃsa, the Cakravāka and the like.

What is here prescribed should be understood as referring to cases where the act is repeatedly and intentionally done. For other cases, the expiation would be the general one that — ‘in the case of the rest, one should fast for the day.’

This same expiation also applies to the case of the drinking of all kinds of forbidden milk, with the exception of the milk of the sow, the camel and such other animals, — in connection with which special expiations have been directly prescribed.

When one drinks the ‘gruel’ (of barley), it becomes the drinking of ‘barley.’ — (152)

Explanatory notes by Ganganath Jha:

Cf. 4.222.

This verse is quoted in Aparārka (p. 1167); — in Mitākṣarā (3.291), which adds that this refers to intentional and repeated acts; — and in Prāyaścittaviveka (pp. 269 and 281), which says that this refers to unintentional eating.

Comparative notes by various authors:

See above under 4.222.

Vaśiṣṭha (14. 33). — ‘For eating garlic, onions, mushrooms, turnips, śleṣmātaka, exudations from trees, the red sap flowing from incisions in trees, food peeked at by crows or carried by dogs, or the leavings of a Śūdra, an Atikṛcchra penance must be performed.’

Viṣṇu (51.50, 54, 56). — ‘If a Brāhmaṇa eats the leavings of a Śūdra, he should subsist on milk for seven days. If a Kṣatriya eats the leavings of a Śūdra, he should subsist on milk for five days. If a Vaiśya eats the leavings of a Śūdra, he should subsist on milk for three days.’

VERSE 11.153

Section XVII - Expiation for the Sin of taking Forbidden Food

शुक्तानि च कषायांश्च पीत्वा मेध्यान्यपि द्विजः ।
तावद् भवत्यप्रयतो यावत् तन्न व्रजत्यधः ॥१५३॥

śuktāni ca kaṣāyāṃśca pītvā medhyānyapi dvijaḥ |
tāvad bhavatyaprayato yāvat tanna vrajatyadhaḥ ||153||

If a twice-born person drinks soured liquids or decoctions, — even though they be pure, — remains impure until it has gone down. — (153)

Medhātithi’s commentary (manubhāṣya):

‘Pure soured liquids’ — such as have been permitted, as ‘among soured liquids, curds are eatable, etc.’ (5.10). As regards curds, however, the present text has nothing to do with it; for even though it is a ‘soured liquid,’ its eatability has been distinctly asserted; in fact the texts declare that it is a purifying substance.

‘Decoctions’ — are well-known in medical works, as prepared by the boiling of herbs.

‘Impure’ — defiled.

‘Until it has gone down’ — ‘Going down’ stands for their being digested and passed out in the form of urine and excreta; or it may mean simply reaching the digestive organ. — (153)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.291).

Comparative notes by various authors:

Śaṅkha (Mitākṣarā, 3.290). — ‘One who has eaten liquids turned sour in their unmixed form, or food kept overnight, or the leaves of the Ṛcīka plant, shall fast for three days.’

VERSE 11.154

Section XVII - Expiation for the Sin of taking Forbidden Food

विड्वराहखरोष्ट्राणां गोमायोः कपिकाकयोः ।
प्राश्य मूत्रपुरीषाणि द्विजश्चान्द्रायणं चरेत् ॥१५४॥

viḍvarāhakharoṣṭrāṇāṃ gomāyoḥ kapikākayoḥ |
prāśya mūtrapurīṣāṇi dvijaścāndrāyaṇaṃ caret ||154||

If a twice-born person swallows the ordure or urine of the village-pig, of an ass, of a camel, of a jackal, of a monkey, or of a crow — he shall perform the Cāndrāyaṇa. — (154)

Medhātithi’s commentary (manubhāṣya):

Since nothing has been specially mentioned, this should be understood to apply to a case where the swallowing is done unintentionally. Or, both intentional and unintentional swallowing may be regarded as being on the same footing; as such an assumption would be better than any reduction in the expiation (in eases of unintentional swallowing). — (154)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 1164); — and in Parāśaramādhava (Prāyaścitta p. 296).

