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Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.239

Section XXXI - Austerity (tapas): its Value

महापातकिनश्चैव शेषाश्चाकार्यकारिणः ।
तपसैव सुतप्तेन मुच्यन्ते किल्बिषात् ततः ॥२३९॥

mahāpātakinaścaiva śeṣāścākāryakāriṇaḥ |
tapasaiva sutaptena mucyante kilbiṣāt tataḥ ||239||

Those who have committed heinous offences, as also those who have committed other misdeeds, become freed from their sins by means of austerities well-performed. — (239)

Medhātithi’s commentary (manubhāṣya):

The meaning of this verse has been already explained. — (239)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 454).

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.240

Section XXXI - Austerity (tapas): its Value

कीटाश्चाहिपतङ्गाश्च पशवश्च वयांसि च ।
स्थावराणि च भूतानि दिवं यान्ति तपोबलात् ॥२४०॥

kīṭāścāhipataṅgāśca paśavaśca vayāṃsi ca |
sthāvarāṇi ca bhūtāni divaṃ yānti tapobalāt ||240||

Insects, snakes, moths, animals and birds, as also immovable beings go to heaven by the force of austerities. — (240)

Medhātithi’s commentary (manubhāṣya):

This is a praise of Austerity.

By the force of austerity, beings go everywhere, reaching Heaven itself; — even such naturally incapable beings as Insects and the rest go to heaven by the form of austerity; — what of learned Brāhnmṇas?

What forms the basis of this assertion is the fact that the suffering that, these insects and other beings experience by the very nature of their existence is the ‘austerity’ in their case; and when they have thereby destroyed their sins (on account of which they were born as insects, etc.) they go forward to heaven to which they are entitled by their good deeds in the past — (240)

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.241

Section XXXI - Austerity (tapas): its Value

यत् किं चिदेनः कुर्वन्ति मनोवाङ्मूर्तिभिर्जनाः ।
तत् सर्वं निर्दहन्त्याशु तपसैव तपोधनाः ॥२४१॥

yat kiṃ cidenaḥ kurvanti manovāṅmūrtibhirjanāḥ |
tat sarvaṃ nirdahantyāśu tapasaiva tapodhanāḥ ||241||

Whatever sin people commit by thought, word or deed, — all that they speedily burn away, having Austerity as their sole wealth. — (241)

Medhātithi’s commentary (manubhāṣya):

It has been declared in the Smṛtis that sins committed by thought, word and deed are wiped off by the repeating of sacred texts and the offering of Homa; from which it might be assumed that these are beyond the scope of Austerities. It is in view of such an assumption that the text proceeds to add this verse; — the sense being that the said sins also are wiped off by Austerities. — (241)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 454).

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.242

Section XXXI - Austerity (tapas): its Value

तपसैव विशुद्धस्य ब्राह्मणस्य दिवौकसः ।
इज्याश्च प्रतिगृह्णन्ति कामान् संवर्धयन्ति च ॥२४२॥

tapasaiva viśuddhasya brāhmaṇasya divaukasaḥ |
ijyāśca pratigṛhṇanti kāmān saṃvardhayanti ca ||242||

It is only when the Brāhmaṇa has been purified by Austerities that Heavenly Beings accept their sacrifices and advance their interests. — (242)

Medhātithi’s commentary (manubhāṣya):

Before undertaking a rite conducive to a desirable result, it is necessary to perform an austerity; it is this fact that is referred to here. To this end it. has been declared that — ‘First of all one should perform austerities, and thereby become pure and sanctified; he then becomes fit for performing religious acts.’ In the case of rites, where preliminary Initiation and such other rites are prescribed, these would constitute the necessary ‘austerity’; also the penance that is prescribed in connection with certain rites, is an ‘austerity,’ and in such rites as are performed for the allaying of troubles, and obtaining of strength, and also the domestic rites, — it is necessary to perform an austerity, as a preliminary step. This is what the verse means.

The term ‘Brāhmaṇa’ stands here for all those persons that are entitled to the performance of sacrifices, and are prompted by desire for their results.

