Part 2.1 - Summary of the Prāyaścitta-prakaraṇa

[Full title: The first part of the Gaṅgājala (1) Summary of the Prāyaścitta-prakaraṇa]

[Note: The first part of the Gaṅgājala is named Bālaprabodha i.e., Gaṅgājala I Dāmodara Miśra 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) Prāyaścitta and (ii) Vivāhyastrī-nirūpaṇa. (i) Prāyaścitta—The word prāyaścitta 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 ācāra and vyavahāra. (ii) Vivāhyastrī-nirūpaṇa is the second prakaraṇa of the Gaṅgājala 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) Mahāpataka-nirūpaṇa

Dāmodara Miśra deals with the vadhaprayoga under the head mahāpātakanirūpaṇa. This mahāpātaka is of five classes. They are-i) killing of brāhamaṇa, ii) drinking of wine, iii) theft, iv) illegitimate intimacy with preceptor’s wife and v) an associate with the perpetrator of any one of the above four grave sinners.^[1]

ii) Brahmahātya

The author has classified the perpetrators of killing the brāhamaṇas into three classes. They are-

1. Jñāna kāmakṛta;
2. Jñānā-kāmakṛta;
3. Ajñānā-kāmakṛta;

The perpetrator of the first one i.e., jñānakāmakṛta becomes a sākṣādvadhī. Here, his killing of the brāhamaṇa 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 prājāpatyavrata for three years as a means of expiation. In this type, if a brāhamaṇa is killed in a track which is actually meant for a deer, then the perpetrator’s duration of vrata is reduced to one year, but if he, with the same track intends to kill the brāhamaṇa, he will be the sākṣādvadhī.^[3]

iii) Five types of killers

In connection with the killing of a brāhmaṇa, furthermore five types of killers are determined. They are—prayojaka, anumantā, anugrāhaka, nimittī, and sākṣadvadhakartā.^[4]

Out of the five perpetrators the prayojaka is of two types, viz., apravṛttapravarttaka, pravṛttotsāhajanaka. The anugrāhaka is also of two types–they are anugrahakaravyudāsī and vimanaskara. The nimittī may be explained in two ways. Firstly somebody may be rebuked, beaten and harassed by his oppressor to grab the former’s 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 nimittī.^[5]

iv) Bramavadha-prāyaścitta

Dāmodara Miśra suggests that expiation through performance of prescribed vratas till death for the perpetrator of jñānakāmakṛdvadhī is the common injunction to all castes. Accordingly, the sākṣadvadhī 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 akāmakṛt 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 ajñānākāmakṛt perpetrator, Dāmodara Miśra states that, if such a perpetrator kills his father, mother, brother, preceptor, a śrotriyabrāhmaṇa or a sāgnika, then he is aksed to observe a life–long vrata till his death.^[8]

The smṛtinibandhakāras, however prescribed some anukalpavidhis i.e., secondary injunctions against the original injunctions. For example, for expiation of any kind of the mahāpātakas, in place of observance of vrata for twelve years, an ajñānākamakṛt perpetrator can give a gift of three hundred cows.

Dāmodara Miśra, however refers to adoṣa and alpadoṣa in respect of killing of a brāhmaṇa in different situations. For example, if a preceptor, old man, infant, brāhmaṇa or an erudite person appears as an ātatāyī, he must be killed without any hesitation.^[9] It is an example of adoṣa requiring no expiation. The alpadoṣa, on the other hand, is that sin which is committed by a woman, old man, deceased person and bālaka. Here the quantum of expiation is reduced to half of the full-prescribed expiation.^[10]

One pariṣadvrata is found treated here in the brahmavadha prāyaścitta by the author. It is related to expiation of sin committed by anyone belonging to four castes in general. Accordingly, when any one of kṣatriya, vaiśya or śūdra caste unknowingly, becomes the killer of a brāhmaṇa, one must perform pariṣadvrata. On the basis of it the measure of expiation for kṣatriya and the rest two castes will be respectively two times, three times and four times more than that of the expiation fixed for a brāhmaṇa perpetrator.^[11]

v) Strīvadha-prāyaścitta

While discussing the expiation of mahāpātakas Dāmodara Miśra deals with upapātakas 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 upapātaka class, no injunction is found for expiation of sin till death i.e., prānāntika prāyaścitta. When a brāhmaṇa knowingly kills a brāhmaṇī or a kṣatriyā or vaiśyā or śūdrā, 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 upapātaka, 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-prāyaścitta

