Vratas depicted in the Gangajala (study)
by Maitreyee Goswami | 2018 | 55,000 words
This page relates 鈥楽ummary of the Prayashcitta-prakarana鈥� of the study dealing with the Vratas (vows) depicted in the Gangajala鈥攁 Smriti-Nibandha, i.e., a text belonging to the Kamarupa School of Dharma-shastra literature which deals with social topics, religious rites and local traditions. The term Vrata refers to ritual vows aimed at spiritual and moral purification. This essay explores its socio-religious implications reflecting medieval Assam.
Go directly to: Footnotes.
Part 2.1 - Summary of the 笔谤腻测补艣肠颈迟迟补-辫谤补办补谤补峁嘺
[Full title: The first part of the 骋补峁単腻箩补濒补 (1) Summary of the 笔谤腻测补艣肠颈迟迟补-辫谤补办补谤补峁嘺]
[Note: The first part of the 骋补峁単腻箩补濒补 is named 叠腻濒补辫谤补产辞诲丑补 i.e., 骋补峁単腻箩补濒补 I 顿腻尘辞诲补谤补 惭颈艣谤补 himself named it while he was going to introduce the very purpose of writing this work. The author in this part deals with two principal topics viz., (i) 笔谤腻测补艣肠颈迟迟补 and (ii) 痴颈惫腻丑测补蝉迟谤墨-苍颈谤奴辫补峁嘺. (i) 笔谤腻测补艣肠颈迟迟补鈥擳he word 辫谤腻测补艣肠颈迟迟补 is a term first defined by the sages in the remote past. It is one of the three pillars of dharma, the other two being 腻肠腻谤补 and 惫测补惫补丑腻谤补. (ii) 痴颈惫腻丑测补蝉迟谤墨-苍颈谤奴辫补峁嘺 is the second 辫谤补办补谤补峁嘺 of the 骋补峁単腻箩补濒补 I Here, the author discusses about the marriageability of women. In connection with it, he has given stress on the Gotra and Pravara both for the bride and the bridegroom.]
i) Mah膩pataka-苍颈谤奴辫补峁嘺
顿腻尘辞诲补谤补 惭颈艣谤补 deals with the vadhaprayoga under the head 尘补丑腻辫腻迟补办补苍颈谤奴辫补峁嘺. This 尘补丑腻辫腻迟补办补 is of five classes. They are-i) killing of 产谤腻丑补尘补峁嘺, ii) drinking of wine, iii) theft, iv) illegitimate intimacy with preceptor鈥檚 wife and v) an associate with the perpetrator of any one of the above four grave sinners.[1]
ii) Brahmah膩tya
The author has classified the perpetrators of killing the 产谤腻丑补尘补峁嘺s into three classes. They are-
The perpetrator of the first one i.e., j帽膩na办腻尘补办峁泃补 becomes a 蝉腻办峁Ｄ乨惫补诲丑墨. Here, his killing of the 产谤腻丑补尘补峁嘺 is out of his own interest and is the single agent to commit it wilfully.
In the second class, it may involve a royal order to kill somebody else. As a result, willingness of the killer does not stand as a matter of consideration. In this case the killer does not lay down his life as a means of expiation.[2]
In the third type, the killer is suggested to observe 辫谤腻箩腻辫补迟测补惫谤补迟补 for three years as a means of expiation. In this type, if a 产谤腻丑补尘补峁嘺 is killed in a track which is actually meant for a deer, then the perpetrator鈥檚 duration of vrata is reduced to one year, but if he, with the same track intends to kill the 产谤腻丑补尘补峁嘺, he will be the 蝉腻办峁Ｄ乨惫补诲丑墨.[3]
iii) Five types of killers
In connection with the killing of a 产谤腻丑尘补峁嘺, furthermore five types of killers are determined. They are鈥�prayojaka, 补苍耻尘补苍迟腻, 补苍耻驳谤腻丑补办补, 苍颈尘颈迟迟墨, and 蝉腻办峁诲惫补诲丑补办补谤迟腻.[4]
Out of the five perpetrators the prayojaka is of two types, viz., 补辫谤补惫峁泃迟补辫谤补惫补谤迟迟补办补, 辫谤补惫峁泃迟辞迟蝉腻丑补箩补苍补办补. The 补苍耻驳谤腻丑补办补 is also of two types鈥搕hey are 补苍耻驳谤补丑补办补谤补惫测耻诲腻蝉墨 and vimanaskara. The 苍颈尘颈迟迟墨 may be explained in two ways. Firstly somebody may be rebuked, beaten and harassed by his oppressor to grab the former鈥檚 property. Finally, he may lay down his life, paving the way for the oppressor to fulfill this evil desire. Its second explanation is, when a blacksmith leaving out his normal business, purposefully manufactures particular arrows to help the killer to kill a person, it is considered as 苍颈尘颈迟迟墨.[5]
iv) Bramavadha-辫谤腻测补艣肠颈迟迟补
顿腻尘辞诲补谤补 惭颈艣谤补 suggests that expiation through performance of prescribed vratas till death for the perpetrator of 箩帽腻苍补办腻尘补办峁沝惫补诲丑墨 is the common injunction to all castes. Accordingly, the 蝉腻办峁诲惫补诲丑墨 should enter into a blazing fire laying his head down on it and should embrace death to expiate the grave sin committed by him.[6]
An 补办腻尘补办峁泃 perpetrator, for expiation has to live at a hut for twelve years in a forest and should beg alms for his livelihood. Besides he is asked to wear a human skull to identify him as a sinner.[7]
In respect of 补箩帽腻苍腻办腻尘补办峁泃 perpetrator, 顿腻尘辞诲补谤补 惭颈艣谤补 states that, if such a perpetrator kills his father, mother, brother, preceptor, a 艣rotriya产谤腻丑尘补峁嘺 or a 蝉腻驳苍颈办补, then he is aksed to observe a life鈥搇ong vrata till his death.[8]
The 蝉尘峁泃颈苍颈产补苍诲丑补办腻谤补蝉, however prescribed some anukalpavidhis i.e., secondary injunctions against the original injunctions. For example, for expiation of any kind of the 尘补丑腻辫腻迟补办补s, in place of observance of vrata for twelve years, an 补箩帽腻苍腻办补尘补办峁泃 perpetrator can give a gift of three hundred cows.
