Chapter 90 - The expiatory rites of the ascetics (yati-prāyaścitta)

Sūta said:—

1. Henceforth, I shall mention decisively the mode of expiation [prāyaścitta] by asectics. This is recounted by Siva and it makes adequate atonement for the sins of ascetics.

2. Sins are of three types: those originating from speech, mind and body. It is by these that the universe is encompassed always, by day and by night.

3. “Without activities the world cannot be sustained even, for a moment”, says the sacred Śruti. It is the only instrument that is conducive to longevity and sustenance.

4. It is only to the unerring that the yoga becomes accessible. Indeed, yoga is the greatest strength. There is no other auspicious thing for men. that is greater than yoga.

5-7. Hence, learned men endowed with virtue praise yoga. They shall conquer (ignorance) by knowledge and attain excellent aiśvarya. After seeing the greatest being inferior to none, the self-possessed ones will attain that region. There are main and subsidiary holy rites to be observed by the mendicants (Bhikṣus). Expiatory rites are also laid down for violating any of them.

By carnally approaching a woman the mendicant incurs sin and for that the following expiatory rite [prāyaścitta] is mentioned.

8. He shall perform Prāṇāyāma and observe the rite Sāntapana.^[1] Then, with great concentration and attention at the end, he shall perform the Kṛcchra^[2] rite in accordance with the direction.

9-10. Again the Bhikṣu shall return to the hermitage and perform the rite alertfully. Learned men say that a virtuous falsehood does not injure one. Still it should not be pursued. Its mere context is terrible. The expiatory rite is fasting for a night and a day and a hundred Prāṇāyāmas.

11. Evil utterance and discussion shall not be pursued by an ascetic desirous of attaining Dharma. Thieving shall not be indulged in even when he is in. great distress.

12-13. Śruti says that there is no evil greater than stealing. What is mentioned as “stealing” is a great violence that is inseparable from it. What is named “wealth” constitutes the external vital airs (Prāṇas). Hence, he who takes away the wealth of anyone really takes away the vital airs of that person.

14-15. A person who is wicked in mind becomes one who has transgressed the bounds of good conduct by doing so (i.e. by stealing). He becomes one who has fallen down, from his holy rite. He shall repent for it again and again and perform the rite of Cāndrāyaṇa^[3] for a year in accordance with the injunctions laid down in scriptures. So says Śruti. At the end of the year he shall eliminate all his sins. The Bhikṣu shall then alertfully repent and perform the rites.

16-17a. The Bhikṣu shall abstain from injury to all living beings mentally, verbally and physically. If the Bhikṣu injures animals and worms even unwittingly he shall perform the rite of Kṛcchrātikṛcchra or Cāndrāyaṇa.

17b-18a. If, on seeing a woman, the ascetic were to have involuntary emission of semen due to his weakness, he shall observe sixteen prāṇāyāmas.

18b-19a. Now the expiatory rite [prāyaścitta] of a brahmin who has seminal emission during the day time, is laid down. He shall observe fast for three nights and perform hundred prāṇāyāmas.

19b-20a. If he has nocturnal emission he shall take a clean bath and have twelve Dhāraṇās. O brahmins, by means of the prāṇāyāma, one becomes a pure soul and free from sins.

20b-21. The following are forbidden foodstuffs for ascetics viz.—alms from a single house every day, honey, wine, flesh (meat), uncooked food as well as salt itself. Expiatory rites [prāyaścitta] are laid down for violating anyone of these.

22-23. He is freed from that sin by the observance of Prājāpatya and Kṛcchra. In regard to other transgressions whether mental, verbal or physical he shall consult good men and perform what they lay down.

24. One shall view a lump of clay and gold alike and parform the rites. He shall be pure and clean. He shall have great concentration and attention in regard to all living beings. By living thus he attains that stable, unchanging and great abode from where he is not born again.

Footnotes and references:

[1]:

sāntapana [sāntapanam]—a rigid penance; cf. Manu. II.213; also Mitākṣarā on Yājñavalkya (prāyaścitta).

[2]:

Śivatoṣiṇī. supplies prājāpatya [prājāpatyam] with kṛcchra [kṛcchram]. For detail, see p. 45 note 62.

[3]:

Cāndrāyaṇa: See p. 45 note 61.