Govadha i.e., killing of cow is included in the upapātaka class.The author in this context, suggestes the slaughterers to follow injunctions prescribed by different

smṛtikāras 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 (kṣāra) and black-salt in a limited measure.^[15] When a brāhmaṇa kills the vṛṣa offered in the vṛṣotsarga yāga, he has to perform vrata for three years to expiate sin.^[16]

According to Vasiṣṭḥa, if a brāhmaṇa commits the crime of killing of a cow (govadha) that belongs to a kṣatriya, he should observe kṛcchra or taptakṛcchravrata 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 vṛṣabha or one cow as fees provided the killed one is either vṛṣava or vehat.^[17]

If the slaughtered cow belongs to a śūdra, then the sinner should drink pañcagavya, restrict himself from sense organs for a month, sleep at the cow-shed and donate eight dhenus as dakṣiṇā at the end of observance of kṛcchrātikṛcchravrata. On the other hand, if a kṣatriya or a vaiśya or a śūdra kills the dhenu of a brāhmaṇa, then the killer should respectively donate eighteen, twelve and six dhenus as dakṣiṇā.^[18]

A sākṣādvadhī may use wood, brick, stone or iron as a means to kill a cow. In such cases, the slaughterer requires to observe śāntāpana, prājāpatya, taptakṛcchra and atikṛcchravrata respectively for expiation.^[19]

A nimittī is responsible for the death of a cow for the following four reasons. They are–rodhana (death in confinement), bandhana (death with the halter round the neck), poṣana (death due to poor nourishment) and nipātana (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 poṣana and the entire four quarters for the nipātana, 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 kṛcchraprājāpatyavrata. 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 pāda of the entire penance.^[22]

vii) Asthyādibhaṅga-prāyaścitta

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 prājāpātyavrata. In case of removing the testicles of a bullock by a brāhmaṇa, he is advised to observe cāndrāyaṇavrata for self-purification. If the brāhmaṇa in this case, becomes a prayojaka perpetrator, his expiation will be half of the cāndrāyaṇavrata 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 pāda, the perpetrator required to cut just his nail and hairs only. If it is of two pādas he should shave beard and if it is of three pādas he shall shave all except the śikhā. In case of full penance he should shave everything including śikhā.

If the killer is a woman she should neither follow the cows, nor require to utter Gāyatrī 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 aṅgulas from the end of the lock of her hair.^[24]

viii) Surāpāṇa and Bhuktadoṣa-prāyaścitta

In the second pariccheda i.e., bhuktadoṣapariccheda, the author deals with the penances required to perform due to eating forbidden foods. It should be noted here that, surā (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 smṛtikāras 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 surā viz., gaurī, paiṣṭī and māddhvī, not to be taken by the dvijas as these are the sources of all major sins.^[26]

If the dvijas wilfully take surā, for expiation they should drink a mixture made of surā, 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 surā. If a śūdra drinks it, he must observe cāndrāyaṇavrata.^[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 brāhmaṇa by caste, remains śūdra until his upanayana saṃskāra 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 śūdra or vaiśya or kṣatriya by a brāhmaṇa. If it is done at the house of a śūdra then for expiation he requires to observe one night fast along with pañcagavya-prāśana prāyaścitta.^[28]Again if a brāhmaṇa partakes meal at the house of an antyaja he requires to observe cāndrāyaṇavrata. If it is done wilfully, it will require two more kṛcchravrata. For attaining purification, a brāhmaṇa should observe sāntāpanavrata if he takes meal at the house of an antyaja during aśauca.^[29]

xi) Suvarṇasteya-prāyaścitta

The third pariccheda of prāyaścittaprakaraṇa is related to the stealing of suvarṇa from the possession of a brāhmaṇa. It is the third major sin of the mahāpātaka group where the word suvarṇa denotes a measure of eighty raktikās equivalent to sixteen māṣakas.^[30]

A thief after stealing the suvarṇa from a brāhmaṇa, 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 kāmakṛta sin which is applicable to anyone of the four castes.

