1. (Nor shall he study) on the days of the full moons of those months in which the Kāturmasya-sacrifice may be performed (nor on the days preceding them). 2. At the time of the Vedotsarga, on the death of Gurus, at the Ashlakā-Śrāddha, and at the time of the Upākarma, (he shall not study) for three days; 3. Likewise if near relations have died. 4. (He shall not study) for twelve days, if his mother, father, or teacher have died. 5. If these (have died), he must (also) bathe for the same number of days. 6. Persons who are younger (than the relation deceased), must shave (their hair and beard), 7. Some declare, that students who have returned home on completion of their studentship, shall never shave, except if engaged in the initiation to a Śrauta-sacrifice. 8. Now a Brāhmaṇa also declares, 'Verily, an empty, uncovered (pot) is he, whose hair is shaved off entirely; the top-lock is his covering.' 9. But at sacrificial sessions the top-lock must be shaved off, because it is so enjoined in the Veda. 10. Some declare, that, upon the death of the teacher, (the reading should be interrupted) for three days and three nights. 11. If (he hears of) the death of a learned Brāhmaṇa (Śrotriya) before a full year (since the death) has elapsed, (he shall interrupt his reading) for one night (and day). 12. Some declare, (that the deceased Śrotriya must have been) a fellow-student. 13-14. If a learned Brāhmaṇa (Śrotriya) has arrived and he is desirous of studying or is actually studying, (or if he is desirous of teaching or is teaching,) he may study or teach after having received permission (to do so from the Śrotriya). 15-16. He may likewise study or teach in the presence of his teacher, if (the latter) has addressed him (saying), 'Ho, study! (or, Ho, teach!)' 17. When a student desires to study or has finished his lesson, he shall at both occasions embrace the feet of his teacher. 18. Or if, whilst they study, another person comes in, he shall continue his recitation, after those words, ('Ho, study!') have been pronounced (by the newcomer). 19. The barking of (many) dogs, the braying of (many) asses, the cry of a wolf or of a solitary jackal or of an owl, all sounds of musical instruments, of weeping, and of the Sāman melodies (are reasons for discontinuing the study of the Veda). 20. If another branch of the Veda (is being recited in the neighbourhood), the Sāman melodies shall not be studied.

1. The word 'austerity' (must be understood to apply) to (the observance of) the rules (of studentship). 2. If they are transgressed, study drives out the knowledge of the Veda acquired already, from the (offender) and from his children. 3. Besides he will go to hell, and his life will be shortened. 4. On account of that (transgression of the rules of studentship) no Ṛṣis are born amongst the men of later ages. 5. But some in their new birth, on account of a residue of the merit acquired by their actions (in former lives), become (similar to) Ṛṣis by their knowledge (of the Veda), 6. Like Śvetaketu. 7. And whatever else besides the Veda, (a student) who obeys the rules learns from his teacher, that brings the same reward as the Veda. 8. Also, if desirous to accomplish something (be it good or evil), he thinks it in his mind, or pronounces it in words, or looks upon it with his eye, even so it will be; thus teach (those who know the law). 9. (The duties of a student consist in) acts to please the spiritual teacher, the observance (of rules) conducive to his own welfare, and industry in studying. 10. Acts other than these need not be performed by a student. 11. A religious student who retains what he has learned, who finds pleasure in the fulfilment of the law, who keeps the rules of studentship, who is upright and forgiving, attains perfection. 12. Every day he shall rise in the last watch of the night, and standing near his teacher, salute him with (this) salutation: I, N. N., ho! (salute thee.) 13. And (he shall salute) before the morning meal also other very aged (learned Brāhmaṇas) who may live in the same village. 14. If he has been on a journey, (he shall salute the persons mentioned) when he meets them on his, return. 15. (He may also salute the persons mentioned at other times), if he is desirous of heaven and long life. 16. A Brāhmaṇa. shall salute stretching forward his right arm on a level with his ear, a Kṣatriya holding it on a level with the breast, a Vaiśya holding it on a level with the waist, a Śūdra holding it low, (and) stretching forward the joined hands. 17. And when returning the salute of (a man belonging) to the first (three) castes, the (last syllable of the) name (of the person addressed) is produced to the length of three moras. 18. But when he meets his teacher after sunrise (coming for his lesson), he shall embrace (his feet).

1. The oblation to the gods accompanied by the exclamation Svāhā, which may consist even of a piece of wood only; the offering to the Manes accompanied by the exclamation Svadhā, which may consist even of a vessel with water only; the daily recitation. 2. Respect must be shown to those who are superior by caste, 3. And also to (persons of the same caste who are) venerable (on account of learning, virtue, and the like). 4. A man elated (with success) becomes proud, a proud man transgresses the law, but through the transgression of the law hell indeed (becomes his portion). 5. It has not been declared, that orders (may be addressed by the teacher) to a pupil who has returned home. 6. The syllable 'Om' is the door of heaven. Therefore he who is about to study the Veda, shall begin (his lesson) by (pronouncing) it. 7. If he has spoken anything else (than what refers to the lesson, he shall resume his reading by repeating the word 'Om'). Thus the Veda is separated from profane speech. 8. And at sacrifices the orders (given to the priests) are headed by this word. 9. And in common life, at the occasion of ceremonies performed for the sake of welfare, the sentences shall be headed by this word, as, for instance, '(Om) an auspicious day,' '(Om) welfare,' '(Om) prosperity.' 10. Without a vow of obedience (a pupil) shall not study (nor a teacher teach) a difficult (new book) with the exception of (the texts called) Triḥsrāvaṇa and Tr.ihsahavacana. 11. Hārita declares, that the (whole) Veda must be studied under a vow of obedience until there is no doubt (regarding it in the mind of the pupil). 12. No obedience is due (to the teacher for teaching) works which do not belong to the Veda. 13. (A student) shall embrace the feet of a person, who teaches him at the request of his (regular teacher), as long as the instruction lasts. 14. Some (declare, that he shall also) always, (if the substitute is) a worthy person. 15. But obedience (as towards the teacher) is not required (to be shown towards such a person). 16. And (pupils) older (than their teacher need not show him obedience). 17. If (two persons) teach each other mutually (different redactions of) the Veda, obedience (towards each other) is not ordained for them. 18. (For) the (wise) say, 'The Veda-knowledge (of either of them) grows.'

1. If (adulteresses) have performed (the prescribed penance), they are to be treated as before (their fault). For the connection (of husband and wife) takes place through the law. 2. (A husband) shall not make over his (wife), who occupies the position of a 'gentilis,' to others (than to his 'gentiles'), in order to cause children to be begot for himself. 3. For they declare, that a bride is given to the family (of her husband, and not to the husband alone). 4. That is (at present) forbidden on account of the weakness of (men's) senses. 5. The hand (of a gentilis is considered in law to be) that of a stranger, and so is (that of any other person except the husband). 6. If the (marriage vow) is transgressed, both (husband and wife) certainly go to hell. 7. The reward (in the next world) resulting from obeying the restrictions of the law is preferable to offspring obtained in this manner (by means of Niyoga). 8. A man of one of the first three castes (who commits adultery) with a woman of the Śūdra caste shall be banished. 9. A Śūdra (who commits adultery) with a woman of one of the first three castes shall suffer capital punishment. 10. And he shall emaciate a woman who has committed adultery with a (Śūdra, by making her undergo penances and fasts, in case she had no child). 11. They declare, that (a Brāhmaṇa) who has once committed adultery with a married woman of equal class, she perform one-fourth of the penance prescribed for an outcast. 12. In like manner for every repetition (of the crime), one-fourth of the penance (must be added). 13. (If the offence be committed) for the fourth time, the whole (penance of twelve years must be performed). 14. The tongue of a Śūdra who speaks evil of a virtuous person, belonging to one of the first three castes, shall be cut out. 15. A Śūdra who assumes a position equal (to that of a member of one of the first three castes), in conversation, on the road, on a couch, in sitting (and on similar occasions), shall be flogged. 16. In case (a Śūdra) commits homicide or theft, appropriates land (or commits similar heinous crimes), his property shall be confiscated and he himself shall suffer capital punishment. 17. But if these (offences be committed) by a Brāhmaṇa, he shall be made blind (by tying a cloth over his eyes). 18. He shall keep in secret confinement him who violates the rules (of his caste or order), or any other sinner, until (he promises) amendment.

1. He shall not fulfil his sacred duties merely in order to acquire these worldly objects (as fame, gain, and honour). 2. For when they ought to bring rewards, (duties thus fulfilled) become fruitless. 3. (Worldly benefits) are produced as accessories (to the fulfilment of the law), just as in the case of a mango tree, which is planted in order to obtain fruit, shade and fragrance (are accessory advantages). 4. But if (worldly advantages) are not produced, (then at least) the sacred duties have been fulfilled. 5. Let him not become irritated at, nor be deceived by the speeches of hypocrites, of rogues, of infidels, and of fools. 6. For Virtue and Sin do not go about and say, 'Here we are;' nor do gods, Gandharvas, or Manes say (to men), 'This is virtue, that is sin.' 7. But that is virtue, the practice of which wise men of the three twice-born castes praise; what they blame, is sin. 8. He shall regulate his course of action according to the conduct which in all countries is unanimously approved by men of the three twice-born castes, who have been properly obedient (to their teachers), who are aged, of subdued senses, neither given to avarice, nor hypocrites. 9. Acting thus he will gain both worlds. 10. Trade is not lawful for a Brāhmaṇa. 11. In times of distress he may trade in lawful merchandise, avoiding the following (kinds), that are forbidden: 12. (Particularly) men, condiments and liquids, colours, perfumes, food, skins, heifers, substances used for glueing (such as lac), water, young cornstalks, substances from which spirituous liquor may be extracted, red and black pepper, corn, flesh, arms, and the hope of rewards for meritorious deeds. 13. Among (the various kinds of) grain he shall especially not sell sesamum or rice (except he have grown them himself). 14. The exchange of the one of these (abovementioned goods) for the other is likewise unlawful. 15. But food (may be exchanged) for food, and slaves for slaves, and condiments for condiments, and perfumes for perfumes, and learning for learning. 16. Let him traffic with lawful merchandise which he has not bought, [back to top] :

