History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c71.s1.230.2

v5.c71.s1.230.2

It cannot be said that these Śruti passages are mere *arthavādas* (i. e laudatory texts). They must really be taken, though expressed in the form of ordinary arthavādas, as laying down (a *vidhi*) that one desirous of destroying his sins should perform Aśvamedha and the other sacrifices mentioned In this case the maxim of *rātrisattra*¹⁵⁵ applies (vide Jai. IV. 3. 17-19). There are certain *sattras* (sacrifices extending over more than twelve days) called Trayodaśarātra, Caturdaśarātra and so on. All these are called rātrisattras. With reference to these a Vedic passage says ‘those who approach (i. e. perform) these rātrisattras attain stability (long life or super-eminence)’. In the text prescribing the rātrisattras there is no mention of any special reward for performance. Therefore ‘stability’ (*pratiṣṭhā*) contained in the passage must be held to be the reward of the performance of rātrisattras and not mere heaven (which is the reward of all sacrifices for which no special reward is mentioned, according to Jai. IV. 3. 15-16). The same maxim applies to passages like Yāj III. 226 which say that sin is removed by penances¹⁵⁶. Medhātithi draws attention to the story in the Tai. S. VI. 2. 7 5, Kāṭhaka S. VIII. 5, Ait Br 35.2 that Indra consigned yatis to *Sālāvṛkas* (dogs or wolves) and had to perform the rites called Upahavya to get rid of the sin. Manu states his own opinion in the next verse (XI.