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Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 241), which notes that this is the ‘Barley-shaped’ Cāndrāyaṇa as distinguished from the ‘ant-shaped’ one described in the preceding verse. [When the penance begins on the first day of the brighter fortnight it is called ‘Barley-shaped’, and when begun on the first day of the bright fortnight, it is called ‘Ant-shaped’. In verse 216, Aparārka and Madanapārijāta read śukle kṛṣṇe, ma king the beginning in the brighter fortnight]; — and in Prāyaścittaviveka (p. 516).

VERSE 11.218

Section XXIX - Description of the Expiatory Penances

अष्टावष्टौ समश्नीयात् पिण्डान् मध्यन्दिने स्थिते ।
नियतात्मा हविष्याशी यतिचान्द्रायणं चरन् ॥२१८॥

aṣṭāvaṣṭau samaśnīyāt piṇḍān madhyandine sthite |
niyatātmā haviṣyāśī yaticāndrāyaṇaṃ caran ||218||

One who performs the ‘Yati-Cāndrāyaṇa’ shall eat daily at midday eight morsels, controlling himself and eating only ‘sacrificial food.’ — (218)

Medhātithi’s commentary (manubhāṣya):

Everyday he shall eat eight morsels, — beginning either with the dark or with the bright half of the month.

This is the ‘Yati-Cāndrāyaṇa.’

‘At midday’ — when midday has approached; that is, avoiding the forenoon and the afternoon.

The rest is clear. — (218)

Explanatory notes by Ganganath Jha:

(verses 11.218-219)

These verses are quoted in Aparārka (p. 1243); — in Mitākṣarā (3.325), which add that in the Yaticāndrā-yaṇa and other penances, it is not necessary to follow the movements of the moon; so that there would be no harm if the beginning were made on even the fifth day of the lunar month, if that happened to be the first day of the solar month; — and in Prāyaścittaviveka (p. 517).

Comparative notes by various authors:

Baudhāyana (4.5.19). — ‘If, self-restrained, he daily eats, during a month, at mid-day, eight mouthfuls of sacrificial food, he performs the Yati-Cāndrāyaṇa.’

Viṣṇu (47.7). — ‘If a man eats for a month eight mouthfuls a day, it is the penance called Yati-Cāndrāyaṇa.’

VERSE 11.219

Section XXIX - Description of the Expiatory Penances

चतुरः प्रातरश्नीयात् पिण्डान् विप्रः समाहितः ।
चतुरोऽस्तमिते सूर्ये शिशुचान्द्रायणं स्मृतम् ॥२१९॥

caturaḥ prātaraśnīyāt piṇḍān vipraḥ samāhitaḥ |
caturo'stamite sūrye śiśucāndrāyaṇaṃ smṛtam ||219||

The Brāhmaṇa, with concentrated mind, shall eat four morsels in the morning, and four when the sun has set this is called the ‘Śiśu-Cāndrāyaṇa.’ — (219)

Medhātithi’s commentary (manubhāṣya):

Inasmuch as the term ‘morning’ is used here along with ‘the setting of the sun,’ it stands for the time of sunrise. ‘When the sun has set’ — in the evening. — (219)

Explanatory notes by Ganganath Jha:

(verses 11.218-219)

See Explanatory notes for Verse 11.218.

Comparative notes by various authors:

Viṣṇu (47.8). — ‘Eating, for a month, four mouthfuls each morning and evening, one performs the Śiśu-Cāndrāyaṇa.’

Baudhāyana (4.5, 18). — ‘If with concentrated mind, a Brāhmaṇa eats four mouthfuls in the morning and four mouthfuls when the sun has set, he performs the Śiśu-Cāndrāyaṇa.’

VERSE 11.220

Section XXIX - Description of the Expiatory Penances

यथा कथं चित् पिण्डानां तिस्रोऽशीतीः समाहितः ।
मासेनाश्नन् हविष्यस्य चन्द्रस्यैति सलोकताम् ॥२२०॥

yathā kathaṃ cit piṇḍānāṃ tisro'śītīḥ samāhitaḥ |
māsenāśnan haviṣyasya candrasyaiti salokatām ||220||

If a man, with concentrated mind, somehow eats thrice eighty morsels of ‘sacrificial food,’ during a month, he attains the regions of the Moon. — (220)

Medhātithi’s commentary (manubhāṣya):

On one day he takes four morsels, on another twelve, on a third day he does not eat at all, on some day sixteen and so forth; this is what is meant by doing it ‘somehow’ during the thirty days. The only restriction is that during the month, ‘thrice eighty’ morsels should be eaten; i.e., two hundred and forty.

