रामानुजीये विश्वासटिप्पन्यः

TEN Penances 1. Now I will describe the penances. Vayu writes on this subject: Penances should be performed both for sins committed unintentionally and for sins deliberately committed. Even here others make the following observations 2. Sins, one should know, are of three kinds: sins committed by word, thought, and deed. Spread across day and night, they burn the people here. 3. Neither rites nor life lasts long-this is the highest truth the Veda teaches. So, while one is still alive, one should practice penances without any delay.

People begin to take delight in sins when they habitually commit them. Thus these sins increase day by day. It is through penance that a man should purify himself of sins committed both habitually and deliberately. He should continue to purify himself thus until his mind becomes serene. 5. If perchance a yogin inadvertently commits a grievous sin, he should perform just his yogic practice and not undergo any other expiation.
The yogic practices of breath control, withdrawal of senses, and meditation destroy sins committed inadvertently better than any other penitential observance.
This passage points out that penitential observances have to be performed for sins committed habitually or deliberately, while yogic practice is prescribed for sins committed inadvertently. This point is made also by Hārīta: When a man devotes himself in this world to the continuous practice of yoga, even the grievous sins he may have committed are erased.
Atri: If an ascetic is unable to perform penances such as Kṛcchra, lunar fast, Parāka, and Santapana [see Ch. 5.11 n. 5], he should control his breath.
A sin committed by men that takes a day’s fast to erase is undoubtedly erased by silently reciting the triple prayer [see Ch. 5.82] one thousand times.

159 160 Rules and Regulations of Brahmanical Asceticism 10. A sin that a twice-born man destroys by reciting the triple prayer one thousand times is completely destroyed by controlling the breath just one hundred times.

A sin that twice-born men destroy by controlling the breath one thousand times is completely destroyed at once by meditating on Visnu.
Control of breathing, silent prayer, meditation-for a mendicant there is no means of purification other than these. A mendicant, therefore, should perform these alone to purify himself.
By these three means a mendicant, if he controls his breath one hundred times every day, frees himself even from the guilt of killing his father and mother.
Jamadagni: When the control of breathing, mediation, and silent prayer are performed continuously, they burn up all sins, as fire burns a kindling stick.
Vyāsa: A man purifies himself of all the minor sins, as well as of the most grievous ones, when he meditates on Brahman during one quarter of the night.
Gālava: The sight of the Lord is the expiation for all sins." 17. Vayu: Yoga takes root in a vigilant man; indeed, yoga is thought to be the best. There is nothing more beneficial to men than yoga.
It is the greatest of all purifiers, the best of all cleansers. Therefore, the wise recommend it for those who are able to undertake it.
Jamadagni: Alternatively, one should carry out what one’s teacher orders without hesitation; in all matters, whether it is assessing punishments or conferring favors, the teacher is the authority.
Vayu: When a man commits a transgression in thought, word, or deed, he should carry out the collective decision of the assembled judges.2 1. The sight of the Lord may refer to either the inner contemplation of the Lord in meditation, as suggested by the preceding statements, or the sight (darsana) of the Lord that one receives in a temple.
I have taken the term “sabhya” in its more technical sense as people sitting in a formal council. It may also be taken to mean any cultured and educated person, in which case the decision regarding the punishment would be made in a less formal way.
Penances 161 21. Atri: Eating little, austerity, silence, and bathing at dawn, noon, and dusk are likewise prescribed specifically for a mendicant who has committed a minor sin.
After controlling his breath one thousand times, he should silently recite the syllable OM ten thousand times and then the triple prayer twentyfive thousand times in the prescribed manner. A mendicant is purified by performing this vow in the wilderness.
Next I will describe the penance for neglecting the twilight worship. Devala comments in this connection: If, through carelessness, a person who is not sick fails to perform his twilight worship, he is sure to be purified by silently reciting the triple prayer one thousand times.
Garga: A mendicant who neglects to perform his twilight worship is required to do a penance. He should silently recite the triple prayer one thousand times and control his breath one hundred times.
Gālava: He should worship the sun when it is half risen. If he lets that time lapse, he should control his breath twelve times.
Next, the penances relating to begging. Devala writes in this regard: After announcing himself,3 he should not remain long. If he remains a long time, he should control his breath sixteen times. After announcing himself, he should not pay reverence to gods, elders, and the like. If he does so out of ignorance, he should control his breath sixteen times. After announcing himself, he should not neglect to accept the almsfood. If he neglects, he should control his breath thirty times. After announcing himself, he should not eat a full meal from a single house. If he eats, he should perform a Prajapatya penance.
Bharadvāja: He should avoid conversations. If he does so inadvertently, he should control his breath three times. After taking the bowl in his left hand and the triple staff in his right, he should never change the hand in which each is carried. If he changes inadvertently, he should control his breath three 3. When a mendicant arrives at a house, he announces his presence by saying “Lady, give almsfood”; see Ch. 6.174, 183-85. These penances relate to breaking the rules of etiquette accompanying such a request.