1. He who has had connection with a Guru's wife shall cut off his organ together with the testicles, take them into his joined hands and walk towards the south without stopping, until he falls down dead. 2. Or he may die embracing a heated metal image of a woman. 3. A drinker of spirituous liquor shall drink exceedingly hot liquor so that he dies. 4. A thief shall go to the king with flying hair, carrying a club on his shoulder, and tell him his deed. He (the king) shall give him a blow with that (club). If the thief dies, his sin is expiated. 5. If he is forgiven (by the king), the guilt falls upon him who forgives him, 6. Or he may throw himself into the fire, or perform repeatedly severe austerities, 7. Or he may kill himself by diminishing daily his portion of food, 8. Or he may perform Kṛcchra penances (uninterruptedly) for one year. 9. Now they quote also (the following verse): 10. Those who have committed a theft (of gold), drunk spirituous liquor, or had connection with a Guru's wife, but not those who have slain a Brāhmaṇa, shall eat every fourth meal-time a little food, bathe at the times of the three libations (morning, noon, and evening), passing the day standing and the night sitting. After the lapse of three years they throw off their guilt. 11. (A man of any caste) excepting the first, who has slain a man of the first caste, shall go on a battle-field and place himself (between the two hostile armies). There they shall kill him (and thereby he becomes pure). 12. Or such a sinner may tear from his body and make the priest offer as a burnt-offering his hair, skin, flesh, and the rest, and then throw himself into the fire. 13. If a crow, a chameleon, a peacock, a Brāhmaṇī duck, a swan, the vulture called Bhāsa, a frog, an ichneumon, a musk-rat, or a dog has been killed, then the same penance as for a Śūdra must be performed. [back to top] : 25 . Haradatta's explanation of a 'Guru's wife' by 'mother' rests on a comparison of similar passages from other Smṛtis, where a different 'penance' is prescribed for incestuous intercourse with other near relations. Manu XI, 105; Yājñ. III, 259. : Manu XI, 104; Yājñ. III, 259.

1. (The same penance must be performed), if a milch-cow or a full-grown ox (has been slain), without a reason. 2. And for other animals (which have no bones), if an ox-load of them has been killed. 3. He who abuses a person who (on account of his venerability) ought not to be abused, or speaks an untruth (regarding any small matter) must abstain for three days from milk, pungent condiments, and salt. 4. (If the same sins have been committed) by a Śūdra, he must fast for seven days. 5. And the same (penances must also be performed) by women, (but not those which follow). 6. He who cuts off a limb of a person for whose murder he would become an Abhiśasta (must perform the penance prescribed for killing a Śūdra), if the life (of the person injured) has not been endangered. 7. He who has been guilty of conduct unworthy of an Aryan, of calumniating others, of actions contrary to the rule of conduct, of eating or drinking things forbidden, of connection with a woman of the Śūdra caste, of an unnatural crime, of performing; magic rites with intent (to harm his enemies) or (of hurting others) unintentionally, shall bathe and sprinkle himself with water, reciting the (seven) verses addressed to the Waters, or the verses addressed to Varuṇa, or (other verses chosen from the Anuvāka, called) Pavitra, in proportion to the frequency with which the crime has been committed. 8. A (student) who has broken the vow of chastity, shall offer to Nirṛti an ass, according to the manner of the Pākayajña-rites. 9. A Śūdra shall eat (the remainder) of that (offering). 10. (Now follows) the penance for him who transgresses the rules of studentship. 11. He shall for a year serve his teacher silently, emitting speech only during the daily study (of the Veda, in announcing necessary business to) his teacher or his teacher's wife, and whilst collecting alms. 12. The following penances) which we are going to proclaim, may be performed for the same sin, and also for other sinful acts, which do not cause loss of caste. 13. He may either offer oblations to Kāma and Manyu (with the following two Mantras), 'Kāma (passion) has done it; Manyu (anger) has done it.' Or he may mutter (these Mantras). 14. Or, after having eaten sesamum or fasted on the days of the full and new moon he may, on the following day bathe, and stopping his breath, repeat the Gāyatrī one thousand times, or he may do so without stopping his breath. [back to top] : 26 . 'A reason' for hurting a cow is, according to Haradatta, anger, or the desire to obtain meat. :

1. If he has any doubts regarding the caste and conduct of a person who has come to him in order to fulfil his duty (of learning the Veda), he shall kindle a fire (with the ceremonies prescribed for kindling the sacrificial fire) and ask him about his caste and conduct. 2. If he declares himself to be (of) good (family and conduct, the teacher elect) shall say, 'Agni who sees, Vāyu who hears, Āditya who brings to light, vouch for his goodness; may it be well with this person! He is free from sin.' Then he shall begin to teach him. 3. A guest comes to the house resembling a burning fire. 4. He is called a Śrotriya who, observing the law (of studentship), has learned one recension of the Veda (which may be current in his family). 5. He is called a guest (who, being a Śrotriya), approaches solely for the fulfilment of his religious duties, and with no other object, a householder who lives intent on the fulfilment of his duties. 6. The reward for honouring (such a guest) is immunity from misfortunes, and heavenly bliss. 7. He shall go to meet such (a guest), honour him according to his age (by the formulas of salutation prescribed), and cause a seat to be given to him. 8. Some declare that, if possible, the seat should have many feet. 9. The (householder himself) shall wash the feet of that (guest); according to some, two Śūdras shall do it. 10. One of them shall be employed in pouring water (over the guest, the other in washing his feet). 11. Some declare that the water for the (guest) shall be brought in an earthen vessel. 12. But (a guest) who has not yet returned home from his teacher shall not be a cause for fetching water. 13. In case a (student comes, the host) shall repeat the Veda (together with him) for a longer time (than with other guests). 14. He shall converse kindly (with his guest), and gladden him with milk or other (drinks), with eatables, or at least with water. 15. He shall offer to his guest a room, a bed, a mattress, a pillow with a cover, and ointment, and what else (may be necessary). 16. (If the dinner has been finished before the arrival of the guest), he shall call his cook and give him rice or yava for (preparing a fresh meal for) the guest. 17. (If dinner is ready at the arrival of the guest), he himself shall portion out the food and look at it, saying (to himself), 'Is this (portion) greater, or this?' 18. He shall say, 'Take out a larger (portion for the guest).'

1. Near the bed (a Bali must be offered) with (a Mantra) addressed to Kāma (Cupid). 2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antarikṣa (the air). 3. With (the Mantra) that follows (in the Upaniṣad, he offers a Bali) near the door. 4. With the following (ten Mantras, addressed to Earth, Air, Heaven, Sun, Moon, the Constellations, Indra, Bṛhaspati, Prajāpati, and Brahman, he offers ten Balis, each following one to the east of the preceding one), in (the part of the house called) the seat of Brahma. 5. He shall offer to the south (of the Balis offered before, a Bali) with a Mantra addressed to the Manes; his sacrificial cord shall be suspended over the right shoulder, and the (palm of his right hand shall be turned upwards and) inclined to the right. 6. To the north (of the Bali given to the Manes, a Bali shall be offered) to Rudra, in the same manner as to the (other) gods. 7. The sprinkling with water (which precedes and follows the oblation) of these two (Balis, takes place) separately, on account of the difference of the rule (for each case). 8. At night only he shall offer (the Bali to the Goblins), throwing it in he air and reciting the last (Mantra). 9. He who devoutly offers those (above-described), to the rules, (obtains) Balis and Homas), according eternal bliss in heaven and prosperity. 10. And (after the Balis have been performed, a portion of the food) must first be given as alms. 11. He shall give food to his guests first, 12. And to infants, old or sick people, female (relations, and) pregnant women. 13. The master (of the house) and his wife shall not refuse a man who asks for food at the time (when the Vaiśvadeva offering has been performed). 14. If there is no food, earth, water, grass, and a kind word, indeed, never fall in the house of a good man. Thus (say those who know the law). 15. Endless worlds are the portion (of those householders and wives) who act thus. 16. To a Brāhmaṇa who has not studied the Veda, a seat, water, and food must be given. But (the giver) shall not rise (to do him honour). 17. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him. 18. Nor (shall a Brāhmaṇa rise to receive) a Kṣatriya or Vaiśya (though they may be learned).

1. He shall employ the means which tend to the acquisition of (the knowledge of) the Ātman, which are attended by the consequent (destruction of the passions, and) which prevent the wandering (of the mind from its object, and fix it on the contemplation of the Ātman). 2. There is no higher (object) than the attainment of (the knowledge of the) Ātman. 3. We shall quote the verses (from the Veda) which refer to the attainment of (the knowledge of) the Ātman. 4. All living creatures are the dwelling of him who lies enveloped in matter, who is immortal and who is spotless. Those become immortal who worship him who is immovable and lives in a movable dwelling. 5. Despising all that which in this world is called an object (of the senses) a wise man shall strive after the (knowledge of the) Ātman. 6. O pupil, I, who had not recognised in my own self the great self-luminous, universal, (absolutely) free Ātman, which must be obtained without the mediation of anything else, desired (to find) it in others (the senses). (But now as I have obtained the pure knowledge, I do so no more.) Therefore follow thou also this good road that leads to welfare (salvation), and not the one that leads into misfortune (new births). 7. It is he who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, destitute of limbs, of voice, of the (subtle) body, (even) of touch, exceedingly pure; he is the universe, he is the highest goal; (he dwells in the middle of the body as) the Vishuvat day is (the middle of a Sattra-sacrifice); he, indeed, is (accessible to all) like a town intersected by many streets. 8. He who meditates on him, and everywhere and always lives according to his (commandments), and who, full of devotion, sees him who is difficult to be seen and subtle, will rejoice in (his) heaven. [back to top] : 22 . The knowledge of the Vedānta and the means which prepare men for the knowledge of the Ātman, the 'Self, the universal soul,' are placed in this Paṭala at the head of the penances, because they are most efficacious for the removal of all sin. The means are absence of anger &c., which are enumerated I, 8, 23, 6. : Haradatta gives in his commentary a lengthy discussion on the Ātman, which corresponds nearly to Śa kara's Introduction to and Commentary on the first Sūtra of Bādarāyaṇa. : According to Haradatta, the following verses are taken from an Upaniṣad. : The spotless one &c. is the Paramātman. The spots are merit and demerit which, residing in the Manas, the internal organ of perception, are only falsely attributed to the Ātman, 'the soul.' To become immortal means 'to obtain final liberation.' :