By doing this the man reaches the regions of the Moon. — (220)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.325); — in Prāyaścittaviveka (p. 517); — and in Hemādri (Kāla, p. 23), which says that it is the ‘Sāvana’ month that is meant here.

Comparative notes by various authors:

Baudhāyana (3.8.31). — ‘He who studies this becomes the companion of the lunar constellations, of sun and moon, and dwells in the regions of these.’

Do. (4.5.20). — ‘A Brāhmaṇa who eats anyhow, during a month, thrice-eighty mouthfuls of sacrificial food, goes to the regions of the Moon.’

Gautama (27.16-18). — ‘He who has completed the Cāndrayāṇa, becomes free from sin and free from crime, and destroys all guilt. He who has completed a second month in the same manner, sanctifies himself, his ten ancestors and ten descendants, as well as any company to which he may be invited; and he who has lived a year in that manner dwells, after death, in the regions of the Moon.’

Viṣṇu (47.9). — ‘Eating anyhow three hundred, minus sixty, mouthfuls a month, is the penance called Sāmānya - Cāndrāyaṇa.

Yājñavalkya (3.324, 326). — ‘If, anyhow, one eats two hundred and forty morsels during one month, this would be another kind of Cāndrāyaṇa. One who performs the Cāndrāyaṇa for the sake of spiritual merit (and not as an expiatory penance), obtains the regions of the Moon.’

VERSE 11.221

Section XXIX - Description of the Expiatory Penances

एतद् रुद्रास्तथाऽदित्या वसवश्चाचरन् व्रतम् ।
सर्वाकुशलमोक्षाय मरुतश्च महर्षिभिः ॥२२१॥

etad rudrāstathā'dityā vasavaścācaran vratam |
sarvākuśalamokṣāya marutaśca maharṣibhiḥ ||221||

The Rudras, Ādityas and the Maruts, along with the Great Sages, have performed this penance, for deliverance from all evils. — (221)

Medhātithi’s commentary (manubhāṣya):

All the gods have performed this penance, ‘for deliverance from all evils.’

What this means is that this penance is to be performed, not only in connection with the offences specified above, but in other cases also; as it has been declared (by Gautama, 19.20) — ‘The Kṛcchra, the Ātikṛcchra and the Cāndrāyaṇa constitute the ‘universal expiation.’

In this connection there arises the question — “When the text speaks of the universal expiation, does it mean that a single performance of these atones for all sins? Or that they are to be repeated with each sin?”

The answer to this is as follows: — The reasonable view would be that the effect (in the shape of the expiation) should be repeated with the cause (the sin); but what the assertion in question refers to are those sins in regard to each of which no specific expiation has been prescribed, or those whose commitment may be only suspected, and not definitely ascertained; — now when the atonement is meant to be for such sins as are only suspected to have been committed, — when for instance, one is performing the Kṛcchra in accordance with what has been declared (in Manu, 5.21) to the effect that ‘for the atonement of unknown sins one should perform the Kṛcchra at least once a year,’ — inasmuch as the cause (the sin) would be uncertain, how could there be any repetition of the expiation with each individual offence? For instance, when one is turning his sides during sleep, he may kill several small creatures on the bed, or when he is walking on the road, he may look at the face of several women, till he reaches home; — in such cases the only right view could be that one performance of the expiation should atone for all these several offences. This has been explained by us under the text, dealing with the expiation for the killing of ‘boneless creatures’ (140), where it has been shown that there is a single expiation for all the offences collectively. When, however, the offences concerned are grave ones, — we find distinct expiation prescribed in connection with each. But what Gautama has prescribed can apply to only such (unspecified) cases as have been mentioned above; and as the expiation is a heavy one, it would not he reasonable to prescribe it except in the case of repetitions. In the case of a number of suspected sins also, if no other definite offence intervenes, it would be only right to regard the single performance of the expiation as atoning for the whole lot of them. The following passage also shows that a single performance should do for a number of offences — ‘Whatever sin I may have committed during the night and during the day, what I may have done while I was awake and while I was sleeping, etc., etc.,’ — when the repetition of the term ‘what’ has been taken to mean that all the sins are atoned for collectively. — (221)

Comparative notes by various authors:

Baudhāyana (3.8.30). — ‘By the Cāndrāyaṇa the sages of old purified themselves and accomplished their objects. That rite procures wealth, spiritual merit, sons, cattle, long life, heavenly bliss and fame; it secures the fulfilment of all desires.’