162 Rules and Regulations of Brahmanical Asceticism times. He should not let the bowl he carries in his left hand come into contact with the triple staff in his right hand. If he allows them to come into contact, he should control his breath six times. After announcing himself and entering a house, he should not sit down. If he sits anywhere, he should control his breath twelve times. If, through carelessness, a mendicant accepts almsfood at the invitation of a Sudra or a menstruating woman, he should control his breath sixteen times. He should not beg for or accept almsfood after leaving the triple staff outside a house. If he accepts, he should control his breath sixteen times. He should not let the triple staff out of his hand when begging for or accepting almsfood. If he does so inadvertently, he should control his breath one hundred times.

28-31. Devala and Kasyapa: Dogs, donkeys, camels, mice, cats, vultures, monkeys, pigs, blackened wood, a funeral pyre,4 human bones, village fowl, jackals, ungrateful people, Śūdras, drunkards, people who have discarded the sacrificial string, naked people, twice-born men who have entered heretical sects, traitors, people who speak ill of gods or Brahmins, arsonists, mercenary teachers of the law,6 dirt piles, hermaphrodites, and Brahmins who act as temple priests?-if an ascetic touches any of these, he should place his begging bowl on a pure spot and go to an auspicious place of water [see Ch.

4.29 n. 28].

After purifying himself according to the rules, the ascetic should wash with earth and water the part of the body that was defiled, using twelve applications of earth.
Then he should wash all that with water and take a bath. Becoming pure again after sipping some water, he should eat and then control his breath six times.
After sprinkling himself with water repeatedly while reciting the three mantras beginning “Waters, you bring delight” [RV 10.9.1-31, he should per- 4. The reading of the edition is uncertain and possibly corrupt. I have taken “agnicayana” to refer to a funeral pyre, which is the only plausible meaning in the context of human bones, even though that meaning is not standard.
This may include those ascetics of the Advaita tradition who discard their sacrificial strings upon becoming renouncers, some of whom also went naked; Olivelle 1986-87.
The term “dharmavikrayin” literally mean “a seller of dharma.” I have taken it to refer to Brahmins who teach the Vedas in return for monetary compensation. Teachers traditionally taught at no cost to students, although the students were expected to render services to the teacher and to give him a gift at the conclusion of their period of study.
Although the term “devalaka” can refer to any priest who performs temple services, it is specially applied in legal literature to Brahmins who earn their living by such services. One source defines such a person thus: “A Brahmin who devotes himself to idol worship for three years to make a living is called a devalaka. He is forbidden from taking part in offerings to the gods or ancestors.” See Ypra 38.22-23.
Penances form the Aghamarṣaṇa [see Ch. 6.34 n. 16] while standing in the water and bathe once again.
He should take the begging bowl after sprinkling it with water while reciting the triple prayer and again immerse it in water together with his hand.8 36. In this manner a mendicant’s almsfood is purified when it comes into contact with the things listed above. A begging bowl should be purified only when it comes into contact with something else, and not otherwise. 37. If someone continues to use a begging bowl after it has come into contact with a Sudra, dog, crow, and the like, he should observe a lunar fast. 38. Jamadagni: If an ascetic comes into contact with a dog, a crow, a pig, a prostitute, excrement, a donkey, or a camel, he is purified by immersing himself in water together with his almsfood and reciting silently the Aghamarṣaṇa hymn.
Jābāli the Elder: If a renouncer touches a dog or an impure thing while he is on his begging round, after collecting the almsfood he should bathe and control his breath six times.
He should purify the almsfood by reciting the Gayatri verse and the syllable OM; it is made pure by sprinkling it with water while reciting the mantra sacred to Varuna.
Garga: If someone accepts almsfood after the begging bowl has fallen down, he should control his breath thirty times.
Gālava: One should avoid a house in which fish or meat is cooked. If someone accepts almsfood at such a house, he should control his breath twelve times. 43. Devala: If someone begs both within a village and outside it and accepts almsfood from both locations, he should perform the Santapana observance [see Ch.