It has also been declared elsewhere — ‘Unless a man has performed austerities, the gods do not accept his offerings, and until his offerings are accepted, his desires are not fulfilled.’

Though as a matter of fact, it is not the gods that bestow the results of sacrifices, yet, inasmuch as no ‘sacrifice’ can be accomplished without its ‘deity,’ it has been declared that the gods ‘advance the man’s interests.’

When the gods are described as ‘accepting the offerings,’ it is not meant that they actually take hold of the materials offered; all that is meant is that they do not refuse to be the recipients of the offerings. — (242)

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.243

Section XXXI - Austerity (tapas): its Value

प्रजापतिरिदं शास्त्रं तपसैवासृजत् प्रभुः ।
तथैव वेदान् ऋषयस्तपसा प्रतिपेदिरे ॥२४३॥

prajāpatiridaṃ śāstraṃ tapasaivāsṛjat prabhuḥ |
tathaiva vedān ṛṣayastapasā pratipedire ||243||

It was by means of Austerity that Lord Prajāpati gave forth these ordinances; and it was by means of Austerity that the Sages obtained the Vedas. — (243)

Medhātithi’s commentary (manubhāṣya):

The composing of this work by Manu was due to the power of Austerity. Whoever is desirous to compose an equally respectable work should perform austerities before compiling the work.

Further, it is on account of Austerity that the Vedas are revealed to the sages. — (243)

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.244

Section XXXI - Austerity (tapas): its Value

इत्येतत् तपसो देवा महाभाग्यं प्रचक्षते ।
सर्वस्यास्य प्रपश्यन्तस्तपसः पुण्यमुत्तमम् ॥२४४॥

ityetat tapaso devā mahābhāgyaṃ pracakṣate |
sarvasyāsya prapaśyantastapasaḥ puṇyamuttamam ||244||

The gods, discerning that the holy origin of all this lies in austerity, thus proclaim the magnificence of Austerity. — (244)

Medhātithi’s commentary (manubhāṣya):

This sums up the praise of Austerity.

The ‘magnificence’ — great efficiency — of Austerity that has been here described, is proclaimed by the gods, not only by men.

‘All this’ — refers to the world. The ‘holy origin’ of the whole world, they discern in Austerity. — (244)

Comparative notes by various authors:

(verses 11.234-244)

See Comparative notes for Verse 11.234.

VERSE 11.245

Section XXXI - Austerity (tapas): its Value

वेदाभ्यासोऽन्वहं शक्त्या महायज्ञक्रिया क्षमा ।
नाशयन्त्याशु पापानि महापातकजान्यपि ॥२४५॥

vedābhyāso'nvahaṃ śaktyā mahāyajñakriyā kṣamā |
nāśayantyāśu pāpāni mahāpātakajānyapi ||245||

The daily recitation of the Veda, to the best of one’s ability, the ‘Great Sacrifices,’ and ‘tolerance,’ quickly destroy all sins, — even those due to heinous offences. — (245)

Medhātithi’s commentary (manubhāṣya):

This verse is asserting, in another way, the fact that Vedic Study and other compulsory duties are destructive of sins. And this appears to be meant for those acts in connection with which no specific expiations have been prescribed, or those that may have been committed unknowingly.

Others have held that this verse also should be understood as addressed to those who may be led to think that the injunction of Austerities in the present context means that Brāhmaṇas may omit all other duties; just the same contingency that was suspected in connection with the previous statement that ‘for the Brāhmaṇa, knowledge is austerity’ (Verse 235).

‘Tolerance’ has been mentioned as standing for all the qualities of the soul.

‘Even those due to heinous offences.’ — This term ‘even’ appears to be commendatory; it does not mean that the heinous offences are actually set aside; and from all that has been said before it follows that what is meant is that these grievous sins cease to be immediately operative. — (245)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 172); and again on p. 379.

Comparative notes by various authors:

Vaśiṣṭha (27.7). — ‘The daily recitation of the Veda and the performance, according to one’s ability, of the series of Great Sacrifices quickly destroy guilt, even that of the Mahāpātakas.’

