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khyāpanenānutāpena tapasā'dhyayanena ca |
pāpakṛtmucyate pāpāt tathā dānena cāpadi ||227||

By confession, by repentance, by austerity and by study is the sinner freed from sin; as also by gifts in cases of difficulty. — (227)

Medhātithi’s commentary (manubhāṣya):

After the Brāhmaṇas have been apprized of it, the offender shall make his guilt known to others also; this would be ‘confession.’

‘Repentance’ — dejection of mind, finding expression in some such feeling as — ‘Woe to me that I committed such a misdeed! Useless has been my sinner’s life’! and so forth.

‘Study’ here stands for the repealing of the Sāvitrī, or the reciting of the Veda, in cases other than those of injury to living creatures.

When a man is unable to perforin the austerity, there shall be‘gifts.’ This is what is meant by the assertion — ‘as also by gifts in cases of difficulty’; which means that when the austerity causes great pain, the man may have recourse to gifts.’ — (227)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 483); — in Pāraśaramādhava (Prāyaścitta, p. 336); — and in Prāyaścittaviveka (p. 29), which says that the mention of ‘āpadi’ implies that ‘making gifts’ is the secondary alternative for ‘Vedic study and austerities’; and notes that this refers to sins other than that of killing.

Comparative notes by various authors:

(verses 11.227-233)

Mahābhārata (13.112.5). — (Same as Manu 230.)

Yājñavalkya (3.30; also Parāśaramādhava-Prāyaścitta, p. 336). — ‘Time, Fire, Action, Earth, Air, Mind, Knowledge, Austerity, Water, Repentance and Fasting are conducive to purification.’

Baudhāyana (Do.). — ‘Abandonment, Austerity, Charity, Repentance, Proclaiming the deed, Devotion to Learning, and Bath, — these are the seven factors in the destruction of Sin.’

VERSE 11.228

Section XXX - Confession and Repentance

यथा यथा नरोऽधर्मं स्वयं कृत्वाऽनुभाषते ।
तथा तथा त्वचैवाहिस्तेनाधर्मेण मुच्यते ॥२२८॥

yathā yathā naro'dharmaṃ svayaṃ kṛtvā'nubhāṣate |
tathā tathā tvacaivāhistenādharmeṇa mucyate ||228||

As a man, having committed a misdeed, goes on proclaiming it himself, so does he become freed from that sin, as a snake from its slough. — (228)

Medhātithi’s commentary (manubhāṣya):

This is a declamatory passage in support of the injunction of Confession.

In the expression ‘naro-dharmam,’ an ‘a’ is to be understood between the two words. As the proclaiming of one’s own righteous deeds has been forbidden — ‘one should not proclaim his own good qualities’; while it is ‘adharma,’ ‘sin,’ that forms the subject-matter of the context; and the text itself in the second half has the term ‘adharmeṇa.’ — (228)

Comparative notes by various authors:

(verses 11.227-233)

See Comparative notes for Verse 11.228.

VERSE 11.229

Section XXX - Confession and Repentance

यथा यथा मनस्तस्य दुष्कृतं कर्म गर्हति ।
तथा तथा शरीरं तत् तेनाधर्मेण मुच्यते ॥२२९॥

yathā yathā manastasya duṣkṛtaṃ karma garhati |
tathā tathā śarīraṃ tat tenādharmeṇa mucyate ||229||

As his mind goes on loathing the evil deed, so is his body freed from that sin. — (229)

Medhātithi’s commentary (manubhāṣya):

The ‘body’ here stands for the inner soul, and not for the material body, as it is the former that forms the receptacle of virtue and sin. The term ‘body’ therefore should be understood as used figuratively for the soul.

This is a declamatory passage in support of the injunction of ‘Repentance.’

The meaning of ‘loathing’ is well-known. — (229)

Explanatory notes by Ganganath Jha:

‘Śarīram.’ — ‘The soul in the body’ (Medhātithi, Govindarāja and Kullūka); — ‘the subtle body’ (Nārāyaṇa).

Comparative notes by various authors:

(verses 11.227-233)

See Comparative notes for Verse 11.228.