Viṣṇu (47.10). — ‘After having performed this penance, in a former age, the seven holy sages, Brahmā and Rūdra acquired a splendid abode.’

VERSE 11.222

Section XXIX - Description of the Expiatory Penances

महाव्याहृतिभिर्होमः कर्तव्यः स्वयमन्वहम् ।
अहिंसा सत्यमक्रोधमार्जवं च समाचरेत् ॥२२२॥

mahāvyāhṛtibhirhomaḥ kartavyaḥ svayamanvaham |
ahiṃsā satyamakrodhamārjavaṃ ca samācaret ||222||

Homa-offerings shall be made by the man himself everyday, with the ‘Mahāvyāhṛtis,’ and he should practise harmlessness, truthfulness, freedom from anger, and mercy. — (222)

Medhātithi’s commentary (manubhāṣya):

What is here prescribed is to be done in connection with all offences.

In the case of all Homa-offerings, clarified butter is the material to be offered, whenever any other special substance is not prescribed.

‘Himself.’ — This precludes the alternative of having it performed by others.

Now we proceed to consider the question whether or not this offering is to be made in the ordinary fire, in the case of one who has not set up his own ritualistic fire. But first of all the question to be considered is why the offering should be made into a fire at all. What the name ‘Homo’ etymologically indicates is only the act of offering ending with the throwing of the material; so that into whatever receptacle the material may be thrown, the act of ‘Homa’ would be duly accomplished. Hence the Homa-offering may be made either on the ground, or in water or in fire. But for one who has set up the ‘domestic fire’ this offering shall not be made into the ordinary fire; as the offering of Homa in ordinary fires has been forbidden for such a man. It might be argued that — ‘the necessity of fire is deduced from actual usage.’ But in that-case, it would be necessary to find out what the actual usage is. The authors of Gṛhyasūtras have laid down the Homa as to be offered, in connection with the performance of the Kṛcchra penance,- by persons who have set up the ‘domestic fire,’ and from this it follows that in the case also of one who has. not set up the fire, the performance of the Kṛcchra by way of penance cannot be done with out the Homa-offering. For the man who has not set up the fire, there are no Homa-offerings, when the said penance is performed for the purpose of bringing about prosperity (and not by way of an expiation); — the desired result being obtained only by the performance of the act itself complete in its own details.

‘Harmlessness.’ — He shall not beat even such pupils and others who may deserve chastisement.

‘Truthfulness.’ — Even in joke, he shall not utter an untruth.

These two virtues, already known as conducive to the welfare of men, are here laid down as forming essential factors in the expiatory penance.

‘Ārjava’ is absence of harshness. — (222)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 1230), and again on p. 1246 (the first half only); — in Mitākṣarā (3.314), which remarks, with reference to the second half, that it is not meant to he an exhaustive enumeration: it is only illustrative; — in Madanapārijāta (p. 748); — and in Nṛsiṃhaprasāda (Prāyaścitta 37b).

Comparative notes by various authors:

Gautama (26.6-11). — ‘He who desires to be purified quickly, shall stand during the day and sit during the night; he shall speak the truth; he shall not converse with any one but Aryans; he shall daily sing the two Sāmans...... He shall bathe in the morning, at noon and in the evening, reciting three sacred texts... Next, he shall offer libations of water.’

Do. (27.5-7). — ‘He shall offer libations of water and oblations of clarified butter, consecrate the sacrificial viands and worship the moon, reciting the verses...... He shall offer clarified butter reciting the four verses...... And at the end he shall offer pieces of fuel reciting the verse...’

Baudhāyana (3.8.3, 7-14). — ‘Having shaved his hair...... dressed in new clothes and speaking the truth, he shall enter the fire-house... Heaping fuel on the fire... he offers oblations... to Agni... to Agni Sviṣṭakṛt...... Having drunk water, he offers additional oblations...... gives a cow as the fee and worships the sun.’