1. (If) rhinoceros' meat (is given to Brāhmaṇas seated) on (seats covered with) the skin of a rhinoceros, (the Manes are satisfied) for a very long time. 2. (The same effect is obtained) by (offering the) flesh (of the fish called) Śatabali, 3. And by (offering the) meat of the (crane called) Vārdhrāṇasa. 4. Pure, with composed mind and full of ardour, he shall feed Brāhmaṇas who know the Vedas, and who are not connected with him by marriage, blood relationship, by the relationship of sacrificial priest and sacrificer, or by the relationship of (teacher and) pupil. 5. If strangers are deficient in the (requisite) good qualities, even a full brother who possesses them, may be fed (at a Śrāddha). 6. (The admissibility of) pupils (and the rest) has been declared hereby. 7. Now they quote also (in regard to this matter the following verse): 8. The food eaten (at a sacrifice) by persons related to the giver is, indeed, a gift offered to the goblins. It reaches neither the Manes nor the gods. Losing its power (to procure heaven), it errs about in this world as a cow that has lost its calf runs into a strange stable. 9. The meaning (of the verse) is, that gifts which are eaten (and offered) mutually by relations, (and thus go) from one house to the other, peṛṣ in this world. 10. If the good qualities (of several persons who might be invited) are equal, old men and (amongst these) poor ones, who wish to come, have the preference. 11. On the day before (the ceremony) the (first) invitation (must be issued). 12. On the following day the second invitation takes place. 13. (On the same day also takes place) the third invitation (which consists in the call to dinner). 14. Some declare, that every act at a funeral sacrifice must be repeated three times. 15. As (the acts are performed) the first time, so they must be repeated) the second and the third times. 16. When all (the three oblations) have been offered, he shall take a portion of the food of all (three), and shall eat a small mouthful of the remainder in the manner described (in the Gṛhya-sūtra). 17. But the custom of the Northerners is to pour into the hands of the Brāhmaṇas, when they are seated on their seats, (water which has been taken from the water-vessel.) 18. (At the time of the burnt-offering which is offered at the beginning of the dinner) he addresses the Brāhmaṇas with this Mantra: 'Let it be taken out, and let it be offered in the fire.'

1. Pure men of the first three castes shall prepare the food (of a householder which is used) at the Vaiśvadeva ceremony. 2. The (cook) shall not speak, nor cough, nor sneeze, while his face is turned towards the food. 3. He shall purify himself by touching water if he has touched his hair, his limbs, or his garment. 4. Or Śūdras may prepare the food, under the superintendence of men of the first three castes. 5. For them is prescribed the same rule of sipping water (as for their masters). 6. Besides, the (Śūdra cooks) daily shall cause to be cut the hair of their heads, their beards, the hair on their bodies, and their nails. 7. And they shall bathe, keeping their clothes on. 8. Or they may trim (their hair and nails) on the eighth day (of each half-month), or on the days of the full and. new moon. 9. He (the householder himself) shall place on the fire that food which has been prepared (by Śūdras) without supervision, and shall sprinkle it with water. Such food also they state to be fit for the gods. 10. When the food is ready, (the cook) shall place himself before his master and announce it to him (saying), 'It is ready.' 11. The answer (of the master) shall be, 'That well-prepared food is the means to obtain splendour; may it never fail!' 12. The burnt-oblations and Bali-offerings made with the food which the husband and his wife are to eat, bring (as their reward) prosperity, (and the enjoyment of) heaven. 13. Whilst learning the sacred formulas (to be recited during the performance) of those (burnt oblations and Bali-offerings, a householder) shall sleep on the ground, abstain from connubial intercourse and from eating pungent condiments and salt, during twelve days. 14. (When he studies the Mantras) for the last (Bali offered to the goblins), he shall fast for one (day and) night. 15. For each Bali-offering the ground must be prepared separately. (The performer) sweeps (the ground) with his (right) hand, sprinkles it with water, turning, the palm downwards, throws down (the offering), and afterwards sprinkles water around it. 16. (At the Vaiśvadeva sacrifice) he shall offer the oblations with his hand, (throwing them) into the kitchen-fire or into the sacred (Gṛhya)-fire, and reciting (each time one of) the first six Mantras (prescribed in the Nārāyaṇī Upaniṣad). 17. He shall sprinkle water all around both times (before and after the oblations), as (has been declared) above. 18. In like manner water is sprinkled around once only after the performance of those Bali-offerings that are performed in one place.

1. He who, under any conditions whatsoever, covets (and takes) another man's possessions is a thief; thus (teach) Kautsa and Hārita as well as Kaṇva and Pushkarasādi. 2. Vārshyāyaṇi declares, that there are exceptions to this law, in regard to some possessions. 3. (E.g.) seeds ripening in the pod, food for a draught-ox; (if these are taken), the owners (ought) not (to) forbid it. 4. To take even these things in too great a quantity is sinful. 5. Hārita declares, that in every case the permission (of the owner must be obtained) first. 6. He shall not go to visit a fallen teacher or blood relation. 7. Nor shall he accept the (means for procuring) enjoyments from such a person. 8. If he meets them accidentally he shall silently embrace (their feet) and pass on. 9. A mother does very many acts for her son, therefore he must constantly serve her, though she be fallen. 10. But (there shall be) no communion (with a fallen mother) in acts performed for the acquisition of spiritual merit. 11. Enjoyments taken unrighteously he shall give up; he shall say, 'I and sin (do not dwell together).' Clothing himself with a garment reaching from the navel down to the knee, bathing daily, morn, noon, and evening, eating food which contains neither milk nor pungent condiments, nor salt, he shall not enter a house for twelve years. 12. After that he (may be) purified. 13. Then he may have intercourse with Aryans. 14. This penance may also be employed in the case of the other crimes which cause loss of caste (for which no penance has been ordained above). 15. But the violator of a Guru's bed shall enter a hollow iron image and, having caused a fire to be lit on both sides, he shall burn himself. 16. According to Hārita, this (last-mentioned penance must) not (be performed). 17. For he who takes his own or another's life becomes an Abhiśasta. 18. He (the violator of a Guru's bed) shall perform to his last breath (the penance) prescribed by that rule (Sūtra 11). He cannot be purified in this world. But (after death) his sin is taken away.

1. This reception of guests is an everlasting (Śrauta)-sacrifice offered by the householder to Prajāpati. 2. The fire in the stomach of the guest (represents) the Āhavanīya, (the sacred fire) in the house of the host represents the Gārhapatya, the fire at which the food for the guest is cooked (represents) the fire used for cooking the sacrificial viands (the Dakṣiṇāgni). 3. He who eats before his guest consumes the food, the prosperity, the issue, the cattle, the merit which his family acquired by sacrifices and charitable works. 4. Food (offered to guests) which is mixed with milk procures the reward of an Agniṣṭoma-sacrifice. Food mixed with clarified butter procures the reward of an Ukthya, food mixed with honey the reward of an Atirātra, food accompanied by meat the reward of a Dvādaśāha, (food and) water numerous offspring and long life. 5. It is declared in the Veda, 'Both welcome and indifferent guests procure heaven (for their host).' 6. When he gives food in the morning, at noon, and in the evening, (these gifts) are the Savanas (of that sacrifice offered to Prajāpati). 7. When he rises after his guest has risen (to depart), that act represents the Udavasānīyā iṣṭi (of a Vedic sacrifice). 8. When he addresses (the guest) kindly, that kind address (represents) the Dakṣiṇā. 9. When he follows (his departing guest, his steps represent) the steps of Viṣṇu. 10. When he returns (after having accompanied his guest), that (act represents) the Avabhṛtha, (the final bath performed after the completion of a sacrifice.) 11. Thus (a Brāhmaṇa shall treat) a Brāhmaṇa, (and a Kṣatriya and a Vaiśya their caste-fellows.) 12. If a guest comes to a king, he shall make (his Purohita) honour him more than himself. 13. If a guest comes to an Agnihotrin, he himself shall go to meet him and say to him: 'O faithful fulfiller of thy vows, where didst thou stay (last night)?' (Then he offers water, saying): 'O faithful fulfiller of thy vows, here is water.' (Next he offers milk or the like, saying): 'O faithful fulfiller of thy vows, may (these fluids) refresh (thee).' 14. (If the guest stays at the time of the Agnihotra, he shall make him sit down to the north of the fire and) murmur in a low voice, before offering the oblations: 'O faithful fulfiller of thy vows, may it be as thy heart desires;' 'O faithful fulfiller of thy vows, may it be as thy will is;' 'O faithful fulfiller of thy vows, may it be as thy wish is;' 'O faithful fulfiller of thy vows, may it be as thy desire is.' 15. If a guest comes, after the fires have been placed (on the altar), but before the oblations have been offered, (the host) himself shall approach him and say to him: 'O faithful fulfiller of thy vows give me permission; I wish to sacrifice.' Then he shall sacrifice, after having received permission. A Brāhmaṇa declares that he commits a sin if he sacrifices without permission. 16. He who entertains guests for one night obtains earthly happiness, a second night gains the middle air, a third heavenly bliss, a fourth the world of unsurpassable bliss; many nights procure endless worlds. That has been declared in the Veda. 17. If an unlearned person who pretends to be (worthy of the appellation) 'guest' comes to him, he shall give him a seat, water, and food, (thinking) 'I give it to a learned Brāhmaṇa.' Thus (the merit) of his (gift) becomes (as) great (as if a learned Brāhmaṇa had received it). [back to top]