VERSE 11.230

Section XXX - Confession and Repentance

कृत्वा पापं हि सन्तप्य तस्मात् पापात् प्रमुच्यते ।
नैवं कुर्यां पुनरिति निवृत्त्या पूयते तु सः ॥२३०॥

kṛtvā pāpaṃ hi santapya tasmāt pāpāt pramucyate |
naivaṃ kuryāṃ punariti nivṛttyā pūyate tu saḥ ||230||

After having committed, a sin, if one repents, he becomes freed from that sin; he becomes purified by the renunciation — ‘I shall not do so again.’ — (230)

Medhātithi’s commentary (manubhāṣya):

Some people take the ‘repentance’ to extend up to the term ‘renunciation.’ But this is not light; as ‘repentance’ consists in mental depression, while ‘renunciation’ is in the form of the resolution ‘such an act shall not be done again’; and that the two are distinct acts is shown by the past-participial affix ‘ktvā’ in ‘santapya’ — ‘after one has repented, then comes the renunciation.’

Thus then the sense is — ‘Like the expiation, the sinner should also do (a) the confession, (b) the repentance and the renunciation.

‘Becomes purified’ — obtains success. — (230)

Explanatory notes by Ganganath Jha:

This verse is quoted in Prāyaścittaviveka (p. 30).

Comparative notes by various authors:

(verses 11.227-233)

See Comparative notes for Verse 11.228.

VERSE 11.231

Section XXX - Confession and Repentance

एवं सञ्चिन्त्य मनसा प्रेत्य कर्मफलोदयम् ।
मनोवाङ्मूर्तिभिर्नित्यं शुभं कर्म समाचरेत् ॥२३१॥

evaṃ sañcintya manasā pretya karmaphalodayam |
manovāṅmūrtibhirnityaṃ śubhaṃ karma samācaret ||231||

Having thus considered in his mind the results arising after death from his deeds, he should perform good acts, by his thought, speech and body. — (231)

Medhātithi’s commentary (manubhāṣya):

‘Thus’ — refers to the whole. lot of injunctions and prohibitions.

‘Results arising after death from his deeds’ — ‘The result of good acts is Heaven, and that of bad ones, hell, if expiations are not performed, and expiations are extremely painful,’ — having thought over all this, ‘he shall perform, good deeds.’

‘Good’ is that which is enjoined, as also the determination, or desire, to do it Thus it is that, even though in the case of the prohibition ‘one shall not injure living creatures,’ what is expressed by the words is causing pain to others by the raising and letting fall of a stick or some other weapon, yet, on the strength of teachings like the present verse, it is taken as forbidding the wish to injure.

Similarly in the case of the eating of what should not be eaten. Though ‘eating’ is the name given to the act ending with the swallowing of food, yet even the mental act of desiring to eat has been forbidden.

Similarly also in the case of having intercourse with women with whom one should not have intercourse; though ‘intercourse’ really stands for the actual penetration of the organ, yet the act of mere willing to do the act has been forbidden by other texts.

“If such be the ease with the acts of killing, eating and intercourse, then the expiation for the desire to do these should be the same as that for the actual acts themselves.”

There is no force in this objection. So far as the killing of a Brāhmaṇa is concerned, what has been urged is certainly true; because of the assertion — ‘even though the man have not actually killed him, etc., etc.’ In other wises, the right course to adopt would always be to accept the direct meaning of the-words of the texts concerned. As regards prohibitions, on the strength of the said texts, they are taken us pertaining to the whole series of acts, beginning with the desire to act and ending with the actual act itself.

“If this be so, then, inasmuch as the liability to expiations has been made conditional upon the doing of ‘a forbidden act’ (11. 44), the expiation in each case would have to be in accordance with the prohibition (even on the mete desire to act).”

Who says that there is no expiation? All that the words imply is that in the case of the mere will to act, the expiation would be lighter than that in that of the actual act. This would be the right course to adopt in the course of all expiations.

“Whence is this particular rule obtained?”

From the very nature of prohibitions. In fact ‘the expiations also, consisting in vows, restraints and pious acts, have their source in determination.’ This last passage also refers to only Injunctions and Prohibitions. ‘Vows’ are of the nature of Injunctions and ‘Restraints’ of the nature of Prohibitions. And having their purposes have been fulfilled in these, the words need not be applied to other conditions and circumstances (?). In the case of all prohibitions however, the condition is present that the act is forbidden; whence it follows’ that an expiation is necessary. But the expiation (in the case of mere determination or desire) need not be the same as that in the case of the actual act.