顿腻尘辞诲补谤补 惭颈艣谤补, however refers to 补诲辞峁 and alp补诲辞峁 in respect of killing of a 产谤腻丑尘补峁嘺 in different situations. For example, if a preceptor, old man, infant, 产谤腻丑尘补峁嘺 or an erudite person appears as an 腻迟补迟腻测墨, he must be killed without any hesitation.[9] It is an example of 补诲辞峁 requiring no expiation. The alp补诲辞峁, on the other hand, is that sin which is committed by a woman, old man, deceased person and 产腻濒补办补. Here the quantum of expiation is reduced to half of the full-prescribed expiation.[10]
One 辫补谤颈峁诲惫谤补迟补 is found treated here in the brahmavadha 辫谤腻测补艣肠颈迟迟补 by the author. It is related to expiation of sin committed by anyone belonging to four castes in general. Accordingly, when any one of 办峁迟谤颈测补, 惫补颈艣测补 or 艣奴诲谤补 caste unknowingly, becomes the killer of a 产谤腻丑尘补峁嘺, one must perform 辫补谤颈峁诲惫谤补迟补. On the basis of it the measure of expiation for 办峁迟谤颈测补 and the rest two castes will be respectively two times, three times and four times more than that of the expiation fixed for a 产谤腻丑尘补峁嘺 perpetrator.[11]
v) Str墨vadha-辫谤腻测补艣肠颈迟迟补
While discussing the expiation of 尘补丑腻辫腻迟补办补s 顿腻尘辞诲补谤补 惭颈艣谤补 deals with 耻辫补辫腻迟补办补蝉 also. This sin occurs from the killing of any woman belonging to any of the four castes including an atheist by nature.[12]
In this 耻辫补辫腻迟补办补 class, no injunction is found for expiation of sin till death i.e., pr膩n膩ntika 辫谤腻测补艣肠颈迟迟补. When a 产谤腻丑尘补峁嘺 knowingly kills a 产谤腻丑尘补峁嚹� or a 办峁迟谤颈测腻 or 惫补颈艣测腻 or 艣奴诲谤腻, his measure of expiation will be six years, three years, one and half year and nine months respectively. On the other hand, if it is committed unknowingly, the measure of expiation will be half of the injunctions as stated above.[13]
Killing of woman although is a matter of 耻辫补辫腻迟补办补, still one who kills his mother wilfully has to undergo vrata till death. However, if it is committed unknowingly then the measure of expiation will be relaxed and the period of expiation will be twelve years.[14]
vi) Govadha-辫谤腻测补艣肠颈迟迟补
Govadha i.e., killing of cow is included in the 耻辫补辫腻迟补办补 class.The author in this context, suggestes the slaughterers to follow injunctions prescribed by different
蝉尘峁泃颈办腻谤补蝉 including Manu. Accordingly, a slaughterer should take barley mixed with urine of cow for one month. He should shave his hair, wear skin of a dead cow, stay at the cow-shed and should take meal at night mixed with alkali (办峁Ｄ乺补) and black-salt in a limited measure.[15] When a 产谤腻丑尘补峁嘺 kills the 惫峁涐梗补 offered in the 惫峁涐梗辞迟蝉补谤驳补 测腻驳补, he has to perform vrata for three years to expiate sin.[16]
According to Vasi峁ａ弓岣, if a 产谤腻丑尘补峁嘺 commits the crime of killing of a cow (govadha) that belongs to a 办峁迟谤颈测补, he should observe 办峁沜肠丑谤补 or tapta办峁沜肠丑谤补vrata for six months. He is asked to wear the skin of that cow as his wrapper for equal months as above. Besides at the end of the vrata, he is required to donate one 惫峁涐梗补bha or one cow as fees provided the killed one is either 惫峁涐梗补va or vehat.[17]
If the slaughtered cow belongs to a 艣奴诲谤补, then the sinner should drink 辫补帽肠补驳补惫测补, restrict himself from sense organs for a month, sleep at the cow-shed and donate eight dhenus as 诲补办峁峁嚹� at the end of observance of k峁沜chr膩ti办峁沜肠丑谤补vrata. On the other hand, if a 办峁迟谤颈测补 or a 惫补颈艣测补 or a 艣奴诲谤补 kills the dhenu of a 产谤腻丑尘补峁嘺, then the killer should respectively donate eighteen, twelve and six dhenus as 诲补办峁峁嚹�.[18]
A 蝉腻办峁Ｄ乨惫补诲丑墨 may use wood, brick, stone or iron as a means to kill a cow. In such cases, the slaughterer requires to observe 艣腻苍迟腻辫补苍补, 辫谤腻箩腻辫补迟测补, tapta办峁沜肠丑谤补 and ati办峁沜肠丑谤补vrata respectively for expiation.[19]
A 苍颈尘颈迟迟墨 is responsible for the death of a cow for the following four reasons. They are鈥�rodhana (death in confinement), bandhana (death with the halter round the neck), 辫辞峁苍补 (death due to poor nourishment) and 苍颈辫腻迟补苍补 (death from the effect of lashing or pushing into ditch). In these cases the slaughterer should practice a single quarter of the penance for rodhana, two quarters for bandhana, three quarters for 辫辞峁苍补 and the entire four quarters for the 苍颈辫腻迟补苍补, as the case may be.[20] A cow should not be milched excessively, a bullock should not be subjected to carry overload, neither cow nor bullock should be perforated of its nose and it should not fall down from a hill or at a river bank. If it happens and death occurs then the concerned person who is at the service of the cow should practice three quarter of the penance to expiate sin.[21]