1. And he shall take the foot of a bed instead of a staff and, proclaiming the name of his deed, he shall go about (saying), 'Who (gives) alms to the murderer of a Bhrūṇa?' Obtaining thus his livelihood in the village, he shall dwell in an empty house or under a tree, (knowing that) he is not allowed to have intercourse with Aryans. According to this rule he shall act until his last breath. He cannot be purified in this world. But (after death) his sin is taken away. 2. He even who slays unintentionally, reaps nevertheless the result of his sin. 3. (His guilt is) greater, (if he slays) intentionally. 4. The same (principle applies) also to other sinful actions, 5. And also to good works. 6. A Brāhmaṇa shall not take a weapon into his hand, though he be only desirous of examining it. 7. In a Purāṇa (it has been declared), that he who slays an assailant does not sin, for (in that case) wrath meets wrath. 8. But Abhiśastas shall live together in dwellings (outside the village); considering this their lawful (mode of life), they shall sacrifice for each other, teach each other, and marry amongst each other. 9. If they have begot sons, let them. say to them: 'Go out from amongst us, for thus the Āryas, (throwing the guilt) upon us, will receive you (amongst their number).' 10. For the organs do not become impure together with the man. 11. (The truth of) that may be learned from this (parallel case); a man deficient in limbs begets a son who possesses the full number of limbs. 12. Hārita declares that this is wrong. 13. A wife is similar to the vessel which contains the curds (for the sacrifice). 14. For if one makes impure milk curdle (by mixing it with whey and water) in a milk-vessel and stirs it, no sacrificial rite can be performed with (the curds produced from) that. Just so no intercourse can be allowed with the impure seed which comes (from an Abhiśasta). 15. Sorcery and curses (employed against a Brāhmaṇa) cause a man to become impure, but not loss of caste. 16. Hārita declares that they cause loss of caste. 17. But crimes causing impurity must be expiated, (when no particular penance is prescribed,) by performing the penance enjoined for crimes causing loss of caste during twelve months, or twelve half months, or twelve twelve-nights, or twelve se’nnights, or twelve times three days, or twelve days, or seven days, or three days, or one day. 18. Thus acts causing impurity must be expiated according to the manner in which the (sinful) act has been committed (whether intentionally or unintentionally).

1. And on the following day (he shall search for him), feast him to his heart's content, and accompany him (on his departure). 2. (If the guest) possesses a carriage, (he shall accompany him) as far as that. 3. Any other (guest he must accompany), until permission to return is given. 4. If (the guest) forgets (to give leave to depart), the (host) may return on reaching the boundary of his village. 5. To all (those who come for food) at (the end of) the Vaiśvadeva he shall give a portion, even to dogs and Caṇḍālas. 6. Some declare that he shall not give anything to unworthy people (such as Caṇḍālas). 7. A person who has been initiated shall not eat the leavings of women or of an uninitiated person. 8. All gifts are to be preceded by (pouring out) water. 9. (But gifts offered to priests) at sacrifices (are to be given) in the manner prescribed by the Veda. 10. The division of the food must be made in such a manner that those who receive daily portions (slaves) do not suffer by it. 11. At his pleasure, he may stint himself, his wife, or his children, but by no means a slave who does his work. 12. And he must not stint himself so much that he becomes unable to perform his duties. 13. Now they quote also (the following two verses): 'Eight mouthfuls are the meal of an ascetic, sixteen that of a hermit living in the woods, thirty-two that of a householder, and an unlimited quantity that of a student. An Agnihotrin, a draught-ox, and a student, those three can do their work only if they eat; without eating (much), they cannot do it.' [back to top] : 9 . Yājñ. I, 113. :

1. Sons begotten by a man who approaches in the proper season a woman of equal caste, who has not belonged to another man, and who has been married legally, have a right to (follow) the occupations (of their castes), 2. And to (inherit the) estate, 3. If they do not sin against either (of their parents). 4. If a man approaches a woman who had been married before, or was not legally married to him, or, belongs to a different caste, they both commit a sin. 5. Through their (sin) their son also becomes sinful. 6. A Brāhmaṇa (says), 'The son belongs to the begetter.' 7. Now they quote also (the following Gāthā from the Veda): '(Having considered myself) formerly a father, I shall not now allow (any longer) my wives (to be approached by other men), since they have declared that a son belongs to the begetter in the world of Yama. The giver of the seed carries off the son after death in Yama's world; therefore they guard their wives, fearing the seed of strangers. Carefully watch over (the procreation of) your children, lest stranger seed be sown on your soil. In the next world the son belongs to the begetter, an (imprudent) husband makes the (begetting of) children vain (for himself).' 8. Transgression of the law and violence are found amongst the ancient (sages). 9. They committed no sin on account of the greatness of their lustre. 10. A man of later times who seeing their (deeds) follows them, falls. 11. The gift (or acceptance of a child) and the right to sell (or buy) a child are not recognised. 12. It is declared in the Veda that at the time of marriage a gift, for (the fulfilment of) his wishes, should be made (by the bridegroom) to the father of the bride, in order to fulfil the law. 'Therefore he should give a hundred (cows) besides a chariot; that (gift) he should make bootless (by returning it to the giver).' In reference to those (marriage-rites), the word 'sale' (which occurs in some Smṛtis is only used as) a metaphorical expression; for the union (of the husband and wife) is effected through the law. 13. After having gladdened the eldest son by some (choice portion of his) wealth, [back to top] : 13 . 'Śāstravihitā (translated by "who has been married to him legally") means either "married according to the rites prescribed in the Śāstras," or "possessed of the qualities (which have been described) by (the rule of) the Śāstras, He shall not give his daughter to a man of the same Gotra," and in similar (passages).'Haradatta. See also Colebrooke, Digest, Book V, Text cxcix. : Another (commentator) says, 'Neither of the parents shall pass them over at (the distribution of) the heritage. Both (parents) must leave their property to them.'--Haradatta. The text of the Sūtra admits of either explanation.

1. A (king) who, without detriment to his servants, gives land and money to Brāhmaṇas according to their deserts gains endless worlds. 2. They say (that) a king, who is slain in attempting to recover the property of Brāhmaṇas, (performs) a sacrifice where his body takes the place of the sacrificial post, and at which an unlimited fee is given. 3. Hereby have been declared (the rewards of) other heroes, who fall fighting for a (worthy) cause. 4. He shall appoint men of the first three castes, who are pure and truthful, over villages and towns for the protection of the people. 5. Their servants shall possess the same qualities. 6. They must protect a town from thieves in every direction to the distance of one yojana. 7. (They must protect the country to the distance of) one krośa from each village. 8. They must be made to repay what is stolen within these (boundaries). 9. The (king) shall make them collect the lawful taxes (śulka). 10. A learned Brāhmaṇa is free from taxes, 11. And the women of all castes, 12. And male children before the marks (of puberty appear), 13. And those who live (with a teacher) in order to study, 14. And those who perform austerities, being intent on fulfilling the sacred law, 15. And a Śūdra who lives by washing the feet, 16. Also blind, dumb, deaf, and diseased persons (as long as their infirmities last), 17. And those to whom the acquisition of property is forbidden (as Sannyāsins). 18. A young man who, decked with ornaments, enters unintentionally (a place where) a married woman or a (marriageable) damsel (sits), must be reprimanded.

1. If he desires (to perform) very great austerities, he (shall not make a hoard of grain, but) collect food every day only, morning and evening, in his vessel. 2. Afterwards he shall wander about, sustaining his life with roots, fruits, leaves, and grass (which he collects). Finally (he shall content himself with) what has become detached spontaneously. Then he shall live on water, then on air, (and finally) upon ether. Each succeeding mode of subsistence procures greater rewards. 3. Now they quote (the following) two verses from a Purāṇa: 4. Those eighty thousand sages who desired offspring passed to the south by Aryaman's road and obtained burial-grounds. 5. Those eighty thousand sages who desired no offspring passed by Aryaman's road to the north and obtained immortality. 6. Thus are praised those who keep the vow of chastity. 7. Now they accomplish also their wishes merely by conceiving them, 8. For instance, (the desire to procure) rain, to bestow children, second-sight, to move quick as thought, and other (desires) of this description. 9. Therefore on account of (passages) of the revealed texts, and on account of the visible results, some declare these orders (of men keeping the vow of chastity to be) the most excellent. 10. But (to this we answer): It is the firm opinion of those who are well versed in the threefold sacred learning, that the Vedas are the highest authority. They consider that the (rites) which are ordered there to be performed with rice, yava, animals, clarified butter, milk, potsherds, (in conjunction) with a wife, (and accompanied) by loud or muttered (Mantras), must be performed, and that (hence) a rule of conduct which is opposed to these (rites) is of no authority. 11. But by the term burial-ground (in the text above given) it is intended to ordain the last rites for those who have performed many sacrifices, (and not to mean that dead householders become demons and haunt burial-grounds.) 12. The revealed texts declare that after (the burial follows) a reward without end, which is designated by the term 'heavenly bliss.' [back to top] : 23 . The following rules apply to a solitary hermit. : These Sūtras are repeated in order to show that, according to, the opinion of those who allow hermits to live with their families, the end should be the same. :

1. By this (discussion) the law of custom, which is observed in (particular) countries or families, has been disposed of. 2. On account of the blood relations of his mother and (on account of those) of his father within six degrees, or, as far as the relationship is traceable, he shall bathe if they die, excepting children that have not completed their first year. 3. On account of the death of the latter the parents alone bathe, 4. And those who bury them. 5. If a wife or one of the chief Gurus (a father or Ācārya) die, besides, fasting (is ordained from the time at which they die) up to the same time (on the following day). 6. (In that case) they shall also show the (following) signs of mourning: 7. Dishevelling their hair and covering themselves with dust (they go outside the village), and, clothed with one garment, their faces turned to the south, stepping into the river they throw up water for the dead once, and then, ascending (the bank), they sit down. 8. This (they repeat) thrice. 9. They pour out water consecrated in such a manner that the dead will know it (to be given to them). Then they return to the village without looking back, and perform those rites for the dead which (pious) women declare to be necessary. 10. Some declare, that these same (observances) shall also be kept in the case (of the death) of other (Sapiṇḍas). 11. At all religious ceremonies, he shall feed Brāhmaṇas who are pure and who have (studied and remember) the Veda. 12. He shall distribute his gifts at the proper places, at the proper times, at the occasion of purificatory rites, and to proper recipients. 13. That food must not be eaten of which (no portion) is offered in the fire, and of which no portion is first given (to guests). 14. No food mixed with pungent condiments or salt can be offered as a burnt-offering. 15. Nor (can food) mixed with bad food (be used for a burnt-oblation). 16. If (he is obliged to offer) a burnt-offering of food unfit for that purpose, he shall take hot ashes from the northern part of his fire and offer the food in that. That oblation is no oblation in the fire. 17. A female shall not offer any burnt-oblation, 18. Nor a child, that has not been initiated.