An akāmakṛt 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 brāhmaṇa.^[31] For the other three castes it will be reduced to one pāda serially up to śūdra in each case.^[32]

Reference is found for stealing objects other than suvarṇa 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, upavāsa and gift of dhenu are found prescribed.^[33]

x) Saṃkarabhraṃśa-pariccheda

The term saṃkara 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 saṃgrahana^[34], a kind of sin mentioned in the smrtis. The Manusmṛti (Manusaṃhitā) enumerates a list of action belonging to this type of sin. The term bhraṃśa of the heading saṃkarabhraṃśa 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 bhraṃśa i.e., expiation.^[35]

In the context of saṃkara and bhraṃśa, the smṛtikāras 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 Saṃvartasmṛti it is stated that, illicit relation with the wife of a paternal uncle, brother’s 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 taptakṛcchravrata, cāndrāyanavrata 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 kṛcchra cāndrāyaṇa is prescribed for him who is associated with cow etc., and prājāpatya for him who is with bitch etc.

xii) Saṃsargī-Nirgama-Pariccheda

Saṃsargī is the fifth major sinner as mentioned earlier. Saṃsargī 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 saṃsarga.^[44] Out of these, the first five saṃsargas form the laghu saṃsarga group, while the rest four form the guru saṃsarga group. A saṃsargī may involve either in atipātaka^[45] or mahāpātaka sin. His involvement as a saṃsargī in mahāpātaka attracts him to perform of vrata for twelve years, instead of death.^[46]

A saṃsargī 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, vyādha, śailūṣa, venu or carmopajīvi, then he should practise cāndrāyaṇa vrata for one year to expiate sin.

xii) Sarvasaṃgraha-pariccheda

In the Sixth pariccheda, the author deals with various topics concerning penances due to touch, condemnable marriage, selling of products, vrātya, violation of scriptural laws etc. A brief discussion is presented below to indicate the socioreligious status of the mediaeval Kāmarūpa.

xiii) Aspṛśya-sparśaṇa-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 śāstric means, prescribed for purification. For example, someone may touch a bauddha, a pāśupāta, a nāstika 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 caityavṛkṣa (a tree planted at the site of a crematory), yūpakāṣṭha (a wooden framework to which the neck of a sacrificial victim is tied at a time of immolation), caṇḍāla and a seller of somalatā (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 pañcagavya to attain purification. A good number of Smṛtis hold discussion on impurity caused by menstruation.^[49]

Āpastamba termed a menstruated woman who is on the first day of her period as cāṇḍālī, on the second day as brahmaghātinī and on the third day as rajakī. 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, yajña 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 śūdra are generaly pure.^[52]

xiv) Nindita-pratigraha-prāyaścitta

In respect of conducting a condemnable act, the brāhmaṇa, thereby being involved in it, requires to observe vrata. But performing religious activities pertaining to a degraded caṇḍāla one has to observe vrata for twelve years.^[53]

xv) Nindita-vivāha-prāyaścitta

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’s) marriage. Again, the mother herself is capable to solemnize the marriage of her daughter, however without uttering mantras.^[54]

xvi) Avikreyavikraya prāyaścitta

Dāmodara Miśra 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 brāhmaṇas. Accordingly, if a brāhmaṇa sales fruits, flowers, leather, vidala (a kind of clean dāl), oil, sesame, etc. he has to perform prājāpatyavrata. So also, to expiate sin, the seller of meat, lac, honey, copper pot, weapon etc. requires to practice mahāsāntāpanavrata. One who sells temple land, shrine, a place of sacrifice, holy tank etc. will surely attract taptakṛcchra to expiate sin. Under the heading jātibhraṃsakara, Dāmodara Miśra includes five other types of sin viz., jātibhraṃśakara, saṅkarīkaraṇa, apātrikaraṇa, malāphaha and prakīrṇāpātaka. These are found discussed independently in the Manusmṛti (Manusaṃhitā)^[55]

The jātibhraṃsakara in the present context covers the sin comprising killing of insect, beast, fish, snake, homosexuality, service to śūdra, trade with and accepting money from the condemnable ones, falsehood, physical torture of a brāhmaṇa, selling of product not to be sold etc. in its scope. For the sinners, the means of expiation suggested are kṛcchra sāntāpana, prājāpatya and taptakṛccrapana as the case may be.^[56] xvii) Śavaśuddhi