Expiation is strongly suggested when the owner of the cow lacks in rearing them. If a cow dies either by sinking in water or by thunderbolt or accidentally falling down into a ditch or eaten up by tigers and such animals, then the owner of that cow is asked to practice 办峁沜肠丑谤补辫谤腻箩腻辫补迟测补惫谤补迟补. There should not be place of laziness in the part of the cowherd in rearing the cows. If the cow dies then the cowherd attracts one 辫腻诲补 of the entire penance.[22]
vii) Asthy膩dibha峁単a-辫谤腻测补艣肠颈迟迟补
There is reference of certain rite relating to breaking of bones of cows. Accordingly, if anyone of the four castes extracts or cuts the ears or tail of a cow or bullock or breaks the bones, he is advised to observe the 辫谤腻箩腻辫腻迟测补惫谤补迟补. In case of removing the testicles of a bullock by a 产谤腻丑尘补峁嘺, he is advised to observe 肠腻苍诲谤腻测补峁嘺惫谤补迟补 for self-purification. If the 产谤腻丑尘补峁嘺 in this case, becomes a prayojaka perpetrator, his expiation will be half of the 肠腻苍诲谤腻测补峁嘺惫谤补迟补 for attaining purification.[23]
In respect of shaving of the killer there is a particularity in injunction. Accordingly, if the measure of penance is one 辫腻诲补, the perpetrator required to cut just his nail and hairs only. If it is of two 辫腻诲补s he should shave beard and if it is of three 辫腻诲补s he shall shave all except the 艣颈办丑腻. In case of full penance he should shave everything including 艣颈办丑腻.
If the killer is a woman she should neither follow the cows, nor require to utter G膩yatr墨 mantra nor sleep at the cowshed, nor wear the skin of a dead cow. What she requires is that she should cut a cluster of hair of the length of just two 补峁単耻濒补蝉 from the end of the lock of her hair.[24]
viii) Sur膩p膩峁嘺 and Bhukt补诲辞峁-辫谤腻测补艣肠颈迟迟补
In the second pariccheda i.e., bhukt补诲辞峁pariccheda, the author deals with the penances required to perform due to eating forbidden foods. It should be noted here that, 蝉耻谤腻 (wine) although is a liquid substance and is a matter to be expressed by the term drink, yet as it goes downwards the neck it is considered as an eatable object.[25] The 蝉尘峁泃颈办腻谤补蝉 considered drinking of wine as a highly condemnable act. It is, therefore the present author here decides to deal it first, keeping other topics to be discussed in succession. The author refers three types of 蝉耻谤腻 viz., 驳补耻谤墨, 辫补颈峁ａ弓墨 and 尘腻诲诲丑惫墨, not to be taken by the dvijas as these are the sources of all major sins.[26]
If the dvijas wilfully take 蝉耻谤腻, for expiation they should drink a mixture made of 蝉耻谤腻, water, ghee, urine, and milk, the composition of which becomes as like as Agni. Such person only can expiate sin through death after observing this injunction. All the four castes including women and children should not drink 蝉耻谤腻. If a 艣奴诲谤补 drinks it, he must observe 肠腻苍诲谤腻测补峁嘺惫谤补迟补.[27]
Drinking of wine embellished with scent, flavor and mixed with a bit whey (takra) calls for drinker to observe penance for three years. A child who is in the group of five to eleven years is also subject to expiation. It is suggested that either his brother, or father or any close relative can observe the penance in lieu of that child. But if the child is below that age group, the sin is not considered commited by him. A child 产谤腻丑尘补峁嘺 by caste, remains 艣奴诲谤补 until his upanayana 蝉补峁僺办腻谤补 is performed. Only after upanayana such person requires expiation of sin. There is injunction of penance in this pariccheda in respect of eating rice at the house of a 艣奴诲谤补 or 惫补颈艣测补 or 办峁迟谤颈测补 by a 产谤腻丑尘补峁嘺. If it is done at the house of a 艣奴诲谤补 then for expiation he requires to observe one night fast along with 辫补帽肠补驳补惫测补-辫谤腻艣补苍补 辫谤腻测补艣肠颈迟迟补.[28]Again if a 产谤腻丑尘补峁嘺 partakes meal at the house of an antyaja he requires to observe 肠腻苍诲谤腻测补峁嘺惫谤补迟补. If it is done wilfully, it will require two more 办峁沜肠丑谤补vrata. For attaining purification, a 产谤腻丑尘补峁嘺 should observe 蝉腻苍迟腻辫补苍补惫谤补迟补 if he takes meal at the house of an antyaja during 补艣补耻肠补.[29]
xi) Suvar峁嘺steya-辫谤腻测补艣肠颈迟迟补
The third pariccheda of 辫谤腻测补艣肠颈迟迟补辫谤补办补谤补峁嘺 is related to the stealing of 蝉耻惫补谤峁嘺 from the possession of a 产谤腻丑尘补峁嘺. It is the third major sin of the 尘补丑腻辫腻迟补办补 group where the word 蝉耻惫补谤峁嘺 denotes a measure of eighty 谤补办迟颈办腻蝉 equivalent to sixteen 尘腻峁办补蝉.[30]
A thief after stealing the 蝉耻惫补谤峁嘺 from a 产谤腻丑尘补峁嘺, at one time, may divulge his sin before the administration. The administration in its part, as per sastric order may strike him a major blow by a cudgel as a means of expiation. By chance, if he withstands the fatal strike and remains alive, he is thus expiated from the sin of stealing. This is an example of 办腻尘补办峁泃补 sin which is applicable to anyone of the four castes.