1. The general and special duties of all castes have been explained. But we will now declare those of a king in particular. 2. He shall cause to be built a town and a palace, the gates of both of which (must look) towards the south. 3. The palace (shall stand) in the heart of the town. 4. In front of that (there shall be) a hall. That is called the hall of invitation. 5. (At a little distance) from the town to the south, (he shall cause to be built) an assembly-house with doors on the south and on the north sides, so that one can see what passes inside and outside. 6. In all (these three places) fires shall burn constantly. 7. And oblations must be offered in these fires daily, just as at the daily sacrifice of a householder. 8. In the hall he shall put up his guests, at least those who are learned in the Vedas. 9. Rooms, a couch, food and drink should be given to them according to their good qualities. 10. Let him not live better than his Gurus or ministers. 11. And in his realm no (Brāhmaṇa) should suffer hunger, sickness, cold, or heat, be it through want, or intentionally. 12. In the midst of the assembly-house, (the superintendent of the house) shall raise a play-table and sprinkle it with water, turning his hand downwards, and place on it dice in even numbers, made of Vibhītaka (wood), as many as are wanted. 13. Men of the first three castes, who are pure and truthful, may be allowed to play there. 14. Assaults of arms, dancing, singing, music, and the like (performances) shall be held only (in the houses) of the king's servants. 15. That king only takes care of the welfare of his subjects in whose dominions, be it in villages or forests, there is no danger from thieves. [back to top] : 25 . 'In the heart of the town, i.e. in that town which is surrounded by all the walls.'--Haradatta. Compare Manu VII, 76.

1. He who instigates to, he who assists in, and he who commits (an act, these three) share its rewards in heaven and its punishments in hell. 2. He amongst these who contributes most to the accomplishment (of the act obtains) a greater share of the result. 3. Both the wife and the husband have power over (their) common property. 4. By their permission, others also may act for their good (in this and the next world, even by spending money). 5. Men of learning and pure descent, who are aged, clever in reasoning, and careful in fulfilling the duties (of their caste and order, shall be the judges) in lawsuits. 6. In doubtful cases (they shall give their decision) after having ascertained (the truth) by inference, ordeals, and the like (means). 7. A person who is possessed of good qualities (may be called as a witness, and) shall answer the questions put to him according to the truth on an auspicious day, in the morning, before a kindled fire, standing near (a jar full of) water, in the presence of the king, and with the consent of all (of both parties and of the assessors), after having been exhorted (by the judge) to be fair to both sides. 8. If (he is found out speaking) an untruth, the king shall punish him. 9. Besides, in that case, after death, hell (will be his punishment). 10. If he speaks the truth, (his reward will be) heaven and the approbation of all created beings. 11. The knowledge which Śūdras and women possess is the completion (of all study). 12. They declare, that (this knowledge) is a supplement of the Atharva-Veda. 13. It is difficult to learn the sacred law from (the letter of) the Vedas (only); but by following the indications it is easily accomplished. 14. The indications for these (doubtful cases are), 'He shall regulate his course of action according to the conduct which is unanimously recognised in all countries by men of the three twice-born castes, who have been properly obedient (to their teachers), who are aged, of subdued senses, neither given to avarice, nor hypocrites. Acting thus he will gain both worlds.' 15. Some declare, that the remaining duties (which have not been taught here) must be learnt from women and men of all castes. [back to top] : 29 . 'Though this is so, still the wife cannot spend (money) without the permission of her husband, but the husband can do (so without the consent of his wife). That may be known by Sūtra II, 6, 14, 11, "They do not declare it to be a theft if the wife spends money for a good reason during the absence of her husband."'--Haradatta.

1. On the day on which, beginning the study of the whole sacred science, the Upaniṣads (and the rest, he performs the Upākarma in the morning) he shall not study (at night). 2. And he shall not leave his teacher at once after having studied (the Veda and having returned home) 3. If he is in a hurry to go, he shall perform the daily recitation of the Veda in the presence of his teacher, and then go at his pleasure. In this manner good fortune will attend both of them. 4. If the (former) teacher visits him after he has returned home, he shall go out to meet him, embrace his (feet), and he shall not wash himself (after that act), showing disgust. He then shall let him pass first into the house, fetch (the materials necessary for a hospitable reception), and honour him according to the rule. 5. If his former teacher is) present, he himself shall use a seat, a bed, food, and garments inferior to, and lower (than those offered to the teacher. 6. Standing (with his body bent), he shall place his left hand (under the water-vessel, and bending with his other hand its mouth downwards), he shall offer to his teacher water for sipping. 7. And (he shall offer water for sipping in this manner) to other guests also who possess all (good qualities) together. 8. He shall imitate (his teacher) in rising, sitting, walking, about, and smiling. 9. In the presence (of his teacher) he shall not void excrements, discharge wind, speak aloud, laugh, spit, clean his teeth, blow his nose, frown, clap his hands, nor snap his fingers. 10. Nor shall he tenderly embrace or address caressing words to his wife or children. 11. He shall not contradict his teacher, 12. Nor any of his betters. 13. (He shall not) blame or revile any creature. 14. (He shall not revile one branch of) sacred learning by (invidiously comparing it with) another. 15. If he is not well versed in a (branch of) sacred learning (which he studied formerly), he shall again go to the (same) teacher and master it, observing the (same) rules as (during his first studentship). 16. The restrictions (to be kept) by the teacher from the beginning of the course of teaching to its end are, to avoid cutting the hair on the body, partaking of meat or of oblations to the Manes, and connection (with a woman). 17. Or (he may have conjugal intercourse) with his wife at the proper season. 18. He shall be attentive in instructing his pupils in the sacred learning, in such a manner that they master it, and in observing the restrictions (imposed upon householders during their teaching . He who acts thus, gains heavenly bliss for himself, his descendants and ancestors.

1. Let him who teaches, avoid connubial intercourse during the rainy season and in autumn. 2. And if he has had connection (with his wife), he shall not lie with her during the whole night 3. He shall not teach whilst he is lying on a bed. 4. Nor shall he teach (sitting) on that couch on which he lies (at night with his wife). 5. He shall not show himself adorned with a garland, or anointed with ointments. 6. At night he shall always adorn himself for his wife. 7. Let him not submerge his head together with his body (in bathing), 8. And (let him avoid) to bathe after sunset. 9. Let him avoid to use a seat, clogs, sticks for cleaning the teeth, (and other utensils) made of Palāśa-wood. 10. Let him avoid to praise (himself) before his teacher, saying, 'I have properly bathed or the like.' 11. Let him be awake from midnight. 12. Let him not study (or teach) in the middle of the night; but (he may point out) their duties to his pupils. 13. Or (he may) by himself mentally (repeat the sacred texts). 14. After midnight he may teach. 15. When he has risen (at midnight, and taught) during the third watch of the night, let him not lie down again (saying), 'Studying is forbidden.' 16. At his pleasure he may (sleep) leaning (against a post or the like). 17. Or he may mentally repeat (the sacred texts). 18. Let him not visit inferior men (such as Niṣādas), nor countries which are inhabited by them,

1. If a person who has taken (a lease of) land (for cultivation) does not exert himself, and hence (the land) bears no crop, he shall, if he is rich, be made to pay (to the owner of the land the value of the crop) that ought to have grown. 2. A servant in tillage who abandons his work shall be flogged. 3. The same (punishment shall be awarded) to a herdsman (who leaves his work); 4. And the flock (entrusted) to him shall be taken away (and be given to some other herdsman). 5. If cattle, leaving their stable, eat (the crops of other persons, then the owner of the crops, or the king's servants), may make them lean (by impounding them); (but) he shall not exceed (in such punishment). 6. If (a herdsman) who has taken cattle under his care, allows them to peṛṣ, or loses (them by theft, through his negligence), he shall replace them (or pay their value) to the owners. 7. If (the king's forester) sees cattle that have been sent into the forest through negligence (without a herdsman), he shall lead them back to the village and make them over to the owners. 8. If the same negligence (occur) again, he shall once impound them (and afterwards give them back). 9. (If the same fault be committed again) after that (second time), he shall not take care (of them). 10. He who has taken unintentionally the property of another shall be reprimanded, in case (the property be) fuel, water, roots, flowers, fruits, perfumes, fodder, or vegetables. 11. (If he takes the above-mentioned kinds of property) intentionally, his garment shall be taken away. 12. He who takes intentionally food when he is in danger of his life shall not be punished. 13. If the king does not punish a punishable offence, the guilt falls upon him. [back to top] : 28 . This Sūtra shows that the system of leasing land against a certain share of the crops, which now prevails generally in Native States, and is not uncommon in private contracts on British territory, was in force in Āpastamba's times. : See Colebrooke, Digest, Book III, Text lxviii, for this Sūtra and the following two. Another commentator, quoted by Haradatta, connects this Sūtra with the preceding, and refers it to a poor lessee of land, who cannot pay the value of the crop which was lost through his negligence. A third explanation refers the Sūtra to a cultivator who neglects to till his land. Jagannātha's authorities, the Cintāmaṇi and Ratnākara, agree with Haradatta's first explanation.