All this we shall show under the verse ‘coveting the property of others, etc., etc,’ (12.5)

Comparative notes by various authors:

(verses 11.227-233)

See Comparative notes for Verse 11.228.

VERSE 11.232

Section XXX - Confession and Repentance

अज्ञानाद् यदि वा ज्ञानात् कृत्वा कर्म विगर्हितम् ।
तस्माद् विमुक्तिमन्विच्छन् द्वितीयं न समाचरेत् ॥२३२॥

ajñānād yadi vā jñānāt kṛtvā karma vigarhitam |
tasmād vimuktimanvicchan dvitīyaṃ na samācaret ||232||

Either intentionally or unintentionally, if one has done a reprehensible act, he must not do it a second time, if he seeks absolution from the former. — (232)

Medhātithi’s commentary (manubhāṣya):

If after having performed the expiation for a certain misdeed, one commits the same act again, he becomes liable to a heavier expiation. It is in view of this that it is said that ‘he must not do it a second time.’

Or the words ‘he must not do it a second time’ may be taken as a declamatory assertion commendatory of the ‘renunciation of misdeeds’ enjoined before (in 130); — the sense being that ‘he shall not abandon his vow.’

Hence if one seeks absolution from the sin involved in the first transgression, he should not repeat the act. Thus what is meant is that merely by performing the expiation, one does not become freed from a sin, if he commits the same act again.

But it does not stand to reason that, the man is not. absolved from sin, both when he performs the expiation and when he does not perform it. Hence the assertion in the present, verse must be taken simply as indicating that there is heavy expiation in the case of committing the deed over again. — (232)

Explanatory notes by Ganganath Jha:

This verse is quoted in Prāyaścittaviveka (p. 11).

Comparative notes by various authors:

(verses 11.227-233)

See Comparative notes for Verse 11.228.

VERSE 11.233

Section XXX - Confession and Repentance

यस्मिन् कर्मण्यस्य कृते मनसः स्यादलाघवम् ।
तस्मिंस्तावत् तपः कुर्याद् यावत् तुष्टिकरं भवेत् ॥२३३॥

yasmin karmaṇyasya kṛte manasaḥ syādalāghavam |
tasmiṃstāvat tapaḥ kuryād yāvat tuṣṭikaraṃ bhavet ||233||

If in regard to any act that has been committed, his mind be uneasy, he shall perform the penance prescribed for it until it brings peace to his mind. — (233)

Medhātithi’s commentary (manubhāṣya):

What, the text means is that so long as the mind is not satisfied, one may go on doing even more penances than what has been actually prescribed.

When a misdeed has been committed, if there is in the mind a certain ‘uneasiness’ — an uncomfortable feeling, — then, even though the prescribed expiation may have been performed, it should be repeated, till peace of mind has been secured.

The term ‘penance’ here stands for gifts and other prescribed, acts also. — (233)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 487).

Comparative notes by various authors:

(verses 11.227-233)

See Comparative notes for Verse 11.228.

VERSE 11.234 [Austerity (tapas): its Value]

Section XXXI - Austerity (tapas): its Value

तपोमूलमिदं सर्वं दैवमानुषकं सुखम् ।
तपोमध्यं बुधैः प्रोक्तं तपोऽन्तं वेददर्शिभिः ॥२३४॥

tapomūlamidaṃ sarvaṃ daivamānuṣakaṃ sukham |
tapomadhyaṃ budhaiḥ proktaṃ tapo'ntaṃ vedadarśibhiḥ ||234||

All happiness among gods and men has been declared by the wise ones to whom the Veda was revealed to have austerity for its source, austerity for its middle and austerity for its end. — (234)

Medhātithi’s commentary (manubhāṣya):

In the world of men whatever ‘happiness’ — in the form of glory of lordship over men and countries and so forth — or physical, in the form of good health and the like, — or social, such as that obtained from wealth, children and so forth — or the sensual, in the form of pleasures derived from the wife and others; — and also that of the gods, — what has been described in the Veda, in such passages as ‘hundred pleasures of men constitute one pleasure of the gods’; — of all this austerity is the ‘source,’ — the cause of its origin.