For purification of corpse, there is prescription stated in the Dh.sās. When a corpse is touched by a caṇḍāla, 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—cāndrāyana, śrīkṛcchra and parṇakṛcchra.^[57]

xviii) Vrātya-prāyaścitta

Expiation is allowed to a vrātya who remains uninitiated at proper time for the purpose. For this reason he is degraded from sāvitrī. As such, a vrātya is discarded by the Aryan as stated in the Manusmṛti (Manusaṃhitā)^[58] A vrātya remains cut off from the matrimonial and other religious activities. To expiate this sin he is required to perform the sacrifice called vrātyaṣṭoma.^[59]

xix) Yajñopavitacchedana-prāyaścitta

When a sacred thread i.e., yajñopavīta of a brāhmaṇa is torn off and a man of antyaja class touches it, then the brāhmaṇa would require to observe cāndrāyaṇavrata to expiate sin. Only after that, he will be fit to acquire a sacred thread afresh.

xx) Dharmadaṇḍa

There is a process of procuring religious fine i.e. dharmadaṇḍa preached in the Dharmaśāstra The assembly (i.e., saṃṣad) of the learned is the authority to proclaim the final decision which is not explicit in the śāstras. The fine thus collected is distributed among the members of the pariṣad and the aspirants.^[60]

At the end of this pariccheda, Dāmodara Miśra has introduced some important vratas along with their definitions. Some of the vratas he has discussed are–cāndrāyaṇa, prājāpatya, kṛcchrātikṛcchra, atikṛcchṛarh, taptakṛcchra, śisucāndrayaṇa, mahāsāntapana,etc.

Footnotes and references:

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[1]:

brahmahatyā surāpānaṃ steyaṃ gurvaṅganāgmaḥ/
mahānti pātakānyāhuḥ saṃsargaścāpi taiḥ saha// Manusaṃhitā, xi.53

[2]:

vadho yatra nṛpādeśāt jñānato'pi na kāmataḥ/
brahmaghno'pi na tenātra prāṇatyāgo vidhīyate// Gaṅgājala I, p.7

[3]:

Ibid., p.9

[4]:

prayojako'numantā ca anugrāhaka eva ca/
nimittī ca tathā sākṣātvadhakartā pañcavidho vadhī//
Ibid., p.11

[5]:

ākrośitastāḍito vā dhanairvā paripīḍitaḥ/
yamuddiśya tyajet prāṇāṃstamāhur brahmaghātakam//
Ibid., p.16

[6]:

Manusaṃhitā, xi/72

[7]:

brahmahā dvādaśābdāni kutīm kṛtvā vane vaset/
bhaikṣāśī ātmaśuddyarthaṃ kṛtvā śavaśiroddhvajam//
Ibid., p.23

[8]:

mātaraṃ pitaraṃ hatvā sodaraṃ bhrātaran tathā/
guruṃ hatvā śrotriyañca āhitāgnimathāpi vā/
āhanturjyābadāśvāsād vrataṃ cīrtvā viśudhyati//
Ibid., p.25-26

[9]:

guruṃ vā bālavṛddhau vā brāhmanaṃ vā vahuśrutam/
ātatāyinamāyāntaṃ hanyādevābicārayan// Manusaṃhitā, VIII/350

[10]:

strīṇāmardhaṃ pradātavyaṃvṛddhānāṃ rogiṇāntathā/
pādo bāleṣu dātavyaḥ sarvapāpeṣvayamvidhiḥ// Gaṅgājala I, p.35

[11]:

pariṣad yā brāhmaṇānām rājñām sā dviguṇā smṛtā/
vaiśyānām tṛguṇā proktā śūdrāṇāntu caturgunā//
Ibid.,p.39

[12]:

strīśūdraviṭ kṣatravadho nāstikyañcopapātakamiti//
Ibid., p.53

[13]:

hatvā tu brāhmaṇīṃ vipraścaret ṣāḍvāṣikaṃvratam/
traivārṣikantu rājanyāṃ vaiśyām sārdhantu vatsaram/
navamāsantathā śūdrāmajñānādardhameva ca//
Ibid.,p.53

[14]:

yāvajjīvaṃ vrataṃ kurjyāthatvā kāmāt svamātaram/
atrāpyajñānataḥ kurjyātvarṣāṇi dvādaśaiva tu//
Ibid.,p.56

[15]:

upapātaka saṃjukto goghno māsaṃ yavān pivet/
kṛta vāpo vaset goṣṭhe carmaṇā tena saṃvṛtaḥ/
caturthakālamaśnīyādakṣāra lavaṇam mitam // Manusaṃhitā, xi.107-108

[16]:

devebhyo datta bhūtānāṃ yāgotsṛstagavām tathā/
pratyavāyam dvijaḥ kṛtvā caret traivārṣikam vratam//
Ibid.,p.71