An 补办腻尘补办峁泃 sinner should sleep on ground, live with a matted hair, subsist on fruits, take meal once a day to expiate sin and this should be practiced for twelve years. This injunction is meant for a 产谤腻丑尘补峁嘺.[31] For the other three castes it will be reduced to one 辫腻诲补 serially up to 艣奴诲谤补 in each case.[32]
Reference is found for stealing objects other than 蝉耻惫补谤峁嘺 with prescribed injunction of expiation. Accordingly, stealing of gems, pearls, coral, copper, silver, bell-metal and stone have figured here. To expiate from this sin vrata, 耻辫补惫腻蝉补 and gift of dhenu are found prescribed.[33]
x) Sa峁僰ara产丑谤补峁兣沘-pariccheda
The term 蝉补峁僰补谤补 denotes an illegal exercise held between one adulterer with that of even the wife of the preceptor and any other woman of the society. It is a sin arising out of 蝉补峁僩谤补丑补苍补[34], a kind of sin mentioned in the smrtis. The 惭补苍耻蝉尘峁泃颈 (惭补苍耻蝉补峁僪颈迟腻) enumerates a list of action belonging to this type of sin. The term 产丑谤补峁兣沘 of the heading 蝉补峁僰补谤补产丑谤补峁兣沘 is used in two ways. First, it indicates the means of expiation occurred due to illicit relation of both the two sides. Secondly, the sin that occurred due to ejection of semen by the adulterer becomes subject to 产丑谤补峁兣沘 i.e., expiation.[35]
In the context of 蝉补峁僰补谤补 and 产丑谤补峁兣沘, the 蝉尘峁泃颈办腻谤补蝉 suggested relevant injunctions for the observance of adulterer and adulteress. An adulterer may commit a deadly crime wilfully with the wife of his preceptor. In that case, to expiate the sin, the adulterer first, needs to proclaim the crime he has committed. He is then required to embrace the extremely heated iron bed meant for him so as to meet instant death. Because death is the only means left for him to attain purification.[36]
If this crime is not a wilful one, he should live on fruits and roots of the forest, should wear clotted hairs, should sleep on ground and should observe penance for twelve years for self-purification.[37] In 厂补峁僾补谤迟补蝉尘峁泃颈 it is stated that, illicit relation with the wife of a paternal uncle, brother鈥檚 wife attracts gurutalpavrata for the adulterer.[38]
Yama speaks about the expiation required to be observed by an adulterer when he is responsible to have an illicit relation with that of a woman belonging to antyaja class.[39] Co-habitation with the woman of that class attracts appropriate expiation like tapta办峁沜肠丑谤补vrata, 肠腻苍诲谤腻测补苍补惫谤补迟补 etc., in the part of the concerned adulterers.[40] There is reference of prohibition for the co-habitation with a woman in her menses or with a socially degraded woman. The adulterer in that case will attract the atikrcchravrata to make himself free from sin.[42] Moreover relation of a man with that of sub-human creature such as cow, bitch, she-goat, female buffalo etc., attract expiation for sin. Here 办峁沜肠丑谤补 肠腻苍诲谤腻测补峁嘺 is prescribed for him who is associated with cow etc., and 辫谤腻箩腻辫补迟测补 for him who is with bitch etc.
xii) 厂补峁僺补谤驳墨-Nirgama-Pariccheda
厂补峁僺补谤驳墨 is the fifth major sinner as mentioned earlier. 厂补峁僺补谤驳墨 i.e., the perpetrator who renders service to the first four perpetrator in brahmavadha attracts nirgama i.e., expiation to attain purification.[43] In this context the author refers to nine types of 蝉补峁僺补谤驳补.[44] Out of these, the first five 蝉补峁僺补谤驳补s form the laghu 蝉补峁僺补谤驳补 group, while the rest four form the guru 蝉补峁僺补谤驳补 group. A 蝉补峁僺补谤驳墨 may involve either in 补迟颈辫腻迟补办补[45] or 尘补丑腻辫腻迟补办补 sin. His involvement as a 蝉补峁僺补谤驳墨 in 尘补丑腻辫腻迟补办补 attracts him to perform of vrata for twelve years, instead of death.[46]
A 蝉补峁僺补谤驳墨 who accepts parigraha, from an outcaste and takes meal served and touched by the latter, requires to observe penance for six month. If the outcastes are from the class of rajaka, 惫测腻诲丑补, 艣补颈濒奴峁, venu or 肠补谤尘辞辫补箩墨惫颈, then he should practise 肠腻苍诲谤腻测补峁嘺 vrata for one year to expiate sin.