VERSE 11.223

Section XXIX - Description of the Expiatory Penances

त्रिरह्नस्त्रिर्निशायां च सवासा जलमाविशेत् ।
स्त्रीशूद्रपतितांश्चैव नाभिभाषेत कर्हि चित् ॥२२३॥

trirahnastrirniśāyāṃ ca savāsā jalamāviśet |
strīśūdrapatitāṃścaiva nābhibhāṣeta karhi cit ||223||

Thrice in the day and thrice in the night shall he enter water along with his clothes; and he shall never converse with women, Śūdras and outcasts. — (223)

Medhātithi’s commentary (manubhāṣya):

‘Thrice in the day’ — i.e., at the time of the three ‘extractions’; as laid down by Gautama (26.10) — ‘water shall be touched at each extraction.’

During the night also, he shall bathe at the three ‘watches,’ — leaving off the midnight one; as this last would not be a proper time for bathing.

‘The clothes’ along with which the man is to bathe should be the two pieces that one wears ordinarily as a matter of necessity.

‘Enter water.’ — This implies that the bathing is not to be done with water drawn from the well or tank.

‘With women’ — even of the Brāhmaṇa caste — ‘he shall not converse’; — except with his mother, elder sister and other elderly relations. Conversation with one’s wife on business-matters is not forbidden; but other kinds of conversation should not be carried on. — (223)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 748) — which adds the following notes: — Thrice during the day and thrice during the night; this rule regarding six baths is applicable to those fit for it physically; so that the number of baths may be increased or decreased. In Tapta-Kṛcchra penance there is a single hath; — in Aparārka (p. 1230); — and in Nṛsiṃhaprasāda (Prāyaścitta 38a).

Comparative notes by various authors:

Baudhāyana (3.8.17). — ‘Let him not talk with women and Śūdras, addressing them first; let him not look at urine or ordure.’

Gautama (26.8). — ‘He shall not converse with anybody but Aryans.’

Yājñavalkya (3.325). — ‘One who is performing the Kṛcchra or the Cāndrāyaṇa shall bathe at the three times, shall recite sacred texts, and consecrate the food-morsels with the Gāyatrī.’

Vaśiṣṭha (24.5). — ‘He shall avoid speaking to women and Śūdras.’

VERSE 11.224

Section XXIX - Description of the Expiatory Penances

स्थानासनाभ्यां विहरेदशक्तोऽधः शयीत वा ।
ब्रह्मचारी व्रती च स्याद् गुरुदेवद्विजार्चकः ॥२२४॥

sthānāsanābhyāṃ viharedaśakto'dhaḥ śayīta vā |
brahmacārī vratī ca syād gurudevadvijārcakaḥ ||224||

He shall pass his time standing and sitting; or if he is unable to do so, he may lie down on the ground ; he shall remain chaste, firm in vows, worshipping his elders, gods and Brāhmaṇas. — (224)

Medhātithi’s commentary (manubhāṣya):

He shall remain either seated or standing; he shall not lie down anywhere.

But if ho is unable to do so, ‘he may lie down on the bare ground,’ — not on a couch,

‘Chaste’ — avoiding sexual intercourse.

‘Firm in his vows’ — Against all that is deprecated by the cultured, he shall take the vow — ‘I shall not do this.’

The ‘worshipping’ of the elders and the rest shall consist in offering to them, with due humility, garlands, sandal-paint and such things. — (224)

Explanatory notes by Ganganath Jha:

‘Vratī syāt.’ — ‘Should resolve to abstain from what is forbidden by cultured men’ (Medhātithi); — ‘should wear the Muñja-girdle, a staff and so forth’ (Govindarāja and Kullūka).

This verse is quoted in Madanapārijāta (p. 748); — in Aparārka (p. 1230); — and in Nṛsiṃhaprasāda (Prāyaścitta 38a).

Comparative notes by various authors:

Baudhāyana (3.8.15-16). — ‘When he goes to rest, he mutters the words, “O fire, keep thou good watch.” When he awakes, the words, “O fire, thou art the protector of vows.”’

Vaśiṣṭha (24.5). — ‘He shall carefully keep himself upright, in sitting posture, he shall stand during the day and remain seated during the night.’

Gautama (26.6). — ‘He who desires to be purified quickly shall stand during the day and sit during the night.’

