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‘Capacity’ — of the offender to perform penances; i.e., it shall he considered whether the man is capable of performing a penance or making gifts.

‘Nature of the offence’ — that is, for causing injury to living creatures, it shall he the expiation definitely prescribed for that offence; similarly for eating improper food; and so forth. Similarly the relative heaviness or lightness of the offence should also be taken into consideration.

“How can the heaviness or lightness of a certain offence be determined ? If it be held that it could be determined by the heaviness of the expiation prescribed for it, — then, it has to be borne in mind that what is asserted here refers to offences in connection with which no expiations have been prescribed.”

True; but an offence would be recognised as heavy when the declamatory passage in connection with it would be found to speak of grave evils attending it; as also when it would be found to be committed intentionally.

Further, the present text does not necessarily refer to only such offences as have no expiations prescribed for them. In fact, in other cases also the exact expiation shall he determined by considerations here set forth.

“How do you get at this?”

We deduce this from the fact that Expiation and Punishment stand on the same footing; and in connection with Punishments, the said considerations have been held to apply to the cases in connection with which definite punishments have been laid down, as well as those in connection with which no punishments have been definitely prescribed. Further, inasmuch as the texts have all along spoken of the comparative heaviness and lightness of offences, the determining of the exact expiation must depend upon the said considerations. For these reasons it follows that what, is here stated applies to all cases — those in connection with which special expiations have been prescribed, as also those in connection with which they have not been prescribed. — (209)

Explanatory notes by Ganganath Jha:

This verse is quoted in Prāyaścittaviveka (p. 42).

Comparative notes by various authors:

Viṣṇu (54.34). — ‘In order to remove those sins for which no particular mode of expiation has been mentioned, penances must be prescribed which shall be in accordance with the ability of the offender, and with the heaviness of the offence.”

Yājñavalkya (3.293). — ‘In cases wherefore no expiation has been indicated, the penance should be prescribed after due consideration of the place, time, age, capability and the nature of the offence.’

VERSE 11.210 [Description of the Expiatory Penances]

Section XXIX - Description of the Expiatory Penances

यैरभ्युपायैरेनांसि मानवो व्यपकर्षति ।
तान् वोऽभ्युपायान् वक्ष्यामि देवर्षिपितृसेवितान् ॥२१०॥

yairabhyupāyairenāṃsi mānavo vyapakarṣati |
tān vo'bhyupāyān vakṣyāmi devarṣipitṛsevitān ||210||

I am now going to describe to you those methods, adopted by gods and sages and Pitṛs, by means of which a man may wipe off his sins. — (210)

Medhātithi’s commentary (manubhāṣya):

“The methods have been already described: ‘In such and such case it shall be the Cāndrāyaṇa,’ ‘in that the Prājāpatya,’ and ‘in that other the Twelve-year-long Penance,’ and so forth.”

True; but they have been only named; it is now that they are going to have their forms and procedure described.

‘Abhyupāya’ is the same as ‘upāya,’ ‘method.’

‘Wipes off’ — washes off.

‘By gods, etc.’ — This is purely commendatory.

‘Man.’ — This term is used in order to show that what is spoken of pertains to all castes. — (210)

VERSE 11.211

Section XXIX - Description of the Expiatory Penances

त्र्यहं प्रातस्त्र्यहं सायं त्र्यहमद्यादयाचितम् ।
त्र्यहं परं च नाश्नीयात् प्राजापत्यं चरन् द्विजः ॥२११॥

tryahaṃ prātastryahaṃ sāyaṃ tryahamadyādayācitam |
tryahaṃ paraṃ ca nāśnīyāt prājāpatyaṃ caran dvijaḥ ||211||

The twice-born, who is performing the Prājāpatya, shall eat in the morning for three days, then in the evening for three days, then for three days food got unasked, and for the next three days he shall not eat. — (211)

Medhātithi’s commentary (manubhāṣya):

Though it is the opening of the day that is called ‘morning,’ yet here the term stands for the forenoon.

This rule regarding eating in the morning precludes eating at random. It is only at midday that such random meals could be obtained unasked from people who would offer such meals in accordance with the rule that ‘gifts to men shall be made at midday.’ If this could be laid down as to he done in the morning, then the midday meal would be precluded, but not the evening meal. Thus between the two optional meals — of the morning and the midday — if one of them is further emphasised, the other becomes excluded. And this would be only right, since it is a penance that is prescribed here; — taking a single meal during the day having been mentioned among ‘penances.’ And it is also a ‘tapas,’ an austerity, in the sense that it causes inconvenience, ‘tāpayati.’ If the second meal were to be precluded, it would be the evening meal that would be so.