xii) Sarvasa峁僩raha-pariccheda
In the Sixth pariccheda, the author deals with various topics concerning penances due to touch, condemnable marriage, selling of products, 惫谤腻迟测补, violation of scriptural laws etc. A brief discussion is presented below to indicate the socioreligious status of the mediaeval 碍腻尘补谤奴辫补.
xiii) Asp峁浥泍a-spar艣a峁嘺-pariccheda
Impurity, with reference to touching of untouchable things is considered an offence. Here, not only vrata, both bathing and fasting are found treated as 艣膩stric means, prescribed for purification. For example, someone may touch a bauddha, a 辫腻艣耻辫腻迟补, a 苍腻蝉迟颈办补 or a dvija (who is opponent to the practice of brahmanic culture).
He who touches anyone of them, must take bath with all the clothes he is wearing on, as means of expiation.[47] The same procedure is applicable when he touches 肠补颈迟测补惫峁沰峁 (a tree planted at the site of a crematory), 测奴辫补办腻峁ａ弓丑补 (a wooden framework to which the neck of a sacrificial victim is tied at a time of immolation), 肠补峁囜笉腻濒补 and a seller of 蝉辞尘补濒补迟腻 (a kind of creeper whose growth is governed by the waxing and wanting of the moon) for expiation.[48] While observing a vrata, if a vratin touches madya (wine), then he requires to perform fast for one night, besides taking 辫补帽肠补驳补惫测补 to attain purification. A good number of 厂尘峁泃颈蝉 hold discussion on impurity caused by menstruation.[49]
膧辫补蝉迟补尘产补 termed a menstruated woman who is on the first day of her period as 肠腻峁囜笉腻濒墨, on the second day as 产谤补丑尘补驳丑腻迟颈苍墨 and on the third day as 谤补箩补办墨. She regains her personal purity on the fourth day of her period.[50]
There is limitation to impurity caused on account of touch. In some cases, for example-during pilgrimage, marriage, 测补箩帽补 and festival etc. touch does not carry sin.[51] Some particular articles viz., raw meat, honey, butter, paddy, milk, edible leaves of plants and creepers, lotus-stems, sesame, sugarcane-juice, fruit, cakes fried in ghee or oil etc. and articles coming from the house of a 艣奴诲谤补 are generaly pure.[52]
xiv) Nindita-pratigraha-辫谤腻测补艣肠颈迟迟补
In respect of conducting a condemnable act, the 产谤腻丑尘补峁嘺, thereby being involved in it, requires to observe vrata. But performing religious activities pertaining to a degraded 肠补峁囜笉腻濒补 one has to observe vrata for twelve years.[53]
xv) Nindita-viv膩ha-辫谤腻测补艣肠颈迟迟补
Expiation attracts a marriage when it is a condemnable one. For example-when a dvija wilfully marries a woman of lower class, then he is required to undergo a vrata for one year, besides following other injunctions. Normally, the father is the sole authority of his unmarried daughter. Next to him, her grand-father and then mother will be the authority. Receiving the command of the mother, her son can give her (daughter鈥檚) marriage. Again, the mother herself is capable to solemnize the marriage of her daughter, however without uttering mantras.[54]
xvi) Avikreyavikraya 辫谤腻测补艣肠颈迟迟补
顿腻尘辞诲补谤补 惭颈艣谤补 deals with some other vratas to be practised to expiate sin. Here, the sin is occured by selling some commodities, which are not saleable by the 产谤腻丑尘补峁嘺s. Accordingly, if a 产谤腻丑尘补峁嘺 sales fruits, flowers, leather, vidala (a kind of clean d膩l), oil, sesame, etc. he has to perform 辫谤腻箩腻辫补迟测补惫谤补迟补. So also, to expiate sin, the seller of meat, lac, honey, copper pot, weapon etc. requires to practice mah膩蝉腻苍迟腻辫补苍补惫谤补迟补. One who sells temple land, shrine, a place of sacrifice, holy tank etc. will surely attract tapta办峁沜肠丑谤补 to expiate sin. Under the heading 箩腻迟颈产丑谤补峁僺补办补谤补, 顿腻尘辞诲补谤补 惭颈艣谤补 includes five other types of sin viz., j膩ti产丑谤补峁兣沘kara, sa峁卥ar墨kara峁嘺, ap膩trikara峁嘺, mal膩phaha and 辫谤补办墨谤峁嚹乸腻迟补办补. These are found discussed independently in the 惭补苍耻蝉尘峁泃颈 (惭补苍耻蝉补峁僪颈迟腻)[55]
The 箩腻迟颈产丑谤补峁僺补办补谤补 in the present context covers the sin comprising killing of insect, beast, fish, snake, homosexuality, service to 艣奴诲谤补, trade with and accepting money from the condemnable ones, falsehood, physical torture of a 产谤腻丑尘补峁嘺, selling of product not to be sold etc. in its scope. For the sinners, the means of expiation suggested are 办峁沜肠丑谤补 s膩nt膩pana, 辫谤腻箩腻辫补迟测补 and 迟补辫迟补办峁沜肠谤补辫补苍补 as the case may be.[56] xvii) 艢ava艣耻诲诲丑颈
For purification of corpse, there is prescription stated in the Dh.s膩s. When a corpse is touched by a 肠补峁囜笉腻濒补, the nearest relatives of the corpse require to practice a selected vrata meant for it. Generally the vratas meant for all the four castes serially are named鈥攃腻苍诲谤腻测补苍补, 艣r墨办峁沜肠丑谤补 and 辫补谤峁嘺办峁沜肠丑谤补.[57]
xviii) Vr膩tya-辫谤腻测补艣肠颈迟迟补
Expiation is allowed to a 惫谤腻迟测补 who remains uninitiated at proper time for the purpose. For this reason he is degraded from 蝉腻惫颈迟谤墨. As such, a 惫谤腻迟测补 is discarded by the Aryan as stated in the 惭补苍耻蝉尘峁泃颈 (惭补苍耻蝉补峁僪颈迟腻)[58] A 惫谤腻迟测补 remains cut off from the matrimonial and other religious activities. To expiate this sin he is required to perform the sacrifice called 惫谤腻迟测补峁ａ弓oma.[59]
xix) Yaj帽opavitacchedana-辫谤腻测补艣肠颈迟迟补
When a sacred thread i.e., 测补箩帽辞辫补惫墨迟补 of a 产谤腻丑尘补峁嘺 is torn off and a man of antyaja class touches it, then the 产谤腻丑尘补峁嘺 would require to observe 肠腻苍诲谤腻测补峁嘺惫谤补迟补 to expiate sin. Only after that, he will be fit to acquire a sacred thread afresh.