1. For as many years as there are uninitiated persons, reckoning (one year) for each ancestor (and the person to be initiated himself), 2. (They should bathe daily reciting) the seven Pāvamānīs, beginning with 'If near or far,' the Yajuṣpavitra, ('May the waters, the mothers purify us,' &c.) the Sāmapavitra, ('With what help assists,' &c.), and the Ā girasapavitra ('A swan, dwelling in purity'), 3. Or also reciting the Vyāhṛtis (om, bhūḥ, bhuvaḥ, suvaḥ). 4. After that (such a person) may be taught (the Veda). 5. But those whose great-grandfather's (grandfather's and father's) initiation is not remembered, are called 'burial-grounds.' 6. Intercourse, dining, and intermarriage with them should be avoided. For them, if they like, the (following) penance (is prescribed). (Such a man) shall keep for twelve years the rules prescribed for a student who is studying the three Vedas. Afterwards he may be initiated. Then he shall bathe, reciting the Pāvamānīs and the other (texts mentioned above, I, 1, 2, 2). 7. Then he may be instructed in the duties of a householder. 8. He shall not be taught (the whole Veda), but only the sacred formulas required for the domestic ceremonies. 9. When he has finished this (study of the Gṛhya-mantras), he may be initiated (after having performed the penance prescribed) for the first neglect (I, 1, 1, 28). 10. Afterwards (everything is performed) as in the case of a regular initiation. He who has been initiated shall dwell as a religious student in the house of his teacher, 12. For forty-eight years (if he learns all the four Vedas), 13. (Or) a quarter less (i.e. for thirty-six years), 14. (Or) less by half (i.e. for twenty-four years), 15. (Or) three quarters less (i.e. for twelve years), 16. Twelve years (should be) the shortest time (for his residence with his teacher). 17. A student who studies the sacred science shall not dwell with anybody else (than his teacher). 18. Now (follow) the rules for the studentship. 19. He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.

1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law). 2. The authority (for these duties) is the agreement of those who know the law, 3. And (the authorities for the latter are) the Vedas alone. 4. (There are) four castes--Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras. 5. Amongst these, each preceding (caste) is superior by birth to the one following. 6. (For all these), excepting Śūdras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of the sacred fire; and (their) works are productive of rewards (in this world and the next). 7. To serve the other (three) castes (is ordained) for the Śūdra. 8. The higher the caste (which he serves) the greater is the merit. 9. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge. 10. A Brāhmaṇa declares that the Gāyatrī is learnt for the sake of all the (three) Vedas. 11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brāhmaṇa. 12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law). 13. And under him the sacred science must be studied until the end, provided (the teacher) does not fall off from the ordinances of the law. 14. He from whom (the pupil) gathers (ācinoti) (the knowledge of) his religious duties (dharmān) (is called) the Ācārya (teacher). 15. Him he should never offend. 16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning. 17. This (second) birth is the best. 18. The father and the mother produce the body only.

1. After having performed the Upākarma for studying the Veda on the full moon of the month' Srāvaṇa (July-August), he shall for one month not study in the evening. 2. On the full moon of the month of Pauṣa (December-January), or under the constellation Rohini, he shall leave off reading the Veda. 3. Some declare, (that he shall study) for four months and a half. 4. He shall avoid to Study the Veda on a high-road. 5. Or he may study it (on a high-road), after having smeared (a space) with cowdung. 6. He shall never study in a burial-ground nor anywhere near it within the throw of a Samyā. 7. If a village has been built over (a burial ground) or its surface has been cultivated as a field, the recitation of the Veda (in such a place) is not prohibited. 8. But if that place is known to have been a burial-ground he shall not study (there). 9. A Śūdra and an outcast are (included by the term) burial-ground, (and the rule given, Sūtra 6, applies to them). 10. Some declare, that (one ought to avoid only, to study) in the same house (where they dwell). 11. But if (a student and) a Śūdra woman merely look at each other, the recitation of the Veda must be interrupted, 12. Likewise, if (a student and) a woman, who has had connexion with a man of a lower caste, (look at each other). 13. If he, who is about to study the Veda, wishes to talk to a woman during her courses, he shall first speak to a Brāhmaṇa and then to her, then again speak to a Brāhmaṇa, and afterwards study. Thereby the children (of that woman) will be blessed. 14. (He shall not study in a village) in which a corpse lies; 15. Nor in such a one where Kāndālas live. 16. He shall not study whilst corpses are being carried to the boundary of the village, 17. Nor in a forest, if (a corpse or Cāṇḍāla) is within sight. 18. And if outcasts have entered the village, he shall not study on that day,

1. After marriage the rites prescribed for a householder and his wife (must be performed). 2. He shall eat at the two (appointed) times, (morning and evening) 3. And he shall not eat to repletion. 4. And both (the householder and his wife) shall fast on (the days of) the new, and full moon, 5. To eat once (on those days in the morning) that also is called fasting. 6. And they may eat (at that meal) until they are quite satisfied. 7. And on (the anniversary of) that (wedding)-day they may eat that food of which they are fond. 8. And (on the night of that day) they shall sleep on the ground (on a raised heap of earth). 9. And they shall avoid connubial intercourse. 10. And on the day after (that day) a Sthālīpāka must be offered. 11. The manner in which that offering must be performed has been declared by (the description of the Sthālīpāka) to be performed on the days of the new and full moon (the Pārvaṇa). 12. And they declare (that this rite which is known) amongst the people (must be performed) every (year). 13. At every (burnt-offering), when he wishes to place the fire on the altar (called Sthaṇḍila), let him draw on that (altar) three lines from west to east and three lines from south to north, and sprinkle (the altar) with water, turning the palm of the hand downwards, and let him then make the fire burn brightly by adding (fuel). 14. He shall pour out (the remainder of) this water used for sprinkling, to the north or to the east (of the altar), and take other (water into the vessel). 15. The water-vessels in the house shall never be empty; that is the duty to be observed by the householder and his wife. 16. Let him not have connubial intercourse (with his wife) in the day-time. 17. But let him have connection with his wife at the proper time, according to the rules (of the law). 18. Let him have connubial intercourse in the interval also, if his wife (desires it, observing the restrictions imposed by the law).

1. And that of a Kṣatriya dyed with madder, 2. And that of a Vaiśya dyed with turmeric. 3. (The skin),worn by a Brāhmaṇa shall be that of a common deer or of a black doe. 4. If he wears a black skin, let him not spread it (on the ground) to sit or lie upon it. 5. (The skin worn) by a Kṣatriya shall be that of a spotted deer. 6. (The skin worn) by a Vaiśya shall be that of a he-goat. 7. The skin of a sheep is fit to be worn by all castes, 8. And a blanket made of wool. 9. He who wishes the increase of Brāhmaṇa power shall wear skins only; he who wishes the increase of Kṣatriya power shall wear cloth only; he who wishes the increase of both shall wear both (skin and cloth). Thus says a Brāhmaṇa. 10. But (I, Āpastamba, say), let him wear a skin only as his upper garment. 11. Let him not look at dancing. 12. Let him not go to assemblies (for gambling, &c.), nor to crowds (assembled at festivals). 13. Let him not be addicted to gossiping. 14. Let him be discreet. 15. Let him not do anything for his own pleasure in places which his teacher frequents. 16. Let him talk with women so much (only) as his purpose requires. 17. (Let him be) forgiving. 18. Let him restrain his organs from seeking illicit objects.

1. After having eaten sesamum or having fasted on the full moon day of the month Srāvaṇa July-August), he may on the following day bathe in the water of a great river and offer (a burnt-oblation of) one thousand pieces of sacred fuel, whilst. reciting the Gāyatrī, or he may mutter (the Gāyatrī) as many times. 2. Or he may perform Iṣṭis and Soma-sacrifices for the sake of purifying himself (from his sins), 3. After having eaten forbidden food, he must fast, until his entrails are empty. 4. That is (generally) attained after seven days. 5. Or he may during winter and during the dewy season (November-March) bathe in cold water both morning and evening. 6. Or he may perform a Kṛcchra penance, which lasts twelve days. 7. The rule for the Kṛcchra penance of twelve days (is the following): For three days he must not eat in the evening, and then for three days not in the morning; for three days he must live on food which has been given unasked, and three days he must not eat anything. 8. If he repeats this for a year, that is called a Kṛcchra penance, which lasts for a year. 9. Now follows another penance. He who has committed even a great many sins which do not cause him to fall, becomes free from guilt, if, fasting, he recites the entire Śākhā of his Veda three times consecutively. 10. He who cohabits with a non-Aryan woman, he who lends money at interest, he who drinks (other) spirituous liquors (than Surā), he who praises everybody in a manner unworthy of a Brāhmaṇa, shall sit on grass, allowing his back to be scorched (by the sun). 11. A Brāhmaṇa removes the sin which he committed by serving one day and night (a man of) the black race, if he bathes for three years, eating at every fourth meal-time. [back to top] : 27 . 'The oblations of sacred fuel (samidh) are not to be accompanied by the exclamation Svāhā'--Haradatta. : Iṣṭis are the simplest forms of the Śrauta-sacrifices, i.e. of those for which three fires are necessary. : For some particular kinds of forbidden food the same penance is prescribed, Manu XI, 153-154.

1. When he shows his respect to Gurus or aged persons or guests, when he offers a burnt-oblation (or other sacrifice), when he murmurs prayers at dinner, when sipping water and during the (daily) recitation of the Veda, his garment (or his sacrificial thread) shall pass over his left shoulder and under his right arm. 2. By sipping (pure) water, that has been collected on the ground, he becomes pure. 3. Or he, whom a pure person causes to sip water, (becomes also pure). 4. He shall not sip rain-drops. 5. (He shall not sip water) from a (natural) cleft in the ground. 6. He shall not sip water heated (at the fire) except for a particular reason (as sickness). 7. He who raises his empty hands (in order to scare) birds, (becomes impure and) shall wash (his hands). 8. If he can (find water to sip) he shall not remain impure (even) for a muhūrta. 9. Nor (shall he remain) naked (for a muhūrta if he can help it). 10. Purification (by sipping water) shall not take place whilst he is (standing) in the water. 11. Also, when he has crossed a river, he shall purify himself by sipping water. 12. He shall not place fuel on the fire, without having sprinkled it (with water). 13. (If he is seated in company with) other unclean persons on a seat consisting of a confused heap of straw, and does not touch them, he may consider himself pure. 14. (The same rule applies, if he is seated) on grass or wood fixed in the ground. 15. He shall put on a dress, (even if it is clean,) only after having sprinkled it with water. 16. If he has been touched by a dog, he shall bathe, with his clothes on; 17. Or he becomes pure, after having washed that part (of his body) and having touched it with fire and again washed it, as well as his feet, and having sipped water. 18. Unpurified, he shall not approach fire, (so near that he can feel the heat).