Yājñavalkya (3.311). — ‘Sins, — even those born of the Mahāpātakas, — touch not one who is devoted to the reciting of the Veda, who is tolerant and addicted to the performance of the Great Sacrifices.’

VERSE 11.246

Section XXXI - Austerity (tapas): its Value

यथैधस्तेजसा वह्निः प्राप्तं निर्दहति क्षणात् ।
तथा ज्ञानाग्निना पापं सर्वं दहति वेदवित् ॥२४६॥

yathaidhastejasā vahniḥ prāptaṃ nirdahati kṣaṇāt |
tathā jñānāgninā pāpaṃ sarvaṃ dahati vedavit ||246||

Just as fire, in a moment, consumes with its heat the fuel placed upon it, so does the man learned in the Veda destroy all sins by the fire of knowledge. — (246)

Medhātithi’s commentary (manubhāṣya):

This is the praise of knowledge; and what we learn from this section of the text is that for the learned man purification is secured by a comparatively light expiation.

‘Knowledge’ — here means what is contained in the Veda, along with the esoteric explanations. Mere knowledge of the rules of Expiation cannot bring about purification. If it did, there would be no possibility of any one actually performing the rite. As for the knowledge of the real nature of gods and other things, and the knowledge of purely esoteric matters, — since this also is not acquired for any selfish purpose, it is only right that it should be destructive of sins. To this sense it has been declared — ‘Just as water does not touch the lotus-leaf, so does sin not contaminate the man who knows this.’ — (Chāndogya Upaniṣad, 4.14.3).

‘Fuel’ — wooden sticks.

Just as dry wood thrown into fire is quickly consumed, so does knowledge destroy all sins; — the only ground of similarity lying in there being destruction in both cases.

‘Learned in the Veda.’ — This serves to qualify the knowledge specially meant; so that the knowledge of Logic, Arts, Poetry and such subjects becomes excluded. — (246)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāsaramādhava (Prāyaścitta, p. 454).

Comparative notes by various authors:

Vaśiṣṭha (27.1-2). — ‘If a hundred improper acts, and even more, have been committed, and the knowledge of the Veda is retained, the fire of the Veda destroys all the guilt of the man, just as fire consumes fuel. As a fire burning strongly consumes even green trees, even so the fire of the Veda destroys one’s guilt caused by evil deeds.’

VERSE 11.247 [Expiation of Secret Sins]

Section XXXII - Expiation of Secret Sins

इत्येतदेनसामुक्तं प्रायश्चित्तं यथाविधि ।
अत ऊर्ध्वं रहस्यानां प्रायश्चित्तं निबोधत ॥२४७॥

ityetadenasāmuktaṃ prāyaścittaṃ yathāvidhi |
ata ūrdhvaṃ rahasyānāṃ prāyaścittaṃ nibodhata ||247||

The due expiation of sins has thus been described; listen after this to the expiation of secret sins. — (247)

Medhātithi’s commentary (manubhāṣya):

This sets forth the connection between the preceding and present sections. — (247)

VERSE 11.248

Section XXXII - Expiation of Secret Sins

सव्याहृतिप्रणवकाः प्राणायामास्तु षोडश ।
अपि भ्रूणहनं मासात् पुनन्त्यहरहः कृताः ॥२४८॥

savyāhṛtipraṇavakāḥ prāṇāyāmāstu ṣoḍaśa |
api bhrūṇahanaṃ māsāt punantyaharahaḥ kṛtāḥ ||248||

Sixteen ‘Breath-Suppressions’ with the Vyāhṛtis and the Praṇava, performed daily, purify, in a month, even the ‘murderer of the embryo’ (Brāhmaṇa). — (248)

Medhātithi’s commentary (manubhāṣya):

‘Breath’ — is air moving along the mouth and the nostrils, — its ‘suppression’ means its suspension and it is known as standing for the control of the air moving outwards, as also that proceeding inward.

‘Vyāhṛtis’ — the seven syllables (‘bhūḥ’ and the rest).