5.11 n. 5].

Jamadagni: If, after entering one village to beg and failing to obtain any almsfood there, he begs in a second village, he should perform the hot penance." 163 8. The syntax of sakare is unclear, and my translation, “together with his hand,” is tentative. If one separates the words (sa kare) and takes kara to mean sunlight, one could arrive at “. . . immerse it in water, and (leave it) in the sun.” 9. The “hot penance” (taptakṛechra) consists of consuming nothing but hot milk, hot ghee, and hot water and inhaling hot air during an entire day. According to some, each substance is consumed for three days (see MDh 11.214; VaDh 21.21; BDh 164 Rules and Regulations of Brahmanical Asceticism 45. If, after almsfood has been placed in the bowl, an ascetic eats a full meal from a single house, he should control his breath one hundred times to purify himself.
If someone who eats food begged in the manner of a bee1" fails to make the customary oblations of food to the gods," he is sure to be purified only by performing a Prajapatya penance.
If someone who eats food begged in the manner of a bee offers the oblations of food to the gods and then does not eat the food, he becomes pure only after three nights.
Gālava: If an ascetic eats on the same day both the food given by some individual and the food he has obtained by begging, he should silently recite the Gayatri verse ten thousand times.
Devala: If, after setting aside the oblation to the gods in the begging bowl, an ascetic fails to recite the appropriate mantra, he becomes purified by silently reciting the triple prayer one thousand times.
When a mendicant comes into contact with a menstruating woman, a corpse, an outcaste, a thief, a naked person, an ascetic who carries a skull as a begging bowl,12 a person who has fallen from his caste, or a treacherous person, he should discard his almsfood.
If an ascetic eats just once the food of a man fallen from his caste, he should perform a penance. He is sure to be purified by performing the Vajra penance three times.
One should cook a handful of barley in cow’s urine and eat it on the day of the new moon. That is the great Vajra penance. 13 53. Alternatively, one may perform the Prajapatya penance for eating the food of a fallen man. If one eats inadvertently from such a man just once, he is purified by a Prajapatya penance.
He should, moreover, control his breath one hundred times and perform the quarter Krechra penance (see Ch. 4.2 n.1]. Or he may drink for three 2.2.37), the total penance thus lasting twelve days. For variants, see ViDh 46.11; YDh 3.317.
For the various ways in which almsfood can be obtained, see Ch. 6.80-86. 11. For a description of these oblations, see Ch. 6.223-32.
The term may more specifically refer to a Kāpālika ascetic of the Saivite tradition, and the adjective “naked” may indeed be an attribute qualifying such an ascetic.
A description somewhat different from this is provided in a text ascribed to Atri and cited by Kane (IV, 149), which says that the penance consists of eating barley fried in ghee and mixed with cow’s urine.
Penances nights a decoction made by boiling the Sankhapuspa plant14 and mixing it with milk.
Hārīta: I will teach you how to purify yourself after eating food when a doubt or a confusion arises regarding its purity. Listen as I explain.
One should drink a decoction made with the Brahmasuvarcala plant15 without adding salt or lime. Or else he should drink a decoction made with the Sankhapuspa plant and mixed with milk.
Or he should drink a decoction made by boiling the leaves of Palāśa and Bilva, Kusa grass, lotus leaves, and Udumbara fruits. 16 He will then be purified in three nights.
Or he could purify himself after eating a forbidden food by drinking the five products17 of a tawny cow according to the rules.

59-60. Atri: A full meal given by a single person, honey, meat, food contaminated by feces and the like, food obtained by paying respects, food (not) offered to the gods, and salt given separately [see Ch. 6.148 n. 46]-
if an ascetic eats any one of these, he should perform a Prajapatya penance. If he eats food containing honey or meat, however, he should perform a Parāka penance [see Ch. 5.11 n. 5] and silently recite the triple prayer one hundred thousand times. If he chooses silent prayer as a penance, he should recite it silently for a year.