1. He shall not drink water standing or bent forwards. 2. Sitting he shall sip water (for purification) thrice, the water penetrating to his heart. 3. He shall wipe his lips three times. 4. Some (declare, that he shall do so) twice. 5. He shall then touch (his lips) once (with the three middle fingers). 6. Some (declare, that he shall do so) twice. 7. Having sprinkled water on his left hand with his right, he shall touch both his feet, and his head and (the following three) organs, the eyes, the nose, and the ears. 8. Then he shall wash (his hands). 9. But if he is going to eat he shall, though pure, twice sip water, twice wipe (his mouth), and once touch (his lips). 10. He shall rub the gums and the inner part of his lips (with his finger or with a piece of wood) and then sip water. 11. He does not become impure by the hair (of his moustaches) getting into his mouth, as long as he does not touch them with his hand. 12. If (in talking), drops (of saliva) are perceived to fall from his mouth, then he shall sip water. 13. Some declare, that if (the saliva falls) on the ground, he need not sip water. 14. On touching during sleep or in sternutation the effluvia of the nose or of the eyes, on touching blood, hair, fire, kine, a Brāhmaṇa, or a woman, and after having walked on the high road, and after having touched an (thing or man), and after having put on his lower garment, he shall either bathe or sip or merely touch water (until he considers himself clean). 15. (Or he may touch) moist cowdung, wet herbs, or moist earth. 16. He shall not eat meat which has been cut with a sword (or knife) used for killing. 17. He shall not bite off with his teeth (pieces from) cakes (roots or fruits). 18. He shall not eat in the house of a (relation within six degrees) where a person has died, before the ten days (of impurity) have elapsed.

1. He shall avoid butter, butter-milk, oil-cake, honey, meat. 2. And black grain (Such as kulittha), food given by Śūdras, or by other persons, whose food is not considered fit to be eaten. 3. And food unfit for oblations, speaking an untruth, anger, and (acts or words) by which he might excite anger. He who desires a (good) memory, fame, wisdom, heavenly bliss, and prosperity, shall avoid these twelve (things and acts); 4. Wearing a dress that reaches from the navel to the knees, bathing morning, noon, and evening, living on food that has not been cooked at a fire, never seeking the shade, standing (during the day), and sitting (during the night), he shall keep this vow for one year. They declare, that (its merit) is equal to that of a studentship continued for forty-eight years. 5. (Now follows) the daily funeral-oblation. 6. Outside the village pure (men shall) prepare (the food for that rite) in a pure place. 7. New vessels are, used for that, 8. In which the food is prepared, and out of which it is eaten. 9. And those (vessels) he shall present to the (Brāhmaṇas) who have been fed. 10. And he shall feed (Brāhmaṇas) possessed of all (good qualities). 11. And he shall hot give the residue (of that funeral-dinner) to one who is inferior to them in good qualities. 12. Thus (he shall act every day) during a year. 13. The last of these (funeral-oblations) he shall perform, offering a red goat. 14. And let him cause an altar to be built, concealed (by a covering and outside the village). 15. Let him feed the Brāhmaṇas on the northern half of that. 16. They declare, that (then) he sees both the Brāhmaṇas who eat and the Manes sitting on the altar. 17. After that he may offer (a funeral-sacrifice once a month) or stop altogether. 18. For (by appearing on the altar) the Manes signify that they are satisfied by the funeral offering.

1. Shall cause to be prepared powder of white mustard-seeds, cause his hands, feet, ears, and mouth to be rubbed with that, and shall eat (the remainder). If the wind does not blow too violently, he shall eat sitting, silent and his face turned towards the south, on a seat (facing the) same (direction)the first alternative is the skin of a he-goat. 2. But they declare, that the life of the mother of that person who eats at this ceremony, his face turned in that direction, will be shortened. 3. A vessel of brass, the centre of which is gilt, is best (for this occasion). 4. And nobody else shall eat out of that vessel. 5. He shall make a lump of as much (food) as he can swallow (at once). 6. (And he shall) not scatter anything (on the ground). 7. He shall not let go the vessel (with his left hand); 8. Or he may let it go. 9. He shall swallow the whole mouthful at once, introducing it, together with the thumb, (into the mouth.) 10. He shall make no noise with his mouth (whilst eating). 11. And he shall not shake his right hand (whilst eating). 12. After he (has eaten and) sipped water, he shall raise his hands, until the water has run off (and they have become dry). 13. After that he shall touch fire. 14. And (during this ceremony) he shall not eat in the day-time anything but roots and fruit. 15. And let him avoid Sthālīpāka-offerings, and food offered to the Manes or to the Gods. 16. He shall eat wearing his upper garment over his left shoulder and under his right arm. 17. At the (monthly) Śrāddha which must necessarily be performed, he must use (food) mixed with fat. 18. The first (and preferable) alternative (is to employ) clarified butter and meat.

1. At every monthly Śrāddha he shall use, in whatever manner he may be able, one droṇa of sesamum. 2. And he shall feed Brāhmaṇas endowed with all (good qualities), and they shall not give the fragments (of the food) to a person who does not possess the same good qualities (as the Brāhmaṇas). 3. He who desires prosperity shall fast in the half of the year when the sun goes to the north, under the constellation Tiṣya, in the first half of the month, for (a day and) a night at least, prepare a Sthālīpāka-offering, offer burnt-oblations to Kubera (the god of riches), feed a Brāhmaṇa with that (food prepared for the Sthālīpāka) mixed with clarified butter, and make him wish prosperity with (a Mantra) implying prosperity. 4. This (rite he shall repeat) daily until the next Tiṣya(-day). 5. On the second (Tiṣya-day and during the second month he shall feed) two (Brāhmaṇas). 6. On the third (Tiṣya-day and during the third month he shall feed) three (Brāhmaṇas). 7. In this manner (the Tiṣya-rite is to be performed) for a year, with a (monthly) increase (of the number of Brāhmaṇas fed).} 8. (Thus) he obtains great prosperity. 9. But the fasting takes place on the first (Tiṣya-day) only. 10. He shall avoid to eat those things which have lost their strength (as butter-milk, curds, and whey). 11. He shall avoid to tread on ashes or husks of grain. 12. To wash one foot with the other, or to place one foot on the other, 13. And to swing his feet, 14. And to place one leg crosswise over the knee (of the other), 15. And to make his nails 16. Or to make (his finger-joints) crack without a (good) reason, 17. And all other (acts) which they blame. 18. And let him acquire money in all ways that are lawful.

1. Now the Veda declares also one's offspring to be immortality (in this verse): 'In thy offspring thou art born again, that, mortal, is thy immortality.' 2. Now it can also be perceived by the senses that the (father) has been reproduced separately (in the son); for the likeness (of a father and of a son) is even visible, only (their) bodies are different. 3. 'These (sons) who live, fulfilling the rites taught (in the Veda), increase the fame and heavenly bliss of their departed ancestors.' 4. 'In this manner each succeeding (generation increases the fame and heavenly bliss) of the preceding ones.' 5. 'They (the ancestors) live in heaven until the (next) general destruction of created things.' 6. At the new creation (of, the world) they become the seed. That has been declared in the Bhaviṣyatpurāṇa. 7. Now Prajāpati also says, 8. 'Those dwell with us who fulfil the following (duties): the study of the three Vedas, the studentship, the procreation of children, faith, religious austerities, sacrifices, and the giving of gifts. He who praises other (duties), becomes dust and peṛṣes.' 9. Those among these (sons) who commit sin, peṛṣ alone, just as the leaf of a tree (which has been attacked by worms falls without injuring its branch or tree). They do not hurt their ancestors. 10. (For) the (ancestor) has no connection with the acts committed (by his descendant) in this world, nor with their results in the next. 11. (The truth of) that may be known by the following (reason): 12. This creation (is the work) of Prajāpati and of the sages. 13. The bodies of those (sages) who stay there (in heaven) on account of their merits appear visibly most excellent and brilliant (as, for instance, the constellation of the seven Ṛṣis). 14. But even though some (ascetic), whilst still in the body, may gain heaven through a portion of (the merit acquired by his former) works or through austerities, and though he may. accomplish (his objects) by his mere wish, still this is no reason to place one order before the other. [back to top] : 24 . 'They become the seed,' i.e. 'The Prajāpatis.' :

1. That Brāhmaṇa, who is wise and recognises all creatures to be in the Ātman, who pondering (thereon) does not become bewildered, and who recognises the Ātman in every (created) thing, shines, indeed, in heaven. 2. He, who is intelligence itself and subtler than the thread of the lotus-fibre, pervades the universe, and who, unchangeable and larger than the earth, contains the universe; he, who is different from the knowledge of this world, obtained by the senses and identical with its objects, possesses the highest (form consisting of absolute knowledge). From him, who divides himself, spring all (created) bodies. He is the primary cause, he is eternal, he is unchangeable. 3. But the eradication of the faults is brought about in this life by the means (called Yoga). A wise man who has eradicated the (faults) which destroy the creatures, obtains salvation. 4. Now we will enumerate the faults which tend to destroy the creatures. 5. (These are) anger, exultation, grumbling, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, neglect to keep the senses in subjection, neglect to concentrate the mind. The eradication of these (faults) takes place through the means of (salvation called) Yoga. 6. Freedom from anger, from exultation, from grumbling, from covetousness, from perplexity, from hypocrisy (and) hurtfulness; truthfulness, moderation in eating, silencing a slander, freedom from envy, self-denying liberality, avoiding to accept gifts, uprightness, affability, extinction of the passions, subjection of the senses, peace with all created beings, concentration (of the mind on the contemplation of the Ātman), regulation of one's conduct according to that of the Āryas, peacefulness and contentedness;--these (good qualities) have been settled by the agreement (of the wise) for all (the four) orders; he who, according to the precepts of the sacred law, practises these, enters the universal soul. [back to top] : 23 . This Sūtra again contains a description of the Paramātman. The translation strictly follows the commentary, though the explanation, given in the latter, is open to objections. Article published on 04 September, 2014 I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to. Let's make the world a better place together!