xx) Dharmada峁囜笉a
There is a process of procuring religious fine i.e. 诲丑补谤尘补诲补峁囜笉补 preached in the 顿丑补谤尘补艣腻蝉迟谤补 The assembly (i.e., 蝉补峁冡梗补诲) of the learned is the authority to proclaim the final decision which is not explicit in the 艣腻蝉迟谤补蝉. The fine thus collected is distributed among the members of the 辫补谤颈峁诲 and the aspirants.[60]
At the end of this pariccheda, 顿腻尘辞诲补谤补 惭颈艣谤补 has introduced some important vratas along with their definitions. Some of the vratas he has discussed are鈥�肠腻苍诲谤腻测补峁嘺, 辫谤腻箩腻辫补迟测补, k峁沜chr膩ti办峁沜肠丑谤补, 补迟颈办峁沜肠丑峁沘谤丑, tapta办峁沜肠丑谤补, 艣颈蝉耻肠腻苍诲谤补测补峁嘺, 尘补丑腻蝉腻苍迟补辫补苍补,etc.
Footnotes and references:
[1]:
产谤补丑尘补丑补迟测腻 蝉耻谤腻辫腻苍补峁� 蝉迟别测补峁� 驳耻谤惫补峁単补苍腻驳尘补岣�/
mah膩nti p膩tak膩ny膩hu岣� 蝉补峁僺补谤驳补艣c膩pi tai岣� saha// 惭补苍耻蝉补峁僪颈迟腻, xi.53
[2]:
[3]:
Ibid., p.9
[4]:
prayojako'numant膩 ca 补苍耻驳谤腻丑补办补 eva ca/
苍颈尘颈迟迟墨 ca tath膩 s膩k峁Ｄ乼vadhakart膩 pa帽cavidho vadh墨//
Ibid., p.11
[5]:
膩kro艣itast膩岣峣to v膩 dhanairv膩 parip墨岣峣ta岣�/
yamuddi艣ya tyajet pr膩峁嚹佱箖stam膩hur brahmagh膩takam//
Ibid., p.16
[6]:
惭补苍耻蝉补峁僪颈迟腻, xi/72
[7]:
[8]:
[9]:
驳耻谤耻峁� v膩 b膩lav峁沝dhau v膩 br膩hmana峁� v膩 vahu艣rutam/
膩tat膩yinam膩y膩nta峁� hany膩dev膩bic膩rayan// 惭补苍耻蝉补峁僪颈迟腻, VIII/350
[10]:
str墨峁嚹乵ardha峁� prad膩tavya峁僾峁沝dh膩n膩峁� rogi峁嚹乶迟补迟丑腻/
p膩do b膩le峁 诲腻迟补惫测补岣� 蝉补谤惫补辫腻辫别峁补测补尘惫颈诲丑颈岣�// 骋补峁単腻箩补濒补 I, p.35
[11]:
辫补谤颈峁诲 y膩 br膩hma峁嚹乶膩m r膩j帽膩m s膩 诲惫颈驳耻峁嚹� 蝉尘峁泃腻/
惫补颈艣测腻n膩m t峁沢u峁嚹� prokt膩 艣奴诲谤腻峁嚹乶tu caturgun膩//
Ibid.,p.39
[12]:
str墨艣奴诲谤补vi峁� 办峁迟谤补vadho n膩stikya帽copap膩takamiti//
Ibid., p.53
[13]:
丑补迟惫腻 tu 产谤腻丑尘补峁嚹箖 vipra艣caret 峁Ｄ佱笉v膩峁ka峁僾ratam/
迟谤补颈惫腻谤峁办补苍迟耻 谤腻箩补苍测腻峁� 惫补颈艣测腻m s膩rdhantu vatsaram/
navam膩santath膩 艣奴诲谤腻maj帽膩n膩dardhameva ca//
Ibid.,p.53
[14]:
y膩vajj墨va峁� 惫谤补迟补峁� kurjy膩t丑补迟惫腻 k膩m膩t svam膩taram/
atr膩pyaj帽膩nata岣� kurjy膩tvar峁Ｄ佱箛i dv膩da艣aiva tu//
Ibid.,p.56
[15]:
[16]:
[17]:
驳腻艣肠别岣嶀笉丑补苍测腻迟迟补蝉测腻艣肠补谤尘补峁嚹� 辫补谤颈惫别峁ａ弓颈迟补岣� 峁峁噈腻蝉腻苍/
办峁沜肠丑谤补峁僼aptakrcchra帽膩nuti峁ａ弓het 惫峁涐梗补bha vehatau dady膩t膩miti//
Ibid ., p.72
[18]:
k峁ａ弓ro viprasya g膩峁� 丑补迟惫腻 dady膩da峁ａ弓膩da艣膩thag膩岣�/