Austerity is its ‘middle’ — The continued existence of a thing is called its ‘middle.’

Similarly Austerity is its ‘end..’

The view of persons learned in the Veda is that Austerity brings about the same desirable results, in the form of Heaven and other desirable things, as those brought about by the sacrificial and other acts. — (234)

Comparative notes by various authors:

(verses 11.234-244)

Viṣṇu (95.17). — ‘What is hard to follow, hard to reach, remote, or hard to do, — all that may be accomplished by devotion.’

VERSE 11.235

Section XXXI - Austerity (tapas): its Value

ब्राह्मणस्य तपो ज्ञानं तपः क्षत्रस्य रक्षणम् ।
वैश्यस्य तु तपो वार्ता तपः शूद्रस्य सेवनम् ॥२३५॥

brāhmaṇasya tapo jñānaṃ tapaḥ kṣatrasya rakṣaṇam |
vaiśyasya tu tapo vārtā tapaḥ śūdrasya sevanam ||235||

The ‘austerity’ for the Brāhmaṇa is ‘knowledge’; the ‘austerity’ for the Kṣatriya is ‘protecting’; the ‘austerity’ for the Vaiśya is ‘agriculture’; and the ‘austertty’ for the Śūdra is ‘service.’ — (235)

Medhātithi’s commentary (manubhāṣya):

The foregoing should not give rise to the following idea — “Inasmuch as such great things are said of Austerity, by its means I can get all I want, even without doing the acts enjoined for me; specially as, on account of my not possessing the requisite materials, I am not in a position to perform all that is enjoined.”

It would not be right to entertain this idea, because — ‘the Austerity for the Brāhmaṇa is Knowledge.’ ‘Knowledge’ here stands for the understanding of what is contained in the Veda; so long as the man does not acquire this, nothing can accomplish anything for him. Hence it is Knowledge that is called ‘Austerity.’

What the verse means is that even in times of distress one should not neglect his duties.

‘Knowledge’ here stands for all the duties of the Brāhmaṇa, beginning with the study of the Veda.

Similarly ‘protecting’ is the ‘austerity’ for the Kṣatriya.

‘For the Śūdra, service’ — of twice-born men; it is the serving of these that has been prescribed for him; of which the present verse is only a reiteration. — (235)

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.236

Section XXXI - Austerity (tapas): its Value

ऋषयः संयतात्मानः फलमूलानिलाशनाः ।
तपसैव प्रपश्यन्ति त्रैलोक्यं सचराचरम् ॥२३६॥

ṛṣayaḥ saṃyatātmānaḥ phalamūlānilāśanāḥ |
tapasaiva prapaśyanti trailokyaṃ sacarācaram ||236||

It is by austerity alone that self-controlled sages, subsisting on fruits, roots and air, survey the three worlds, including all moveable and immoveable beings. — (236)

Medhātithi’s commentary (manubhāṣya):

What this means is that it is due to Austerity that sages acquire the power to have super-sensuous cognitions.

‘Self-controlled’ — by the restraint of speech, mind and body.

‘Fruits and roots’ — stands for restraints on food.

By means of this Austerity, they survey, as if by direct perception, the whole of the three worlds. — (236)

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.237

Section XXXI - Austerity (tapas): its Value

अउषधान्यगदो विद्या दैवी च विविधा स्थितिः ।
तपसैव प्रसिध्यन्ति तपस्तेषां हि साधनम् ॥२३७॥

auṣadhānyagado vidyā daivī ca vividhā sthitiḥ |
tapasaiva prasidhyanti tapasteṣāṃ hi sādhanam ||237||

Medicines, drugs, science and the various kinds of divine condition are acquired by austerity; as austerity is the means of their accomplishment. — (237)

Medhātithi’s commentary (manubhāṣya):

‘Medicines’ — metallic preparations.

‘Drug’ — potions tending to allay diseases.

‘Science’ — relating to elements and elementals.

‘Divine condition ’ — the various kinds of power, of becoming very small, and so forth. — (237)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 835).