Others have held that when the text says that one should have sacrificial food in the morning,’ what is meant is that only a small quantity of food shall be taken. Because people who are in the habit of an early breakfast have only a light meal in the morning, and when the man hikes his meal only when the cooking has been finished, he is said to be an ‘ordinary eater.’

‘In the evening’ — during the next three days.

After that, for three days, he is to live upon ‘sacrificial food’; since writers on Smṛti have declared that — ‘Having oaten a little one should retiro to rest.’ In the case of eating ‘food got unasked,’ also, the food shall consist of ‘sacrificial food’ and shall be taken once only. In one’s own house also, when food is obtained by ordering the servants to ‘fetch food,’ — it is food got after asking (not ‘unasked’), as ‘asking’ stands for any form of request, and is equally applicable to orders and requests also. So that in one’s own house also the man shall eat only that which his wife and others bring to him without his asking for it, — and not anything else. — (211)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 25), as describing the form of the ‘Prājāpatya’ penance; — again on p. 460 to the same effect; — in the Madanapārijāta (p. 710); — in Aparārka (p. 1236); — in Smṛtitattva (p. 481 and p. 541); — in Prāyaścittaviveka (p. 508); — and in Saṃskāraratnamālā (p. 781).

Comparative notes by various authors:

Gautama (26.1-5). — ‘Now we shall describe the Kṛcchras. During three days, he shall eat at the morning-meal, sacrificial food, and fast in the evening. Next he shall eat sacrificial food during another period of three days, in the evening. Next, during another period of three days, he shall not ask anything for food. Next, he shall fast during another period of three days.’

Baudhāyana (2.238). — ‘Eating during three days in the morning only, during the next three days in the evening only, subsisting during another three days on food given unasked, and fasting during three days, — that is a Kṛcchra penance.’

Do. (4.5.6-7). — ‘The Kṛcchra penance revealed by Prajāpati lasts twelve days, which are divided into four separate periods of three days; during the first period of three days, he eats in the day-time only; during the second, at night only; during the third, he subsists on food given without asking; and during the fourth, he lives on air. If one eats one day in the morning only, and on the following day at night only; on the next day, food given without asking; and on the fourth day, subsists on air, and repeats this three times, — that is called the Kṛcchra penance of children.’

Āpastamba (1.27.7). — ‘The rule for the Kṛcchra penance of twelve days is the following: — For three days he must not eat in the evening, and then for three days, not in the morning; for three days he must live on food given unasked; and for three days he must not eat anything.’

Vaśiṣṭha (21.20). — ‘During three days, he eats in the daytime only; and during the next three days, at night only; he subsists during another period of three days, on food offered without asking; and finally, he fasts during three days. That is a Kṛcchra penance.’

Viṣṇu (46.10). — ‘Let a man for three days eat in the evening only; for another three days in the morning only; for further three days, food given unsolicited; and let him fast entirely for three days; — that is the Prājāpatya.’

Yājñavalkya (3.320). — ‘When the Pāda-Kṛcchra is in some way repeated threefold, it is called Prājāpatya. [ Pāda-Kṛcchra being that in which the man eats once only during the day and night on one day, on the next day at night only, on the third day, food got unasked, and on the fourth day he fasts].’

VERSE 11.212

Section XXIX - Description of the Expiatory Penances

गोमूत्रं गोमयं क्षीरं दधि सर्पिः कुशोदकम् ।
एकरात्रोपवासश्च कृच्छ्रं सान्तपनं स्मृतम् ॥२१२॥

gomūtraṃ gomayaṃ kṣīraṃ dadhi sarpiḥ kuśodakam |
ekarātropavāsaśca kṛcchraṃ sāntapanaṃ smṛtam ||212||

Taking cow’s urine, cow-dung, milk, curds, clarified butter, kuśa-water, and fasting for one day, — has been declared to be ‘Sāntapana Kṛcchra’ — (212)

Medhātithi’s commentary (manubhāṣya):

They say that on one day there should be a combination of cow’s urine and other tilings down to ‘Kuśa-water’; and this is to be followed by fastingy for one ḍay. Thus the ‘Sāntapana’ lasts for two days.

