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1. If, untired, he performs three suppressions of his breath according to the rule, the sins which he committed during a day and a night are instantly destroyed. 1

2. Seated during the evening prayer, he removes by (three) suppressions of his breath all guilt which 2

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he incurred during the day by deeds, thoughts, or speeches.

3. But standing during the morning prayer, he removes by (three) suppressions of his breath all guilt which he incurred during the night by deeds, thoughts, or speeches.

4. But sixteen suppressions of breath, accompanied by (the recitation of) the Vyâhritis and the syllable Om, repeated daily, purify after a month even the slayer of a learned Brâhmana. 4

5. Even a drinker of spirituous liquor becomes pure, if he mutters the (hymn seen) by Kutsa, 'Apa nah sosukad agham,' and (the hymn seen) by Vasishtha (which begins with the word) 'Prati,' the Mâhitra (hymn), and the Suddhavatîs. 5

6. Even he who has stolen gold becomes instantly free from guilt, if he once mutters (the hymn beginning with the words) 'Asya vâmasya' and the Sivasamkalpa. 6

7. The violator of a Guru's bed is freed (from sin) if he repeatedly recites the (hymn beginning) 'Havish pântam agaram' and that (beginning) 'Na tam amhah' and mutters the hymn addressed to Purusha. 7

8. Or plunging into water he may thrice mutter the Aghamarshana. Manu has declared that the (effect is the) same as if he had gone to bathe at a horse-sacrifice. 8

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9. An offering consisting of muttered prayers is ten times more efficacious than a sacrifice at which animals are killed; a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) one thousand times. 9

10. The four Pâkayagñas and those sacrifices which are enjoined by the rules of the Veda are all together not equal in value to the sixteenth part of a sacrifice consisting of muttered prayers. 10

11. But, undoubtedly, a Brâhmana reaches the highest goal by muttering prayers only; whether he perform other (rites) or neglect them, he is called a Brâhmana who befriends all creatures (maitra). 11

12. The sins of those who are intent on muttering prayers, of those who offer burnt-oblations, of those who are given to meditation, of those who reside in sacred places, and of those who have bathed after performing the vows called Siras, do not remain. 12

13. As a fire, fanned by wind, burns brighter, and (as its flame grows) through offerings (of butter), even so a Brâhmana who is daily engaged in

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muttering sacred texts shines with a brilliant lustre.

14. The destruction of those who fulfil the duty of daily study, who constantly restrain themselves, who mutter prayers and offer sacrifices has never been known (to happen). 14

15. Let him who is desirous of purification repeat, though he be charged with all sins, the divine (Gâyatrî), at the most one thousand times, or one hundred times as a medium (penance), or at least ten times (for trivial faults).

16. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a Vaisya and Sûdra by their wealth, the highest among twice-born men by muttered prayers and burnt-oblations.

17. As horses (are useless) without a chariot, as chariots (are useless) without horses, even so austerity (is useless) to him who is destitute of sacred learning, and sacred learning to him who practises no austerities.

18. As food mixed with honey, or honey mixed with food, even so are austerities and learning, joined together, a powerful medicine.

19. No guilt taints a Brâhmana who possesses learning, practises austerities, and daily mutters sacred texts, though he may constantly commit sinful acts.


126:1 XXVI. The verb dhârayet, 'performs,' seems to be used in order to indicate that, according to the Yogasâstra, three Prânâyâmas make one Dhâranâ; see Yâgñavalkya III, 201.

126:2-3. Regarding the position at the Sandhyâ prayers, see also above.

127:4 Identical with Manu XI, 249; see also Vishnu LV, 2.

127:5 Identical with Manu XI, 250. The Vedic texts mentioned are Rig-veda I, 97, 1; VII, 80 X, 185; VIII, 84., 7-9.

127:6 Manu LI, 251. The Vedic texts alluded to are Rig-veda I, 164; and an Upanishad.

127:7 Identical with Manu XI, 252. The Vedic texts mentioned are Rig-veda X, 88; X, 126; X,,90.

127:8 Manu XI, 260--261; Vishnu LV, 7.

128:9 Manu II, 85; Vishnu LV, 19. The term ârambhayagña, translated by 'an offering at which animals are slain,' is taken by Krishnapandita to mean pâthayagña, 'an offering consisting of Vedic mantras recited aloud.' The word may be taken in several ways, but the various reading vidhiyagña in Manu's verse induces me to adopt the translation given above.

128:10 Identical with Manu II, 86, and Vishnu LV, 20. Regarding the four Pâkayagñas, see Professor Jolly's note on Vishnu. In my opinion the four classes of rites huta, ahuta, prahuta, and prâsita are meant.

128:11 Identical with Manu II, 87.

128:12 'After performing the vows (called) Siras,' i.e. those which are known in the Upanishads, which are called agnidhârana and so forth, and whose head (siras) consists in the worship of the teacher: Krishnapandita. Mundaka Upanishad III, 2, 10.

129:14 Manu IV, 146.

Next: Chapter XXVII