vai艣yo dv膩da艣ag膩岣� 艣奴dro dhenu峁tka峁� samuts峁沯et//
Ibid., p. 76
[19]:
k膩峁ａ弓he 艣膩nt膩tapnam kury膩t 辫谤腻箩腻辫补迟测补m tu lo峁ａ弓rake/
tapta 办峁沜肠丑谤补ntu p膩峁Ｄ佱箛e 艣astre c膩pyati 办峁沜肠丑谤补kam//
Ibid., p.86
[20]:
辫腻诲补mekamcaredrodhe dvau 辫腻诲补u bandhane caret/
yojane 辫腻诲补h墨na峁� sy膩ccaret sarvam nip膩tane// Sixteen Minor Smrtis, Vol.I, p.212
[21]:
ativ膩h膩tidoh膩ya峁� n膩sik膩bhededenena v膩/
nad墨parvatasa峁價odhe m峁泃e p膩donam膩caret//
Ibid., Vol.I, p.212
[22]:
[23]:
mu峁amo峁 karo vipro惫谤补迟补峁� 肠腻苍诲谤腻测补峁嘺 caret/
辫谤补测辞箩补办补岣� tu kurv墨ta vratas膩rdha峁� vi艣uddhayet//
Ibid.,p.112
[24]:
vapana峁� naiva n膩r墨峁嚹佱箖 n膩nuvrajy膩 jap膩dikam/
na go峁ａ弓he 艣ayanant膩s膩峁� nac膩dadhyrgav膩jinam//
Ibid., p.115
[25]:
[26]:
惭补苍耻蝉补峁僪颈迟腻, xi. 93
[27]:
caturvar峁嘺i na p膩tavy膩s tath膩 str墨bhi岣� ca 产腻濒补办补iriti/
艣奴诲谤补sya 蝉耻谤腻辫腻苍补 pr膩ya艣citt膩艣rava峁嚹乨anuktani峁峁泃墨n膩mitya 肠腻苍诲谤腻测补峁嘺m prat墨yate// 骋补峁単腻箩补濒补 I, p.130
[29]:
Ibid., p.149
[31]:
补诲丑补岣� 艣腻测墨 jat膩dh膩r墨 辫补谤峁嘺m奴la 辫丑补濒腻艣补苍补岣�/
eka办腻濒补峁� sama艣n膩no var峁 tu dv膩da艣e gate//
Ibid., p.168
[33]:
ma峁噄mukt膩 prab膩l膩n膩峁� t膩mrasya rajatasya ca/
aya岣� k膩峁僺yopal膩n膩帽ca dv膩da艣aha峁� ka峁嚹乶nat膩//
Ibid., p.171
[35]:
骋补峁単腻箩补濒腻谤迟丑补辫谤补惫别艣颈办腻峁玨腻, p.199
[36]:
gurutalpyabhibh膩峁ai nastlpesvapy膩dayomaye/
s奴rmim jvalantim v膩艣li峁en m峁泃yun膩 sa bi艣udhyati// 惭补苍耻蝉补峁僪颈迟腻, Xi. 102
[37]:
苍颈迟测补峁� tri峁峁嘺vaasn膩y墨 办峁泃惫腻 辫补谤峁嘺kuti vane补诲丑补岣� s膩y墨 jat膩dh膩r墨 辫补谤峁嘺m奴la辫丑补濒腻艣补苍补岣�/
驳谤腻尘补峁� 惫颈艣别迟补 产丑颈办峁Ｄ乺迟丑补峁� svakarma 辫补谤颈办墨谤迟补测补苍/
别惫补峁� 办腻濒补峁� 蝉补尘腻sth膩ya var峁 ca dv膩da艣e gate// Sixteen Minor Smrtis, Vol.II, p. 172
[38]:
pit峁泇yadv膩ragamane bh膩t峁沚h膩ray膩 game 迟补迟丑腻/
gurstalpam惫谤补迟补峁� kury膩t tasy膩ny膩 ni峁峁泃inarca//
Ibid., Vol.I, p. 158
[39]:
rajaka 肠补谤尘补办腻谤补岣� ca natou varu岣峚 eva ca/
kaivarttamedabhill膩艣ca saptaite c膩ntayaj膩 蝉尘峁泃腻//
Ibid., Vol.I, p.205
[40]:
gauriko mairici mair墨 do岣峣ko vo岣峣ka岣� simi岣�/
nag膩岣� kuv膩c膩 mlecch膩艣ca sarvae pratantyaja 蝉尘峁泃腻/
驳补迟惫腻 te峁Ｄ乵 striyo moh膩t kamoto 产谤腻丑尘补峁嘺h 蝉补办峁泃/
var峁meka峁� 惫谤补迟补峁� kury膩ddh膩y膩s膩 诲惫颈驳耻苍补峁� 蝉尘峁泃补峁�//
39 vai艣膩岣� ca br膩hma峁噊 驳补迟惫腻 办峁沜肠丑谤补meka峁� 蝉补尘腻caret/