‘Praṇava’ — the syllable ‘Om.’

What the verse means is that ‘one shall perform the breath-suppressions with the Vyāhṛtis and the Praṇava.’

‘Sixteen’ — is the number of repetitions of the act.

“What sort of association is there (between the breath-suspension and the syllables)?”

Some people say that what is meant is that ‘after each suppression of breath, the Vyāhṛtis and the Praṇava should be repeated.’

Others declare that the syllable should be meditated upon during the time that the breath is suppressed.

“What is the time for each breath-suppression?”

It shall be continued so long as the suppression of breath does not begin to be painful.

‘Breath-suppression’ stands for what has been described under the names ‘Kumbhaka,’ ‘Pūraka’ and ‘Rechaka’ — and not mere suspension of breathing. And for these there can be no restriction as to time.

‘Even the murderer of the embryo.’ — The term ‘even’ is meant to include others also whose sins resemble that of ‘murdering the embryo.’ — (248)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.302), which adds that this refers to cases where the penetint is unable to give cows; — and in Aparārka (p. 44 and p. 1216), which adds that this is destructive of all heinous offences; and declares that what is here expressly stated implies also such observances as celibacy, truthfulness, sleeping on the ground, eating only haviṣya food and so forth.

Comparative notes by various authors:

Baudhāyana (4.1.29). — ‘Sixteen breath-suspensions, accompanied by the Vyāhṛtis and by the syllable Om, repeated daily, purify, after a month, even the slayer of a learned Brāhmaṇa.’

Vaśiṣṭha (26.4). — (Same as above.)

Viṣṇu (55.2). — ‘The killer of Brāhmaṇa is purified, if, having approached a river, he suspends his breath sixteen times and takes only one meal of sacrificial food, each day, for a month.’

VERSE 11.249

Section XXXII - Expiation of Secret Sins

कौत्सं जप्त्वाऽप इत्येतद् वसिष्ठं च प्रतीत्य् ऋचम् ।
माहित्रं शुद्धवत्यश्च सुरापोऽपि विशुध्यति ॥२४९॥

kautsaṃ japtvā'pa ityetad vasiṣṭhaṃ ca pratīty ṛcam |
māhitraṃ śuddhavatyaśca surāpo'pi viśudhyati ||249||

Even a drinker of wine becomes pure if he recites the ‘Kautsa hymn,’ beginning with the term ‘Ap,’ or the ‘Vāsiṣṭha hymn,’ consisting of the triad of verses beginning with ‘Prati,’ or the ‘Māhitra hymn,’ or the ‘Śuddhavati verses.’ — (249)

Medhātithi’s commentary (manubhāṣya):

The ‘Kautsa hymn’ is that which was revealed to, and given out by, the sage Kutsa, — the eight verses beginning with ‘Ap naḥ shoshuchadadham, etc.,’ found in the Ṛgveda (1.97.1).

‘The Vāsiṣṭha hymn consisting of the triad of verses beginning with “Prati.”’ — The group of three verses, ‘prati’ being the opening word of the hymn. — ‘Pratistomebhirupasaṃvasiṣṭhāḥ, etc.’ (Ṛgveda, 7.80.1).

‘Māhitra hymn’ — that revealed to the Mahitṛs, — this also consists of three verses, and contains the term ‘Mahitṛ’ (Ṛgveda, 10.185.1).

Some people read ‘Mahendram’ (for ‘Māhitram’); and this would mean the forty-eight verses ‘Mahān Indra ojase, etc. etc.’ (Ṛgveda, 8.8.1), — which is also called the ‘Payḥ-Sūkta.’

‘Śuddhavati verses’ — ‘Eto indrastavāṃśudhim śuddhena, etc.’ (Ṛgveda, 8.95.7).

Here also the term ‘Even’ is meant to include sins similar to the one mentioned. — (249)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Prāyaścitta, p. 457).