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.238

Section XXXI - Austerity (tapas): its Value

यद् दुस्तरं यद् दुरापं यद् दुर्गं यच्च दुष्करम् ।
सर्वं तु तपसा साध्यं तपो हि दुरतिक्रमम् ॥२३८॥

yad dustaraṃ yad durāpaṃ yad durgaṃ yacca duṣkaram |
sarvaṃ tu tapasā sādhyaṃ tapo hi duratikramam ||238||

What is hard to traverse, what is hard to attain, what is hard to reach, and what is hard to do, — all this is accomplished by Austerity; as Austerity is irrepressible. — (238)

Medhātithi’s commentary (manubhāṣya):

‘Hard to traverse’ — that which can be traversed with difficulty; e.g., some great trouble due to illness, or to attack by a powerful enemy. All this is easily met by ascetics.

‘Hard to attain’ — that which is got with difficulty; e.g., the power to fly in the sky and so forth.

‘Hard to reach’ — e.g., riding on the back of clouds and so forth.

‘Hard to do’ — e.g., the granting of boons and pronouncing of curses; the reversing of these; as for instance Saṃvarta created another set of divine beings.

All this is accomplished by Austerity.

These three verses describe the fact that the Kṛcchra penances are conducive to all kinds of prosperity and advancement

“Inasmuch as the injunction of expiations forms the subject-matter of the present context, any praises bestowed upon Kṛcchra must be taken as supplementary to that injunction; and it would not be right to take them as actually enjoining the penance itself as leading to prosperity. Nor is it impossible to take the present verse as a purely commendatory declamation, — the sense being — ‘the Kṛcchra penances are so very effective that what is hard to traverse, such as the ocean and the like, become traversed by their means, wherefore then could they not wipe off sins?”

Our answer to this is as follows: — In the Gṛhyasūtras and the Sāmavidhāna, we find the Kṛcchra enjoined without reference to expiation; so that: since such injunctions of the penance are not in the wake of any other enjoined act, the penance can certainly be taken as leading to prosperity and advancement. It has also been declared that — ‘Having performed these Kṛcchra penances, one becomes accomplished in all Vedas, and becomes recognised by all the gods.’ (Gautama, 20. 24). What is meant by ‘becoming accomplished in the Vedas’ is that the performer obtains that reward which is obtainable by the proper study, according to prescribed rules, of the Veda. This injunction that we have of the study of Veda, without reference to rewards, becomes fulfilled by the study of even a single Veda; so that when several Vedas are studied, this can only be regarded as bringing about special merit. The expression ‘becomes recognised by all the gods’ means that he obtains the results obtainable from the performance of all the sacrifices; if is only when a man performs sacrifices that he becomes ‘recognised by the gods,’ and not by performing expiations, which partake of the nature of gifts (not sacrifices). Further, what has been said in the present work in connection with the statement that ‘for the Brāhmaṇa, Austerity is knowledge’ (236), — which was suspected of implying the omission by the Brāhmaṇa of all his duties, — is possible only if the penance in question be regarded as conducive to prosperity and advancement. As for expiations, they are meant to remove sins; they are not of the nature of acts performed for the attainment of desirable results; so that the scope of the two sets of acts being different, how could anything said in regard to expiations be suspected of leading to the omission of duties? If, on the other hand, the Kṛcchra penances were conducive to prosperity and advancement, they would stand on the same footing as other acts tending to the same end; and it would be natural to suspect the omission of these latter. Thus we conclude that while the next verse speaks of these penances as destructive of sins, the present one speaks of them as conducive to prosperity and advancement; and these two sentences stand apart from each other; and it is only light that what is asserted by means of the ‘sentences’ should set aside what is only indicated by the context, it is in this sense that we have the following declaration of Dvaipāyana and other sages — ‘By the force of Austerities, powerful intellect and other excellences are acquired.’

From all this it follows that Austerities are conducive to all kinds of desirable results. In the case of the Vedic rituals, though it has been declared that ‘the Darśapūrṇamāsa sacrifices are conducive to all results, the Jyotiṣṭoma is conducive to all results,’ yet, from the very nature of persons undertaking the performance of these rites, the term ‘all’ in this declaration is taken as standing only for all those results that have been declared as following from these sacrifices, and not actually all results in the literal sense of the term. But in the case in question it is not so; what is said in the present verse has to be taken as literally true. — (238)

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