If, in an emergency, someone consumes pieces of living creatures contained in his water or eats honey or meat, he should silently recite the triple prayer one thousand times and control his breath one hundred times. 62. Jābāli the Elder: If, out of compassion, someone gives or accepts what has not been given. to him, he should perform the great Saumya penance18 or else a Prajapatya penance.
If a mendicant eats a full meal from a single person out of either kindness or greed, he is purified by performing a Prājāpatya penance and by controlling his breath one hundred times.
The botanical name for this plant is Andropogon aciculatus.

165 15. The botanical name for this plant is Heliantus or Clerodendron siphonanthus.

= 16. The botanical names are: Palaśa Butea frondosa; Bilva = Aegle marmelos (Indian Bel); Kuśa Poa cynosuroides; Udumbara Ficus glomerata.

Milk, buttermilk, ghee, urine, and feces.

= 18. Sources contain different descriptions of this penance. According to the YDh (3.321), it lasts six days. During each of the first five days the penitent subsists on oil-cake, scum from boiled rice, butter milk, water, and barley, respectively. On the last day he observes a total fast. See Kane, IV, 152.

166 64. Devala: Rules and Regulations of Brahmanical Asceticism If worms come out of a wound on his body or if he eats honey or meat, he should fast for three days and control his breath one hundred times.

Gālava: If someone eats honey or meat, he should perform a Parāka penance. If he chews betel, he should fast for a day and a night. If he does so deliberately, he should perform a Prājāpatya penance.
Jamadagni: A full meal given by a single person, honey, meat, food at a funerary offering for a newly deceased person, food at a house where a birth has taken place, and salt given separately-these foods are forbidden to ascetics. To purify oneself after violating the ban on each of these items, one should perform a Prajapatya penance.
Kratu: If an ascetic eats food that has been contaminated by dogs, mice, cats, crows, hair, worms, bones, or clothes, he is purified by eating the five products of a cow.
Bharadvāja observes in the passage beginning with: If, while he is eating, he finds some food contaminated with tiny bits of hair or insects. . . . [see Ch. 6.206] 69. Devala: If it ever happens that while someone is eating he finds that he has become impure by eating a piece of meat, 19 he should first throw away that food and then take a bath. Afterward, he should silently recite the triple prayer one thousand times and control his breath one hundred times.
Jamadagni: If it ever happens that a Brahmin has a bowel movement while he is eating, he becomes impure on account of both the remnants of food and the voiding of excrement. How does he purify himself? 71. He should first perform the purification, then sip water, fast for a day and a night, and finally take a bath. He is then purified by eating the five products of a cow.
If a mendicant throws away any leftovers of his almsfood, he should control his breath three times for each mouthful that he has thrown away. 73. When he enters a village covered with mud during the rains, he should wash his legs and feet, applying earth three times to the legs and seven times to the feet.
The meaning appears to be that the ascetic was unaware of the presence of the meat in his almsfood when he started to eat and took the meat into his mouth inadvertently.
Penances 167 74. Devala: If water that has touched his hair or beard falls into his bowl, an ascetic should throw away both the bowl and the almsfood in it and observe a fast.
Every time he purges, vomits, voids urine or excrement, or eats a meal given by one person, he should, after returning from his begging round, bathe and control his breath three times.
Jamadagni: Whenever someone smells liquor, urine, or excrement or the foul odor emanating from a funeral pyre, he should control his breath three times. 77. If an ascetic happens accidentally to see someone vomit or void urine or excrement,20 he is purified by controlling his breath once; but if he does them himself, he should control his breath twice.
Gālava: Whenever someone smells the odor of putrid matter, excrement, urine, a funeral pyre, or liquor, he should control his breath.

79-80. He should always observe the constraints and by means of them safeguard the restraints.21 No transgression of the rules of constraint takes place in a time of emergency or physical infirmity; when drinking water or taking medicine; at a sacrificial offering; when Brahmins desire something; when eating flowers, roots, or fruits; with regard to ghee and milk; in carrying out a teacher’s command; with regard to bark and leaves;22 and in brushing the teeth, as well as when Brahmins permit something.

One should perform the rites for removing sins after Brahmins have loudly proclaimed that day to be holy. By doing so one is freed from sins committed without deliberate intent.