Comparative notes by various authors:

Saṃvarta (Parāsaramādhava-Prāyaścitta, p. 296). — ‘On eating the urine or excreta of the dog, the cat, the ass, the camel, the monkey, the jackal or the crow, — one should perform the Cāndrāyaṇa penance.’

VERSE 11.155

Section XVII - Expiation for the Sin of taking Forbidden Food

शुष्काणि भुक्त्वा मांसानि भौमानि कवकानि च ।
अज्ञातं चैव सूनास्थमेतदेव व्रतं चरेत् ॥१५५॥

śuṣkāṇi bhuktvā māṃsāni bhaumāni kavakāni ca |
ajñātaṃ caiva sūnāsthametadeva vrataṃ caret ||155||

If one eats dried meat, mushrooms growing on the ground, or unrecognised meat lying in the slaughter-house — he shall perform this same penance. — (155)

Medhātithi’s commentary (manubhāṣya):

‘Dried meat’ — such for instance, as dried pork and so forth.

‘Growing m the ground.’ — This epithet has been added with a view to show that those growing in cavities are not forbidden.

‘Unrecognised’ — it being unascertainable whether it is flesh of sheep or of buffalo.

‘Slaughter-house’ — where animals are killed for sale. In the case of meat found in other places, the expiation is a light one.

“In fact when the text emphasises the qualification of ‘lying in the slaughter-house,’ there should be no harm in meat obtained elsewhere.”

It is not so; since all meat connected with the ‘slaughterhouse’ has been forbidden in general terms. Though as regards expiation, a comparative reduction or enhancement would always he proper, in view of the exact place from where the meat has been obtained.

‘This same’ — i.e., the Cāndrāyaṇa.

When, however, the exact species of the animal is known, the repeated eating of such meat, would involve the drinking of barley-gruel for seven days. In the rest, ‘one should fast during the day.’ — (155)

Explanatory notes by Ganganath Jha:

‘Ajñātam’. — ‘Unknown’ (Medhātithi); — ‘unintentionally’ (Govindarāja and Rāghavānanda); ‘Bhaumāni kavakāni’. — To be taken together according to Medhātithi; separately, according to Rāghavānanda, who takes ‘bhaumāni’ as ‘mushrooms growing on the ground,’ and ‘Kavakānī’ as ‘mushrooms growing on trees’.

This verse is quoted in Aparārka (p. 1166), which adds that the expiation here prescribed is for the eating of mushrooms growing on the ground, not those growing on trees; — and in Prāyaścittaviveka (p. 285).

Comparative notes by various authors:

Viṣṇu (51.27, 34). — ‘The Cāndrāyaṇa penance should be performed for eating unknown flesh, meat kept in a slaughterhouse and dried meat. For eating the Chatrāka or the Kavaka, one must perform the Sāntapana penance.’

VERSE 11.156

Section XVII - Expiation for the Sin of taking Forbidden Food

क्रव्यादसूकरोष्ट्राणां कुक्कुटानां च भक्षणे ।
नरकाकखराणां च तप्तकृच्छ्रं विशोधनम् ॥१५६॥

kravyādasūkaroṣṭrāṇāṃ kukkuṭānāṃ ca bhakṣaṇe |
narakākakharāṇāṃ ca taptakṛcchraṃ viśodhanam ||156||

For eating the meat of carnivorous animals, of pigs, of camels, of cocks, of crows, of asses, or of human flesh, — the atonement consists of the Tapta-Kṛcchra. — (156)

Medhātithi’s commentary (manubhāṣya):

The particle ‘ca’ indicates that the previous verse (154) also is to be construed with the present one; so that for the eating of the meat of the village-pig and other animals mentioned therein, this same should be the expiation.

And the second ‘ca’ indicates that the expiation for swallowing the ordure or urine of carnivorous and other animals (mentioned in the present verse), would be the same as that in the case of that of the village-pig and other animals (mentioned in 154); but with this difference that in another Smṛti, what is laid down in the present verse is found to be applied to the case of all men; hence so far as the present verse is concerned, no significance can be attached to the specification of ‘twice-born men’ (in 154), where it is said that ‘the twice-born man shall perform the Cāndrāyaṇa.’

Thus these two verses (154 and 156) should be taken along with Verse 159; so that the eating of what has been touched by the mouth of these animals (mentioned in the present verse) shall be treated on the same footing as the eating of things touched with the mouth of the cat and other animals (mentioned in 159).