Visṇu (46.6-7). — ‘During the day, let him be standing; at night, let him continue in a sitting position.’

VERSE 11.225

Section XXIX - Description of the Expiatory Penances

सावित्रीं च जपेन्नित्यं पवित्राणि च शक्तितः ।
सर्वेष्वेव व्रतेष्वेवं प्रायश्चित्तार्थमादृतः ॥२२५॥

sāvitrīṃ ca japennityaṃ pavitrāṇi ca śaktitaḥ |
sarveṣveva vrateṣvevaṃ prāyaścittārthamādṛtaḥ ||225||

He shall constantly repeat the Sāvitrī, as also other purificatory texts, to the best of his ability. This shall be done with due care, in connection with all penances performed for the sake of expiation. — (225)

Medhātithi’s commentary (manubhāṣya):

‘Sāvitrī’ — i.e., the Gāyatrī verse, ‘tatsavituḥ, etc., etc.’ This text is everywhere spoken of as ‘Sāvitrī’ (sacred to Savitṛ, the Sun), on account of Savitṛ being its presiding deity.

‘Purificatory texts’ — (l) The ‘Aghamarṣaṇa Hymn,’ (2) the ‘Pāvamānī Hymn’ and (3) the ‘Puruṣa-Sūkta’; as also the Sāman texts — ‘Śukriyā,’ ‘Rauhiṇeya,’ ‘Adhyāyajana’ (?) and so forth. — In connection with the performance of all forms of Kṛcchra.

‘With due care’ — intently.

‘This shall be done, etc.’ has been added only for the purpose of tilling up the metre; as it is well-known that it is only such a man that can be entitled to the performance of penances. — (225)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 1230), which notes that in all these penances, the capacity of the penitent is to be taken into consideration; — in Madanapārijāta (p. 748); — and in the Nṛsiṃhaprasāda (Prāyaścitta 38a).

Comparative notes by various authors:

Vaśiṣṭha (28.46). — ‘Let him sing Sāmans or mutter the Vyāhṛtis.’

Yājñavalkya (3.309). — ‘The reciting of the following sacred texts is destructive of all sins: — The Śukriyā, the Āraṇyaka and the Gāyatrī; also the eleven Rudra-mantras.’

VERSE 11.226

Section XXIX - Description of the Expiatory Penances

एतैर्द्विजातयः शोध्या व्रतैराविष्कृतेनसः ।
अनाविष्कृतपापांस्तु मन्त्रैर्होमैश्च शोधयेत् ॥२२६॥

etairdvijātayaḥ śodhyā vratairāviṣkṛtenasaḥ |
anāviṣkṛtapāpāṃstu mantrairhomaiśca śodhayet ||226||

By means of these penances are those twice-born persons to be purified whose sins have become known; those whose sins have not become known, one shall purify by means of sacred texts and Homa-offerings. — (226)

Medhātithi’s commentary (manubhāṣya):

‘Those whose sins ham become known’ — to the people.

‘These penances’ — the several kinds of Kṛcchra. Those who have committed secret sins are not to perform the Kṛcchra penances; they should he purified‘by means of sacred texts and Homa-offerings.’

“Who is to do this purification? If the Assembly, then in the case of secret sins the offender does not go to the Assembly; for if he did go, he would no longer be one‘whose sin is not known’; and further, only persons knowing the facts of the case are entitled to sit in the Assembly.”

The answer to this is as follows: — The teacher does not mean to specify who is to do the purification; his sole purpose is to teach the pupils that such and such acts should be regarded as expiatory of secret sins. — (226)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nṛsiṃhaprāsada (Prāyaścitta, 31b); — in Smṛtisārodhāra (p. 352), which explains ‘etaiḥ’ as standing for the Kṛcchra and the rest; — and in Prāyaścittaviveka (p. 502).

Comparative notes by various authors:

Vaśiṣṭha (25.3), — ‘Those constantly engaged in breath-suspension, in reciting sacred texts, in giving gifts, in offering oblations with fire and repeating mantras, will undoubtedly, become freed from the guilt of crimes.’

VERSE 11.227 [Confession and Repentance]

Section XXX - Confession and Repentance

ख्यापनेनानुतापेन तपसाऽध्ययनेन च ।
पापकृत्मुच्यते पापात् तथा दानेन चापदि ॥२२७॥

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