82-83. Bodhāyana: Now they present the following rules for the time when a teacher explains an Upanisad:23 standing; observing silence; sitting down; bathing at 20. Given the opposition between seeing and doing, I think my translation of the first clause is accurate. The phrase literally means “… to see vomit, urine, or excrement.” 21. The terms “yama” and “niyama,” here translated as “restraints” and “constraints” (see Ch. 5.47), have specific technical connotations within the system of Yoga, but outside that context they are used with widely different meanings. Their exact meanings in this context are unclear. The use of “constraints” with regard to violations of normal rules, however, indicates that the term may here refer to specific restrictive rules. This is the meaning the term “niyama” has in the exegetical tradition of Mimāmsā.

The meaning is unclear, and the reading is quite uncertain, as one can judge from the variety of the readings given in the manuscripts.
I am not completely sure of the meaning of this elliptic sentence; nor am I sure whether Būhler in the translation of the BDh or Haradatta in his commentary 168 Rules and Regulations of Brahmanical Asceticism dawn, noon, and dusk; observing the vows of eating at the fourth, sixth, or eighth mealtime; keeping the vow of eating grain, oil-cake, barley, curd, and milk.24 It is said: At that time he should observe silence and speak only when there is a need with teachers and sages who have mastered the triple Veda or with learned people belonging to other orders of life, when there is no danger of breaking his vow; even then he should speak pressing his teeth together and keeping the voice within the mouth. Standing, observing silence, and sitting cross-legged-only one of these should he observe at a time and never all three together. It is said: If one goes there, one may follow a guest only a short distance, so also in times of emergency and when there is no danger of breaking his vow.25 In the case of a person who observes faithfully the vows of standing; observing silence; sitting; bathing at dawn, noon, and dusk; and eating at the fourth, sixth, or eighth mealtime, the following eight things do not break his vow: water, roots, ghee, milk, sacrificial offering, the wish of a Brahmin, a command of the teacher, and medicine. [BDh 2.18.15-19] 84. Devala: If someone inadvertently forgets to observe any rule relating to sleep,26 he is purified for certain by silently reciting the triple prayer one thousand times.

85-86. I describe next the expiation of sins committed at night. In this connection, Jābāli the Elder writes: If, after the time for the twilight worship has passed, an ascetic eats at night, all his religious activities-worship, silent prayer, control of breath, and food offerings-will become fruitless; a penance is ordained for him. He should fast for one night and control his breath sixteen times.

fully understood it. The general context of the passage is the enumeration of various vows an ascetic must observe when he studies the Upanisads with a teacher. I have taken the plural ācāryah as merely honorific or as a generic statement; in either case, the singular functions better in English.

Būhler, following the commentator, understands the ascetic as standing during the day and sitting during the night. A mealtime occurs twice a day. The vows thus refer to fasting for two, three, or four days; see Ch. 6.106 n. 42.
The meaning of this elliptic aphorism is extremely unclear. The critical edition of the BDh reads anuvratayet in place of anuvrajet, but even there the meaning is far from clear. Būhler’s rendering follows the commentator, who, I believe, did not have a better idea of what it meant.
The term “svapacara” appears to indicate customs and rules relating to sleeping [see Ch. 6.280-86; Ch. 10.97-99], but I am not sure of either the reading or the exact meaning of this passage.10. Penances 169 87. Jamadagni: When someone eats food at night, scriptures prescribe that he control his breath ten times; he should do the same penance also when he fetches water or earth at night.27 88. If what he has collected becomes lost or destroyed, however, he is not defiled by fetching them just once at a flowing river or in a temple.
When someone has a seminal discharge at night, he should bathe and control his breath twelve times. By thus controlling his breath, an ascetic recovers his purity completely.
Śaunaka: He should not recall the sexual pleasures he formerly enjoyed. If he inadvertently recalls them, he should sip water, control his breath three times, and sip water again. When he inadvertently looks at a woman, he should control his breath. When he enjoys sexual pleasures in a dream, he should silently recite the triple prayer one thousand times and control his breath twelve times. If he has a seminal discharge while enjoying sexual pleasures in a dream, however, he should control his breath twelve times. If he ejaculates he should control his breath twice as much and sip water again. 91. Kapila: When someone enjoys sexual pleasures in a dream, he should bathe and silently recite the triple prayer one thousand times. When someone bleeds after scratching himself, he should observe a fast.
Gālava: If someone ejaculates after deliberate masturbation, he should perform three Parāka penances. When one does so involuntarily while having intercourse with a woman in a dream, he should control his breath twelve times. If someone has an involuntary seminal discharge in sleep, he should control his breath twelve times. Every time someone inadvertently sees a woman’s private parts, he should control his breath three times, but when he does so in a dream he should perform the Aghamarṣaṇa. Whenever he has an involuntary discharge of semen, he should control his breath sixteen times, but when he ejaculates after voluntary masturbation, he should observe the lunar penance.
Jābāli: If someone ejaculates voluntarily or by masturbation, he should control his breath one hundred times and perform three Parāka penances.
If someone inadvertently ejaculates during the day, he should perform the following penance. He should control his breath one hundred times as he fasts for three nights.
The meaning is that he should not go out to collect earth or water for purification after toilet during the night. He is expected to gather them during the day for use at night.