Comparative notes by various authors:

Vaśiṣṭha (26.5). — ‘Even a wine-drinker becomes pure, if he recites the hymn revealed to Kutsa — ‘Apnaḥ, etc.’ and the hymn revealed to Vaśiṣṭha — ‘Prati, etc.,’ the Māhitra hymn and the Śuddavatīs.’

Viṣṇu (55.4). — ‘By reciting the Aghamarṣaṇa hymn (and taking one meal of sacrificial food each day, for a month) a wine-drinker becomes freed from sin.’

Yājñavalkya (3.303-304). — ‘Having fasted for three days, having poured oblations of clarified butter, with the Kūṣmāṇḍa Mantras, — and reciting the Rudra hymn, standing in water, the wine-drinker and gold-stealer become purified; and afterwards a milch cow should be given away.’

VERSE 11.250

Section XXXII - Expiation of Secret Sins

सकृत्जप्त्वाऽस्यवामीयं शिवसङ्कल्पमेव च ।
अपहृत्य सुवर्णं तु क्षणाद् भवति निर्मलः ॥२५०॥

sakṛtjaptvā'syavāmīyaṃ śivasaṅkalpameva ca |
apahṛtya suvarṇaṃ tu kṣaṇād bhavati nirmalaḥ ||250||

Having stolen gold, one instantly becomes free from impurity, by reciting once the ‘Āsyavāmīya hymn’ and the ‘Śivasaṅkalpa hymn.’ — (250)

Medhātithi’s commentary (manubhāṣya):

From the mention of ‘once’ in the present text, it follows that in the foregoing verses, a repetition is meant; and this is also indicated by usage and by what we find expressly stated in other cases: — e.g., ‘Having recited the “Aghamarṣaṇa Hymn” three times’ (259); which is connected with conditional liability.

‘Āsyavāmīya’ is the name of that hymn ‘which contains the word asyavama,’ — the word being formed according to Pāṇini, 5.2.59. This is a hymn containing fifty-two verses, beginning with the words ‘asya vāmasya palitasya hotuḥ’ (Ṛgveda, 1.164.1.).

‘Śivasaṅkalpa Hymn’ — consisting of six verses, beginning with ‘yajjāgrato dūramudaiti.’ (Vājasaneya Saṃhitā, 34.1). — (250)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.304), which remarks that this refers to a case where a person with excellent qualifications has stolen the gold belonging to a man with absolutely no good qualities.

Comparative notes by various authors:

Vaśiṣṭha (26.6). — ‘Even the gold-stealer becomes instantly freed from guilt, if he once recites the hymn beginning with “Asya vāmasya,” and also the Śivasaṅkalpa texts.’

Yājñavalkya (3.303). — (See above verse 249.)

VERSE 11.251

Section XXXII - Expiation of Secret Sins

हविष्पान्तीयमभ्यस्य न तमं ह इतीति च ।
जपित्वा पौरुषं सूक्तं मुच्यते गुरुतल्पगः ॥२५१॥

haviṣpāntīyamabhyasya na tamaṃ ha itīti ca |
japitvā pauruṣaṃ sūktaṃ mucyate gurutalpagaḥ ||251||

The Violator of the Preceptor’s Bed becomes absolved by repeating the ‘Haviṣpāntīya Hymn,’ (Ṛgveda, 10.88.1), the verse beginning with ‘na tamam ha’ (Ṛgveda, 10.126) and that beginning with ‘iti’ (Ṛgveda, 10.119), — and by reciting the ‘Puruṣasūkta’ (Ṛgveda, 10.90.1) — (251)

Medhātithi’s commentary (manubhāṣya):

‘Itīti’ — the first ‘iti’ is the opening word of the text referred to, and the second ‘iti’ is meant to show that the former is the opening word of a text; — and it serves to show that a different text is meant. Thus it is that we get at the indication of a particular sacred text.

‘Pauruṣa-Sūkta’ — is the hymn consisting of sixteen verses, beginning with the word ‘sahasraśīrṣā.’ — (251)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (3.305), which says that this refers to cases of unintentional offences; — and in Parāśaramādhava (Prāyaścitta, p. 458).

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