Others hold that each of the things named has to be eaten on one day, — as no combination is found mentioned anywhere; — and according to this view, the ‘Sāntapana’ would last for seven days. Both these views have been held by another Smṛti text. — (212)

Explanatory notes by Ganganath Jha:

This verse is quoted in Prāyaścittaviveka (p. 513), which says that this penance requires seven days for its completion; — and in Saṃskāraratnamālā (p. 782).

Comparative notes by various authors:

Baudhāyana (4.5.11). — ‘If one lives one day on cow’s urine, one day on cow-dung, one day on milk, one day on sour milk, one day on clarified butter, one day on a decoction of Kuśa grass, and during one day and night, on air; that is called the Sāntapana Kṛcchra.’

Vaśiṣṭha (27.13). — ‘Subsisting during one day on each of the following substances — cow’s urine, cowdung, milk, sour milk, butter, and decoction of Kuśa- grass, — and fasting on the seventh day — purifies even him who fears that he has partaken of the food of a Caṇḍāla.’

Parāśara (10.29). — (Same as Manu.)

Viṣṇu (46, 19). — ‘Subsisting one day on cow’s urine and cowdung, milk, sour milk, butter and water in which Kuśa grass has been boiled, and fasting the next day, is called Sāntapana.’

Yājñavalkya (3.315). — ‘Kuśa-water, cow’s milk, sour milk, urine, cowdung, and butter, — having eaten these, if one fasts on the following day, it is Sāntapana Kṛcchra.’

VERSE 11.213

Section XXIX - Description of the Expiatory Penances

एकैकं ग्रासमश्नीयात् त्र्यहाणि त्रीणि पूर्ववत् ।
त्र्यहं चोपवसेदन्त्यमतिकृच्छ्रं चरन् द्विजः ॥२१३॥

ekaikaṃ grāsamaśnīyāt tryahāṇi trīṇi pūrvavat |
tryahaṃ copavasedantyamatikṛcchraṃ caran dvijaḥ ||213||

The twice-born man who is performing the ‘Atikṛcchra’ shall eat only one mouthful at each of the three times mentioned above, for three days, — and shall fast during the last three days. — (213)

Medhātithi’s commentary (manubhāṣya):

‘Mentioned before.’ — This refers to what has been said in connection with the ‘Prājāpatya.’

At each of these times, he shall eat one mouthful. — (213)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.320), which notes that the quantity of food here prescribed being less than even a ‘handful’, this must refer to cases where the person concerned is strong enough to live upon that quantity of food; — in Aparārka (p. 1238), which adds that there is to be option between ‘a morsel’ and ‘a handful’, — the one to be adopted being dependent upon the strength of the offender and upon the nature of the offence; — and in Madanapārijāta (p. 715), which explains ‘trīṇi tryahāṇi’ as nine days.

Comparative notes by various authors:

Baudhāyana (4.5.8). — ‘If one eats one mouthful only at each meal, following, during three periods of three days, the rules given above, and subsists, during another three days, on air, that is called the Atikṛcchra penance.’

Do. (2.2.40). — ‘If, while observing the rules of the Kṛcchra, one eats at each meal only one mouthful, that is the Atikṛcchra penance.’

Gautama (26.18-19). — ‘By the rules regarding the Kṛcchra, the Atikṛcchra also becomes explained; but when he performs this latter, he shall eat only as much as he can take at one mouthful.’

Vaśiṣṭha (24.1-2). — ‘Let him take as much as he can at one mouthful, and follow the rules of the Kṛcchra, — that is the Atikṛcchra.’

Yājñavalkya (3.320). — (See under 211.)

Yājñavalkya (3.311). — ‘The Prājāpatya comes to be called the Atikṛcchra when at each meal, the man eats only a handful.’

VERSE 11.214

Section XXIX - Description of the Expiatory Penances

तप्तकृच्छ्रं चरन् विप्रो जलक्षीरघृतानिलान् ।
प्रतित्र्यहं पिबेदुष्णान् सकृत्स्नायी समाहितः ॥२१४॥

taptakṛcchraṃ caran vipro jalakṣīraghṛtānilān |
pratitryahaṃ pibeduṣṇān sakṛtsnāyī samāhitaḥ ||214||

The Brāhmaṇa who is performing the ‘Tapta-Kṛcchra’ shall drink hot water, hot milk, hot clarified butter and hot air, — each for three days; bathing once and having his mind concentrated. — (214)

Medhātithi’s commentary (manubhāṣya):

At the same time as stated above, he shall drink water and other things, — in quantities just enough not to satiate him. In some places we find the exact measure laid down — ‘of water he shall drink three palas, of clarified butter, one pala, of milk he shall drink two palas, and of hot air, three palas.’