170 Rules and Regulations of Brahmanical Asceticism 95. If he involuntarily ejaculates on seeing a woman because of the weakness of his organ, he should control his breath sixteen times.

Vayu: If a mendicant ever ejaculates voluntarily, he should perform three Prajapatya penances and control his breath one hundred times.
Parāśara the Elder: “You remain asleep, O Vasudeva, until sunrise. I too will do likewise for the welfare of all creatures.” 98. “Seven seers are lodged in the body; seven guard the seat vigilantly. Seven waters went to the world where he sleeps and where two gods who never sleep and sit at the sacrifice keep watch.“28 99. Reciting these two mantras, he should sleep. If he fails to recite them, he should control his breath six times and go to sleep again after reciting them. In the morning he should get up reciting the mantra “Rise up, O Brahmanaspati!” [see Ch. 6.4 n. 4]. If he does not recite it, he should control his breath three times and rise up again.
Next I describe the penances for transgressing the rules of constraint. In this connection, Vayu states: A penance is prescribed every time a mendicant violates either a major or a minor observance.
An ascetic should observe a penance when he deliberately engages in sexual intercourse with a woman. He should perform Krechra penances while he controls his breath for one whole year.
Then, after he has humbled himself by intently practicing penances and meditation and attained once again total indifference to worldly things, he should diligently beg for almsfood.
Kapila: After engaging in sexual intercourse just once, an ascetic should fast and silently recite the triple prayer one hundred thousand times. If he does so repeatedly for three nights, he should silently recite the triple prayer for a year. If someone has sexual intercourse with a Sudra woman just once, he should live in the wilderness, eating Bilva29 and the like that have fallen 28. VS 34.55. This verse contains a riddle that was obscure enough to be included in a very ancient exegetical work, Yaska’s Nirukta (12.37). Yāska gives two explanations, one with reference to cosmic realities and the other with reference to the human body. Thus, the seven seers are rays of the sun or the senses; the body is the sun or the body; seven waters are interpreted as works; and the two gods are wind and sun or the selves of knowledge and luster. The first interpretation refers to the setting sun, and the second to a sleeping person.
This is the Bel fruit (Aegle marmelos).

171 10. Penances on their own after washing them and reciting the syllable OM, until he becomes purified through his own death.

Jābāli: An ascetic should observe a penance when he deliberately engages in sexual intercourse with a woman. Controlling his breath, he should perform Santapana penances during one whole year.
Gālava: If someone has sexual intercourse with a prostitute just once, he should observe the penance prescribed for killing a Brahmin.
Atri: An ascetic should do the following to purify himself after committing a grievous sin. The yogin should silently recite the triple prayer one hundred thousand times and control his breath ten thousand times. Then he should silently recite the syllable OM one hundred thousand times.
When someone foolishly engages in sexual intercourse with a woman just once, he is purified in the above manner. Also, when a person engages in sex deliberately and repeatedly, he is purified through a penance. 108. Vayu: What people call wealth is truly the lifebreaths that roam outside. When someone steals the wealth of another man, he steals that man’s lifebreaths.
When an evil ascetic does such a thing, breaking thereby the code of his order of life, he should, after he again becomes indifferent to worldly things, perform a lunar penance for one year in the manner prescribed in the scriptures. So states the Veda.
Then, at the end of that year, when he has become pure once again and recovered his indifference to worldly things, a mendicant may beg for almsfood.
Gālava: If someone deliberately accepts money, cows, land, sesame seeds, and the like, he should perform a penance as if he had fallen from his caste.
Jamadagni: If a man discards something he has accepted, he should fast for three days. By silently reciting the Gayatri verse ten thousand times, a man is freed. from all grievous sins.
The same author states: When someone sees a wretched ascetic who accepts land, cattle, or gold, he should bathe by entering the water fully clothed.
Vayu: When someone tells a lie with regard to a fast, he should control his breath one hundred times. An ascetic who desires virtue should never tell a lie.