别惫补峁� 艣耻诲诲丑颈 蝉补尘腻 办丑测腻迟腻 sa峁僾artasya vaso yath膩//
Ibid., Vol.I, p. 273
[41]:
gauriko mairici mair墨 do岣峣ko vo岣峣ka岣� simi岣�/
nag膩岣� kuv膩c膩 mlecch膩艣ca sarvae pratantyaja 蝉尘峁泃腻/
驳补迟惫腻 te峁Ｄ乵 striyo moh膩t kamoto 产谤腻丑尘补峁嘺h 蝉补办峁泃/
var峁meka峁� 惫谤补迟补峁� kury膩ddh膩y膩s膩 诲惫颈驳耻苍补峁� 蝉尘峁泃补峁�//
[42]:
vai艣膩岣� ca br膩hma峁噊 驳补迟惫腻 办峁沜肠丑谤补meka峁� 蝉补尘腻caret/
别惫补峁� 艣耻诲诲丑颈 蝉补尘腻 办丑测腻迟腻 sa峁僾artasya vaso yath膩//
Ibid., Vol.I, p. 273
[43]:
鈥槼Р贯箖s补谤驳墨鈥搉irgame鈥� iti patitai岣� saha办峁泃补 sa峁僺arg膩峁嚹佱箖 鈥榥igarmah鈥� p膩p膩pagama岣�/
yath膩 sa峁僺argobhabet tatjanya p膩pambhabet// 骋补峁単腻箩补濒补 I, p.205
[45]:
痴颈峁ａ箛耻蝉尘峁泃颈, XXXIV. I
[46]:
惭颈艣谤补, 顿腻尘辞诲补谤补, 骋补峁単腻箩补濒补 I, p.201
[47]:
bauddh膩n p膩艣upat膩n艣caiva lok膩yatika n膩stik膩n/
bikarmasth膩n dvij膩n 蝉辫峁涐梗峁璿腻 sacelo jalam膩vi艣et// 骋补峁単腻箩补濒补 I, p.211
[48]:
肠补颈迟测补惫峁沰峁艣citi yy奴rpa 肠腻峁囜笉腻濒补岣� 蝉辞尘补惫颈办谤补测墨/
eta峁僺at tu 产谤腻丑尘补峁嘺岣� p峁涐梗峁璿膩 sacelo jalam膩vi艣et//
Ibid.,p.211
[49]:
rajasval膩 yad膩 艣p峁涐梗峁� 艣耻苍腻 艣udre峁嘺 caiva hi/
upo峁a rajan墨mek膩峁� pa帽cagavyena 艣udhyati// Sixteen Minor Smrtis, Vol. I, p.188
[50]:
prathame'hi 肠腻峁囜笉腻濒墨 dvit墨ye 产谤补丑尘补驳丑腻迟颈苍墨/
trit墨ye 谤补箩补办墨 prkt膩 caturthe'hi 艣udhyati// Sixteen Minor Smrtis,Vol. I,VII.4
[51]:
诲别惫补测腻迟谤腻 viv膩he峁 yaj帽e峁 pratate峁 ca/
utsave峁 ca sarve峁 蝉辫峁涐梗峁璿腻 sp峁涐梗峁璱rna du峁ati// 骋补峁単腻箩补濒补 I, p.215
[52]:
[53]:
p膩tit膩ntya 艣vap膩k膩n膩m y膩janan 艣谤腻诲诲丑补 蝉补峁僩谤补丑补尘/
办峁泃惫腻 dv膩da艣avar峁Ｄ佱箛i vratam c墨rtv膩 bi艣udhyati// 骋补峁単腻箩补濒补 I, p.227
[55]:
惭补苍耻蝉补峁僪颈迟腻, xi.66-70
[56]:
caret s膩nt膩pana峁� k峁沜ch峁沘峁� 辫谤腻箩腻辫补迟测补manicchay膩/
atyant膩bhy膩sata岣� kury膩t dvigu峁嘺帽caitad eva // 骋补峁単腻箩补濒补 I, p.239
[57]:
肠腻苍诲谤腻测补峁嘺峁� par膩ka帽ca 艣ri办峁沜肠丑谤补峁� 辫补谤峁嘺 办峁沜肠丑谤补kam/
kury膩tte峁Ｄ佱箖 vi艣uddhyartha峁� yath膩var峁嘺manukram膩t//
Ibid., p.249
[58]:
ata 奴rdha峁� trayo'pyete yath膩k膩lamasa峁僺k峁泃膩岣�/
蝉腻产颈迟谤墨辫补迟颈迟腻 惫谤腻迟测腻 产丑补惫补苍迟测腻谤测补惫颈驳补谤丑颈迟腻岣�// 惭补苍耻蝉补峁僪颈迟腻, II.39
[59]:
鈥湵拱宄俨獠� 峁ａ弓om膩diti鈥�/ 骋补峁単腻箩补濒补 I, p.254
[60]:
诲丑补谤尘补诲补峁囜笉补sya bh膩gaika峁� n峁沺asyaiva prakalpayet/
sabh膩sado'pi bh膩gaika峁� bh膩gaika峁� dharmadar艣ina iti//
Ibid., p.265