‘Bathing once.’ — This is an exception to the general rule that one shall bathe thrice during the day and thrice during the night. — (214)

Explanatory notes by Ganganath Jha:

This v erse is quoted in Madanapārijāta (p. 735), which explains the meaning to be that ‘he should live for three days each upon water, milk, and clarified butter and air’; — thus the penance being Completed in twelve days; — in Prāyaścittaviveka (p. 511), which says that the ‘drinking of hot air’ is done by inhaling the vapour emanating from hot milk; and that this penance is completed in twelve days; — in Saṃskāraratnamālā (p. 782); — and in Yatidharmasaṅgraha (p. 7).

Comparative notes by various authors:

Baudhāyana (2.2.37). — ‘Subsisting on water, milk, clarified butter, and fasting, — each for three days, and taking the three fluids hot, — that is Taptakṛcchra penance.’

Do. (4.5.10). — ‘If one drinks hot milk, hot clarified butter, and a hot decoction of Kuśa grass, each during three days, and fasts during another three days, that is called the Taptakṛcchra.’

Vaśiṣṭha (21.21). — ‘Let him drink hot water during three days; hot milk during the next three days; after drinking, during another three days, hot clarified butter, he shall subsist on air during the last three days. That is the Taptakṛcchra penance.’

Viṣṇu (46.11). — ‘Let him drink for three days hot water, for another three days, hot clarified butter; and for further three days, not milk, and let him fast for three days. That is the Taptakṛcchra.’

VERSE 11.215

Section XXIX - Description of the Expiatory Penances

यतात्मनोऽप्रमत्तस्य द्वादशाहमभोजनम् ।
पराको नाम कृच्छ्रोऽयं सर्वपापापनोदनः ॥२१५॥

yatātmano'pramattasya dvādaśāhamabhojanam |
parāko nāma kṛcchro'yaṃ sarvapāpāpanodanaḥ ||215||

If a man, self-controlled and guarded, fasts for twelve days, — this constitutes the ‘Kṛcchra’ name ‘Parāka’, which removes all sins. — (215)

Medhātithi’s commentary (manubhāṣya):

‘Self-controlled’ — with the senses under control, not longing for music and such amusements.

‘Guarded’ — ever bent upon the penance.

This is purely commendatory, being common to all forms of ‘Kṛcchra’ (and not restricted to the Parāka only). — (215)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 26), as describing the form of the ‘Parāka’ penance; — in Smṛtitattva (p. 546); — and in Prāyaścittaviveka (p. 514).

Comparative notes by various authors:

Baudhāyana (4.5.15). — ‘If self-restrained and attentive, he fasts during twelve days, that is called the Parākakṛcchra, which destroys all sin.’

Viṣṇu (46.18). — ‘A total fast for twelve days is called Parāka.’

Yājñavalkya (3.320). — ‘A twelve days’ fast has been called Parāka.’

VERSE 11.216

Section XXIX - Description of the Expiatory Penances

एकैकं ह्रासयेत् पिण्डं कृष्णे शुक्ले च वर्धयेत् ।
उपस्पृशंस्त्रिषवणमेतत्चाण्ड्रायणं स्मृतम् ॥२१६॥

ekaikaṃ hrāsayet piṇḍaṃ kṛṣṇe śukle ca vardhayet |
upaspṛśaṃstriṣavaṇametatcāṇḍrāyaṇaṃ smṛtam ||216||

If one reduces his food by one morsel daily during the dark half of the month, and increases it during the light half, — bathing at the three ‘extractions,’ — it is what has been called the ‘Cāndrāyaṇa.’ — (216)

Medhātithi’s commentary (manubhāṣya):

Having fasted on the fourteenth day, on the next day, or the Full moon-day, he shall take fifteen morsels; the exact measure of the ‘morsel’ in this connection should be understood to be as mentioned in another Smṛti (Gautama, 27.10), the words ‘āpyāyasra...... the measure of the morsel being the quantity that does not distort the face.’ As all the Smṛtis deal with the same subject, they should be taken as mutually complementary, so long as there is no inconsistency; and in cases of inconsistency, the two views should he taken as optional alternatives.