[17]:

gāśceḍḍhanyāttasyāścarmaṇā pariveṣṭitaḥ ṣaṇmāsān/
kṛcchraṃtaptakrcchrañānutiṣṭhet vṛṣabha vehatau dadyātāmiti//
Ibid ., p.72

[18]:

kṣṭro viprasya gāṃ hatvā dadyādaṣṭādaśāthagāḥ/
vaiśyo dvādaśagāḥ śūdro dhenuṣatkaṃ samutsṛjet//
Ibid., p. 76

[19]:

kāṣṭhe śāntātapnam kuryāt prājāpatyam tu loṣṭrake/
tapta kṛcchrantu pāṣāṇe śastre cāpyati kṛcchrakam//
Ibid., p.86

[20]:

pādamekamcaredrodhe dvau pādau bandhane caret/
yojane pādahīnaṃ syāccaret sarvam nipātane// Sixteen Minor Smrtis, Vol.I, p.212

[21]:

ativāhātidohāyaṃ nāsikābhededenena vā/
nadīparvatasaṃrodhe mṛte pādonamācaret//
Ibid., Vol.I, p.212

[22]:

satyeva pālane yatnaśaithilyāt mṛyate yadi/
tadā gopālakastatra pādamekaṃ samācaret// Gaṅgājala I, p.95

[23]:

muṣkamoṣa karo viprovrataṃ cāndrāyaṇa caret/
prayojakaḥ tu kurvīta vratasārdhaṃ viśuddhayet//
Ibid.,p.112

[24]:

vapanaṃ naiva nārīṇāṃ nānuvrajyā japādikam/
na goṣṭhe śayanantāsāṃ nacādadhyrgavājinam//
Ibid., p.115

[25]:

yadyapi dravadravyasyābhyavahāraḥ pāna śabdavācyastathāpi galadesāddho nayanatvena bhakṣaṇa parjyāyatvena tadvyāpyapāne'pi bhakṣaṇa vyavahāra iti// Gaṅgājalārthapraveśikāṭīkā, p.129

[26]:

Manusaṃhitā, xi. 93

[27]:

caturvarṇai na pātavyās tathā strībhiḥ ca bālakairiti/
śūdrasya surāpāna prāyaścittāśravaṇādanuktaniṣkṛtīnāmitya cāndrāyaṇam pratīyate// Gaṅgājala I, p.130

[28]:

^(a) tat pariṣkṛtamapi ekaratropavāsa pūrvaka pañcagavya pānaṃ prāyaścittam/
Ibid., p. 147

[29]:

Ibid., p.149

[30]:

pañcakṛṣnalako māṣaste suvarṇantu ṣoḍaśa//
Ibid., p.168

[31]:

adhaḥ śāyī jatādhārī parṇamūla phalāśanaḥ/
ekakālaṃ samaśnāno varṣe tu dvādaśe gate//
Ibid., p.168

[32]:

kṣatra viṭ śūdrajātīnāṃ pāda pādena hāpayet//
Ibid., p.170

[33]:

maṇimuktā prabālānāṃ tāmrasya rajatasya ca/
ayaḥ kāṃsyopalānāñca dvādaśahaṃ kaṇānnatā//
Ibid., p.171

[34]:

Sarma Doloi, Harinath, Indian Through The Ages of The Smrtis, p.203

[35]:

Gaṅgājalārthapraveśikāṭīkā, p.199

[36]:

gurutalpyabhibhāṣyai nastlpesvapyādayomaye/
sūrmim jvalantim vāśliṣyen mṛtyunā sa biśudhyati// Manusaṃhitā, Xi. 102

[37]:

nityaṃ triṣaṇavaasnāyī kṛtvā parṇakuti vaneadhaḥ sāyī jatādhārī parṇamūlaphalāśanaḥ/
grāmaṃ viśeta bhikṣārthaṃ svakarma parikīrtayan/
evaṃ kālaṃ samāsthāya varṣe ca dvādaśe gate// Sixteen Minor Smrtis, Vol.II, p. 172

[38]:

pitṛvyadvāragamane bhātṛbhārayā game tathā/
gurstalpamvrataṃ kuryāt tasyānyā niṣkṛtinarca//
Ibid., Vol.I, p. 158

[39]:

rajaka carmakāraḥ ca natou varuḍa eva ca/
kaivarttamedabhillāśca saptaite cāntayajā smṛtā//
Ibid., Vol.I, p.205