172 115. Gālava: Rules and Regulations of Brahmanical Asceticism When someone tells a lie, he should fast for three nights. If someone tells a lie for a righteous reason, he should fast for a whole day and control his breath one hundred times.

Jamadagni: When someone causes injury to a mobile or an immobile creature by his speech, mind, or actions, he should purify himself through the organ that caused the injury.
When the injury is caused by speech, he should restrain his speech; when it is caused by the mind, he should restrain his breaths; and when it is caused by physical acts, he should restrain his actions. With his mind. he should pledge total detachment from worldly things.
When a man is lax in restraining his speech, mind, and actions, he destroys his knowledge, his highest goal, and the three worlds, respectively. 119. He should practice silence, the restraint of speech. The restraint of actions is fasting, and the restraint of the mind is the control of breath. 120. When faults are committed, this is the way to expiate them. If he commits them for a very long time, he should perform the stipulated observances twice as long.
Gālava: If someone kills a quadruped, he should observe a lunar fast, whereas he should fast for ten nights when he kills a crab, a brightly colored fish or bird, and the like.30 122. If a mendicant deliberately causes injury to cattle or animals, he should perform a Krechra and an Atikṛcchra penance or observe a lunar fast.31 123. Jamadagni: If someone causes an injury to a lizard, a fish,32 a frog, a gecko, or an animal such as an osprey, he should eat half a meal a day for ten days. 124. If someone causes injury to a cat, a mouse, a snake, a large fish, a bird, or an animal such as a mongoose, he should observe a lunar fast. Each time he injures a tiny ant, he should control his breath three times. 125. If a mendicant kills an animal with very small bones, he should perform a penance. He should control his breath thirty times and eat half a meal for one day.
The term “citraroman” can refer to any animal that has bright or variegated hair or scales. Since quadruped animals have already been mentioned, it appears likely that the term refers to a brightly colored fish or bird.
See Ch. 4.2 n. 1 and Ch. 5.11 n. 5. The Atikṛcchra penance is much like the Prājāpatya, except that the food is limited to just a single mouthful per day.
This is just a guess. I do not know what a kṣiragala is, and it is not listed in any dictionary. A kṣīrajala is a kind of fish, and this may be a variant of it.
Penances 126. Gālava: If he breaks leaves, roots, sprouts, or flowers, he should control his breath thirty times.
Dattatreya: If someone happens to see accidentally a Brahmin who is either naked or without a sacrificial string, he is purified by bathing fully clothed, making twelve applications of earth.
Hārīta: If someone feeds a Brahmin who is naked or without a sacrificial string at a funerary offering, he offers thereby semen, urine, and excrement to his ancestors.
If a man resorts to a single staff either because he has been talked into it or because of greed and afterward regains the spirit of detachment, he should carry a triple staff like a wise man.
He should faithfully perform the Prajapatya penance for a full month, as he bathes at dawn, noon, and dusk, and all the time silently recite the Gayatri verse.
But if he wants to complete the penance quickly, he should remain for a day subsisting on air and spend the night standing in water until sunrise; he gains thereby the fruit of a Prajapatya penance.
When the sun rises, he should silently recite the Gayatri verse eight thousand times. A man is thereby released from all his sins, unless he is guilty of abortion.
When every sin imaginable rises up at once, the Gayatri verse recited ten thousand times becomes the highest means of purification.
When one recites three times the Gayatri verse together with the Great Utterances, the syllable OM, and the Siras mantra [see Ch. 5.82], while he controls his breath, it is called “the control of breath.” 135. The moment a man performs the control of breath in the manner prescribed and with a composed mind, the sins he has committed during that day and night are destroyed.
When a Brahmin sits down at the evening twilight and controls his breath, he is cleared of the sins he has committed during the day by thought, word, and deed.
She is a thousand at the highest, a hundred at the middle, and ten at the lowest; the man who always recites this goddess Gayatri is not tainted by sin.
Controlling the breath sixteen times every day while reciting the syllable OM and the Great Utterances purifies even an abortionist within a month.
The Krechra penance and the lunar fast destroy all sins, even the greatest, whether they involve wrongful actions or incorrectly performed rites.