Beginning with the first again, be shall reduce his food by one morsel each day, — taking fourteen morsels on the first, thirteen on the second, and so on, till on the fourteenth he takes only one morsel. Then having fasted on the New-moon day (the fifteenth), he shall cat only one morsel on the first, two on the second, and so on increasing it by one morsel everyday, till it comes to fifteen on the Full-moon day.

‘Upaspṛśan’ — bathing.

‘At the three extractions’ — i.e., in the morning, at midday and in the evening. This precludes the general rule that ‘the man shall bathe thrice during the night,’ — the present being a special rule. — (216)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 240), as laying down the ‘three times bathing’ as part of the ‘Cāndrāyāṇa’ penance; — in Madanapārijāta (p. 742), where ‘triṣavaṇam’ is explained as the three ‘sandhyās’, morning, evening and mid-day; — in Aparārka (p. 1243), which adds that this penance is called ‘barley-shaped’ and ‘ant-shaped’, the latter when it is begun on the first day of the darker fortnight; — and in Prāyaścittaviveka (p. 516).

Comparative notes by various authors:

Vaśiṣṭha (23.45). — ‘On the first day of the dark half of the month, let him eat fourteen mouthfuls, and diminish the number by one daily, till the end of the fortnight; in like manner, let him eat one mouthful on the first day of the light half of the month and daily increase the number by one, till the end of the fortnight.’

Do. (27.21). — ‘Let him add daily one mouthful to his food during the bright half of the month, let him diminish it daily by one mouthful during the dark half, and let him fast on the moonless day; that is the rule for the Cāndrāyaṇa.’

Parāśara (10.2). — (Same as Manu.)

Gautama (27.12-13). — ‘On the full-moon day, he shall eat fifteen mouthfuls, and during the dark half of the month daily diminish his portion by one mouthful; he shall fast on the moonless day, and during the bright half of the month daily increase his portion by one mouthful. According to some, it should be the other way. That is a month occupied by the Cāndrāyaṇa penance.’

Baudhāyana (3.8, 19-27; also, 4.517). — ‘On the first day of the latter half of the month, he eats fourteen mouthfuls; thus he takes every day one mouthful less, up to the moonless day; on the moonless day there is not even a mouthful to be taken; on the first day of the first half of the month one mouthful may be eaten, on the second, two; thus he daily increases his meal by one mouthful up to the full-moon day. On the full-moon day, he makes an offering to Agni and to other deities... and then gives a cow to a Brāhmaṇa. This is the Ant-shaped Cāndrāyaṇa. If it is performed in the reverse order it is the Barley-shaped Cāndrāyaṇa. A sinner who has performed either of these becomes free from all mortal sins.’

Viṣṇu (47.1-6). — ‘Now follows the Cāndrāyāṇa: — Let a man eat single mouthfuls of food, unchanged in size; and let him, during the moon's increase, add successively one mouthful every day; and during the wane of the moon, let him take off one mouthful every day; and on the moonless day, let him fast entirely. This is the Barley-shaped Cāndrāyaṇa. The Cāndrayaṇa is called Ant-shaped when the moonless day is placed in the middle, add it is called Barley-shaped when the full moon day is placed in the middle.’

Yājñavalkya (3.323). — ‘When one is performing the Cāndrāyaṇa, during the bright half of the month, one should increase daily, by one, the number of food-morsels, each of which is of the size of the peacock’s egg; and during the dark half, he shall reduce it daily by one.’

VERSE 11.217

Section XXIX - Description of the Expiatory Penances

एतमेव विधिं कृत्स्नमाचरेद् यवमध्यमे ।
शुक्लपक्षादिनियतश्चरंश्चान्द्रायणं व्रतम् ॥२१७॥

etameva vidhiṃ kṛtsnamācared yavamadhyame |
śuklapakṣādiniyataścaraṃścāndrāyaṇaṃ vratam ||217||

This same method shall be adopted in the ‘Yavamadhyama’ penance, but beginning it in the bright half of the month; and it is with a controlled mind that one should perform the ‘Cāndrāyaṇa’ penance. — (217)

Medhātithi’s commentary (manubhāṣya):

In the ‘Yavamadhyama’ the man shall fast on the New-moon day and then take one morsel on the first (of the bright half), two on the second, and so on, till fifteen are taken on the Full-moon day; then beginning with the first of the dark half of the month, he shall reduce it by one morsel daily, till there is fasting again on the New-moon day. — (217)

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