[40]:

gauriko mairici mairī doḍiko voḍikaḥ simiḥ/
nagāḥ kuvācā mlecchāśca sarvae pratantyaja smṛtā/
gatvā teṣām striyo mohāt kamoto brāhmaṇah sakṛt/
varṣamekaṃ vrataṃ kuryāddhāyāsā dvigunaṃ smṛtaṃ//
³⁹ vaiśāḥ ca brāhmaṇo gatvā kṛcchramekaṃ samācaret/
evaṃ śuddhi samā khyātā saṃvartasya vaso yathā//
Ibid., Vol.I, p. 273

[41]:

gauriko mairici mairī doḍiko voḍikaḥ simiḥ/
nagāḥ kuvācā mlecchāśca sarvae pratantyaja smṛtā/
gatvā teṣām striyo mohāt kamoto brāhmaṇah sakṛt/
varṣamekaṃ vrataṃ kuryāddhāyāsā dvigunaṃ smṛtaṃ//

[42]:

vaiśāḥ ca brāhmaṇo gatvā kṛcchramekaṃ samācaret/
evaṃ śuddhi samā khyātā saṃvartasya vaso yathā//
Ibid., Vol.I, p. 273

[43]:

‘Saṃsargī–nirgame’ iti patitaiḥ sahakṛta saṃsargāṇāṃ ‘nigarmah’ pāpāpagamaḥ/
yathā saṃsargobhabet tatjanya pāpambhabet// Gaṅgājala I, p.205

[44]:

nabadhā śaṃkaraḥ prokto na kartavyo'dhamaiḥ saha //
Ibid., p.200

[45]:

Viṣṇusmṛti, XXXIV. I

[46]:

Miśra, Dāmodara, Gaṅgājala I, p.201

[47]:

bauddhān pāśupatānścaiva lokāyatika nāstikān/
bikarmasthān dvijān spṛṣṭvā sacelo jalamāviśet// Gaṅgājala I, p.211

[48]:

caityavṛkṣaściti yyūrpa cāṇḍālaḥ somavikrayī/
etaṃsat tu brāhmaṇaḥ pṛṣṭvā sacelo jalamāviśet//
Ibid.,p.211

[49]:

rajasvalā yadā śpṛṣṭā śunā śudreṇa caiva hi/
upoṣya rajanīmekāṃ pañcagavyena śudhyati// Sixteen Minor Smrtis, Vol. I, p.188

[50]:

prathame'hi cāṇḍālī dvitīye brahmaghātinī/
tritīye rajakī prktā caturthe'hi śudhyati// Sixteen Minor Smrtis,Vol. I,VII.4

[51]:

devayātrā vivāheṣu yajñeṣu pratateṣu ca/
utsaveṣu ca sarveṣu spṛṣṭvā spṛṣṭirna duṣyati// Gaṅgājala I, p.215

[52]:

āmamaṅsaṃ madhu ghṛtaṃ dhānāḥ kṣīraṃ tathaiva ca/
guḍa takraṃ samaṃ grāhyā nivṛttenāpi sūdrataḥ// Sixteen Minor Smrtis, Vol. I, VIII.18

[53]:

pātitāntya śvapākānām yājanan śrāddha saṃgraham/
kṛtvā dvādaśavarṣāṇi vratam cīrtvā biśudhyati// Gaṅgājala I, p.227

[54]:

mātaiva kanyāṃ tāṃ dadyāt kṛtvā śrāddhaṃ amantrakam//
Ibid., p.233

[55]:

Manusaṃhitā, xi.66-70

[56]:

caret sāntāpanaṃ kṛcchṛaṃ prājāpatyamanicchayā/
atyantābhyāsataḥ kuryāt dviguṇañcaitad eva // Gaṅgājala I, p.239

[57]:

cāndrāyaṇaṃ parākañca śrikṛcchraṃ parṇa kṛcchrakam/
kuryātteṣāṃ viśuddhyarthaṃ yathāvarṇamanukramāt//
Ibid., p.249

[58]:

ata ūrdhaṃ trayo'pyete yathākālamasaṃskṛtāḥ/
sābitrīpatitā vrātyā bhavantyāryavigarhitāḥ// Manusaṃhitā, II.39

[59]:

“vrātya ṣṭomāditi”/ Gaṅgājala I, p.254

[60]:

dharmadaṇḍasya bhāgaikaṃ nṛpasyaiva prakalpayet/
sabhāsado'pi bhāgaikaṃ bhāgaikaṃ dharmadarśina iti//
Ibid., p.265