On the same ground, the ordure and urine of all the animals (mentioned in the three verses) become forbidden; so that the expiation for the swallowing of the ordure and urine of the cat and other animals (mentioned in 159) would be the same as that for the swallowing of those of the carnivorous and other animals (mentioned in the present verse). — (156)

Explanatory notes by Ganganath Jha:

Cf. 5.19-21.

For the Tapta-Kṛchhra see 11.215.

This verse is quoted in Aparārka (p. 1166); — and in Mitākṣarā (3.291).

Comparative notes by various authors:

Gautama (23.4-5). — ‘For eating any part of a carnivorous beast, of a camel, or of an ass, or of tame cocks, or of tame pigs, — one should perform the penance of Taptakṛcchra.’

Vaśiṣṭha (23.30). — ‘If he has swallowed the flesh of a dog, a cock, a village pig, a grey heron, or an owl, — he must fast for seven days and thus empty his entrails; after that he must eat clarified butter and undergo Initiation a second time.’

Viṣṇu (51.3-4). — ‘One must perform the Cāndrāyaṇa penance if he has eaten garlic or onions, or other things having the same flavour, or the meat of village pigs, of tame cocks, of apes or of cows; — and in all these cases, the man must undergo Initiation a second time, after the penance is over.’

VERSE 11.157

Section XVII - Expiation for the Sin of taking Forbidden Food

मासिकान्नं तु योऽश्नीयादसमावर्तको द्विजः ।
स त्रीण्यहान्युपवसेदेकाहं चोदके वसेत् ॥१५७॥

māsikānnaṃ tu yo'śnīyādasamāvartako dvijaḥ |
sa trīṇyahānyupavasedekāhaṃ codake vaset ||157||

If a twice-born person, who has not completed his course of study, eats food given at a monthly rite, he shall fast for three days and remain one day in water. — (157)

Medhātithi’s commentary (manubhāṣya):

‘Monthly rite’ — i.e., the ‘Ekoddiṣṭa’ śrāddha, which is performed every month, for one year, till the performance of the ‘Sapiṇḍīkaraṇa.’ Though the śrāddha performed on the new-moon day is also called a ‘monthly śrāddha,’ eating at it has been permitted by such texts as — ‘when invited he may freely eat’; how then could there be any expiation needed in this case?

Others have held that what is permitted is eating on invitation, so that if one eats without invitation at the new-moon śrāddhas also, he should be liable to the said expiation.

‘Who has not completed his course of study’ — i.e., while one is still residing with the teacher; i.e., the Religious Student.

Out of the three days, on any ono day, he may remain in water. Since the ‘three days’ are mentioned, there would be no justification for adding a fourth day. — (157)

Explanatory notes by Ganganath Jha:

‘Ekāhañcodāke vaset’. — This is to be done, on the fourth day (Medhātithi), — on any one of the three fasting days (Govindarāja and Kullūka), — on the first day (Nārāyaṇa).

This verse is quoted in Aparārka (p. 1144), which explains ‘Māsika’ as standing for the Śrāddha that is done every month during the first year on the date of death, and not for the Amāvāsyā śrāddha; — and in Prāyaścittaviveka (p. 307), which says that this refers to the act being unintentional, and adds that ‘māsikānnam’ refers to food given at all after-death śrāddhas, — and that what is meant by ‘ekāhamudake vaset’ is that ‘he should fast for three days and live on water on the fourth day.’

Comparative notes by various authors:

Vaśiṣṭha (23.12). — ‘The Kṛcchra penance must he performed if the Student eats food even at a Śrāddha, or by a person who is impure on account of a recent birth or death.’

Viṣṇu (51.43-44). — ‘A Student who partakes of a Śrāddha repast must fast for three days; and he must remain in water for a whole day afterwards.’

VERSE 11.158

Section XVII - Expiation for the Sin of taking Forbidden Food

ब्रह्मचारी तु योऽश्नीयान् मधु मांसं कथं चन ।
स कृत्वा प्राकृतं कृच्छ्रं व्रतशेषं समापयेत् ॥१५८॥

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