173 174 Rules and Regulations of Brahmanical Asceticism 140-41. Samvarta: Please listen to the expiation meant for those who have fallen from renunciation. If someone returns to the world after he has renounced, that foolish man should tirelessly perform Krcchra penances continuously for six months. This is seen as the means of expiation for a lapsed ascetic.

The same author states: For a man learned in the four Vedas who has killed a Brahmin or his teacher,33 one should prescribe the penance associated with the causeway to Lanka. 34 143. Walking barefoot and without an umbrella, such a man should beg for almsfood from all four classes near the causeway to Lanka, announcing publicly his misdeeds.
“I am an abject sinner. I have committed the most heinous of sins. Guilty of killing a Brahmin, I stand outside the doors of houses seeking almsfood.” 145. Living in cow pens and settlements of cowherds, in towns and villages, and traveling to sacred bathing places, he will finally arrive at the sacred ocean.
Then he will see the causeway that leads across the ocean to Lankā, a causeway that is ninety miles wide and nine hundred miles long.
After seeing the causeway, he will become immediately purified when he sees the king of the entire world as he performs the horse sacrifice.35 148. Devala: If someone touches a menstruating woman, a prostitute, an intoxicated woman, or a log used to carry a corpse, he should take a bath and silently recite the prayer twice.36 149. The same author states: A penance is prescribed when someone discovers lice on his body. After fasting for one day, he should control his breath six times.
The term “brahmahan” may here refer also to a man who metaphorically kills the Veda by giving up his life of renunciation. One who does that would also metaphorically kill the teacher who imparted the Veda to him.
This is the group of islands extending from Rameśvaram in India to the northeastern coast of Sri Lanka, today commonly referred to as Adam’s Bridge. In the mythology of Rama, this was constructed by Hanuman, the monkey associate of Rama, to facilitate the invasion of Lanka to rescue Sitā from Rāvana.
The meaning here is rather unclear. In all likelihood, however, it refers to a penance known as Aśvamedha (“Horse Sacrifice”), in which the sinner takes a bath in the sea or a river at the end of a horse sacrifice performed by a king. This penance is prescribed for the murder of a Brahmin (see Kane, IV, 131).
The text does not specify the prayer. In such contexts, it is most often the Gayatri or the triple prayer (see Ch. 5.82).
Penances 175 150. Garga: Mendicants should not accept things from one another. If someone thoughtlessly accepts something from another mendicant, he should silently recite the mantra “The fame of Mitra…” [TS 3.4.11.5] and control his breath three times.
Gālava: When someone bleeds after scratching himself, he should fast for a day and a night.
Jamadagni: He should not even think about his mother, father, or son. If ever he experiences a feeling of love toward them, he should control his breath sixteen times.
Satyakāma and Jābāla: If he ever uses the ritual utterances Svāhā, Svadhā, and Vaṣat even once, or has them used,37 everything he does will bear no fruit. He is further required to undergo a penance. If he uses those utterances himself, he should perform three Prājāpatya penances and control his breath twelve times. 154. Satyakāma gives the penance for those sins not mentioned above: When someone violates a prescribed rule, he should control his breath twelve times.
The more and the less severe penances given here should be understood as referring to people with physical infirmities, taking into account such factors as time and place. Some, on the other hand, hold that, given the conflict between the opinions of the sages, one is free to choose among the different penances listed.38 156. Other duties not given here, moreover, as well as the penances for their violation, should be gathered from texts on the duties of householders.
That ends the tenth chapter, entitled “Penances,” of the Collection of Ascetic Laws.
These utterances are used at the end of mantras at the moment an offering is made in the fire. Svāhā is used in rites to gods, whereas Svadha is used for ancestral rites. Ascetics are not permitted to perform either type of rite, or have such rites performed on their behalf. This is the meaning of “use” and “have them used..” 38. Yadava has cited numerous texts that give different penances for the same offence. He explains this difference as relating to the different capabilities of the ascetics. Healthy ascetics should perform the more severe penances, while the more lenient penances are meant for the sick and the weak. This is an example of restrictive option (vyavasthitavikalpa) that I discussed earlier (see Ch. 2.25 n. 9). Some would argue, however, that these contradictory penances are an example of textual conflict, permitting a free choice among the various options (vikalpa).