1. A drunkard, a madman, a prisoner, he who learns the Veda from his son, a creditor who sits with his debtor (hindering the fulfilment of his duties), a debtor who thus sits (with his creditor, are persons whose food must not be eaten) as long as they are thus engaged or in that state. 2. Who (then) are those whose food may be eaten? 3. Kaṇva declares, that it is he who wishes to give. 4. Kautsa declares, that it is he who is holy. 5. Vārshyāyaṇi declares, that it is every giver (of food). 6. For if guilt remains fixed on the man (who committed a crime, then food given by a sinner) may be eaten (because the guilt cannot leave the sinner). But if guilt can leave (the sinner at any time, then food given by the sinner may be eaten because) he becomes pure by the gift (which he makes). 7. Offered food, which is pure, may be eaten, according to Eka, Kuṇika, Kāṇva, Kutsa, and Pushkarasādi. 8. Vārshyāyaṇi's opinion is, that (food) given unasked (may be accepted) from anybody. 9. (Food offered) willingly by a holy man may be eaten. 10. Food given unwillingly by a holy man ought not to be eaten. 11. Food offered unasked by any person whatsoever may be eaten, 12. 'But not if it be given after an express previous announcement;' thus says Hārita. 13. Now they quote also in a Purāṇa the following two verses: 'The Lord of creatures has declared, that food offered unasked and brought by the giver himself, may be eaten, though (the giver be) a sinner, provided the gift has not been announced beforehand. The Manes of the ancestors of that man who spurns such food, do not eat (his oblations) for fifteen years, nor does the fire carry his offerings (to the gods).' 14. (Another verse from a Purāṇa declares): 'The food given by a physician, a hunter, a surgeon, a fowler, an unfaithful wife, or a eunuch must not be eaten.' 15. Now (in confirmation of this) they quote (the following verse): 'The murderer of a Brāhmaṇa learned in the Veda heaps his guilt on his guest, an innocent man on his calumniator, a thief set at liberty on the king, and the petitioner on him who makes false promises.' [back to top] :

1. A Śūdra touches him, (then he shall leave off eating). 2. Nor shall he eat sitting in the same row with unworthy people. 3. Nor shall he eat (sitting in the same row with persons) amongst whom one, whilst they eat, rises and gives his leavings to his pupils or sips water; 4. Nor (shall he eat) where they give him food, reviling him. 5. Nor (shall he eat) what has been smelt at by men or other (beings, as cats). 6. He shall not eat in a ship, 7. Nor on a wooden platform. 8. He may eat sitting on ground which has been purified (by the application of cowdung and the like). 9. (If he eats) out of an earthen vessel, he shall eat out of one that has not been used (for cooking). 10. (If he can get) a used vessel (only, he shall eat from it), after having heated it thoroughly. 11. A vessel made of metal becomes pure by being scoured with ashes and the like. 12. A wooden vessel becomes pure by being scraped. 13. At a sacrifice (the vessels must be cleaned) according to the precepts of the Veda. 14. He shall not eat food which has been bought or obtained ready-prepared in the market. 15. Nor (shall he eat) flavoured food (bought in the market) excepting raw meat, honey, and salt. 16. Oil and clarified butter (bought in the market) he may use, after having sprinkled them with water. 17. Prepared food which has stood for a night, must neither be eaten nor drunk. 18. Nor (should prepared food) that has turned sour (be used in any way).

1. Honey, uncooked (grain), venison, land, roots, fruits, (a promise of) safety, a pasture for cattle, a house, and fodder for a draught-ox may be accepted (even) from an Ugra. 2. Hārita declares, that even these (presents) are to be accepted only if they have been obtained by a pupil. 3. Or they (Brāhmaṇa householders) may accept (from an Ugra) uncooked or (a little) unflavoured boiled food. 4. (Of such food) they shall not take a great quantity (but only so much as suffices to support life). 5. If (in times of distress) he is unable to keep himself, he may eat (food obtained from anybody), 6. After having touched it (once) with gold, 7. Or (having touched it with) fire. 8. He shall not be too eager after (such a way of living). He shall leave it when he has obtained a (lawful) livelihood. 9. (A student of the Brahmanic caste) who has returned home shall not eat (in the house) of people belonging to the three tribes, beginning with the Kṣatriya (i. e. of Kṣatriyas, Vaiśyas, and Śūdras). 10. He may (usually) eat (the food) of a Brāhmaṇa on account of (the giver's) character (as a Brāhmaṇa). It must be avoided for particular reasons only. 11. He shall not eat in a house where (the host) performs a rite which is not a rite of penance, whilst he ought to perform a penance. 12. But when the penance has been performed, he may eat (in that house). 13. According to some (food offered by people) of any caste, who follow the laws prescribed for them, except that of Śūdras, may be eaten. 14. (In times of distress) even the food of a Śūdra, who lives under one's protection for the sake of spiritual merit, (may be eaten). 15. He may eat it, after having touched it (once) with gold or with fire. He shall not be too eager after (such a way of living). He shall leave it when he obtains a (lawful) livelihood. 16. Food received from a multitude of givers must not be eaten, 17. Nor food offered by a general invitation (to all comers). 18. Food offered by an artisan must not be eaten,

1. Formerly men and gods lived together in this world. Then the gods in reward of their sacrifices went to heaven, but men were left behind. Those men who perform sacrifices in the same manner as the gods did, dwell (after death) with the gods and Brahman in heaven. Now (seeing men left behind), Manu revealed this ceremony, which is designated by the word Śrāddha (a funeral-oblation). 2. And (thus this rite has been revealed) for the salvation of mankind. 3. At that (rite) the Manes (of one's father, grandfather, and great-grand father) are the deities (to whom the sacrifice is offered). But the Brāhmaṇas, (who are fed,) represent the Āhavanīya-fire. 4. That rite must be performed in each month. 5. The afternoon of (a day of) the latter half is preferable (for it). 6. The last days of the latter half (of the month) likewise are (preferable to the first days). 7. (A funeral-oblation) offered on any day of the latter half of the month gladdens the Manes. But it procures different rewards for the sacrificer according to the time observed. 8. If it be performed on the first day of the half-month, the issue (of the sacrificer) will chiefly consist of females. 9. (Performed on the second day it procures) children who are free from thievish propensities. 10. (If it is performed) on the third day children will be born to him who will fulfil the various vows for studying (portions of the Veda). 11. (The sacrificer who performs it) on the fourth day becomes rich in small domestic animals. 12. (If he performs it) on the fifth day, sons (will be born to him). He will have numerous and distinguished offspring, and he will not die childless. 13. (If he performs it) on the sixth day, he will become a great traveller and gambler. 14. (The reward of a funeral-oblation performed) on the seventh day is success in agriculture. 15. (If he performs it) on the eighth day (its reward is) prosperity 16. (If he performs it) on the ninth day (its reward consists in) one-hoofed animals. 17. (If he performs it) on the tenth day (its reward is) success in trade. 18. (If he performs it) on the eleventh day (its reward is) black iron, tin, and lead.

1. A Brāhmaṇa declares, 'The daily recitation (of the Veda) is austerity.' 2. In the same (sacred text) it is also declared, Whether he recites the daily portion of the Veda standing, or sitting, or lying down, he performs austerity thereby; for the daily recitation is austerity.' 3. Now the Vājasaneyi-brāhmaṇa declares also, 'The daily recitation is a sacrifice at which the Veda is offered. When it thunders, when lightning flashes or thunderbolts fall, and when the wind blows violently, these sounds take the place of the exclamations Vaṣaṭ (Vauṣaṭ and Svāhā). Therefore he shall recite the Veda whilst it thunders, whilst lightning flashes and thunderbolts fall, and whilst the wind blows violently, lest the Vaṣaṭ (should be heard) in vain. 4. The conclusion of the passage from that (Vājasaneyi-brāhmaṇa is found) in another Śākhā (of the Veda). 5. 'Now, if the wind blows, or if it thunders, or if lightning flashes, or thunderbolts fall, then he shall recite one Ṛk-verse (in case he studies the Rig-Veda), or one Yajus (in case he studies the Yajur-veda), or one Sāman (in case he studies the Sāma-veda), or (without having a regard to his particular Veda, the following Yajus), "Bhūḥ Bhuvaḥ, Suvaḥ, in faith I offer true devotion." Then, indeed, his daily recitation is accomplished thereby for that day.' 6. If that is done, (if the passage of the Vājasaneyi-brāhmaṇa is combined with that quoted in Sūtra 5, the former stands) not in contradiction with the decision of the Āryas. 7. For they (who know the law) teach both the continuance and the interruption (of the daily recitation of the Veda). That would be meaningless, if one paid attention to the (passage of the) Vājasaneyi-brāhmaṇa (alone). 8. For no (worldly) motive for the decision of those Āryas is perceptible; (and hence it must have a religious motive and be founded on a passage of the Veda). 9. (The proper interpretation therefore is, that) the prohibition to study (given above and by the Āryas generally) refers only to the repetition of the sacred texts in order to learn them, not to their application at sacrifices. 10. (But if you ask, why the decision of the Āryas presupposes the existence of a Vedic passage, then I answer): All precepts were (originally) taught in the Brāhmaṇas, (but) these texts have been lost. Their (former existence) may, however, be inferred from usage. 11. But it is not (permissible to infer the former existence of) a (Vedic) passage in cases where pleasure is obtained (by following a rule of the Smṛti or a custom). 12. He who follows such (usages) becomes fit for hell. 13. Now follow (some rites and) rules that have been declared in the Brāhmaṇas. 14. By way of laudation they are called 'great sacrifices ' or 'great sacrificial sessions.' 15. (These rites include): The daily Bali-offering to the (seven classes of) beings; the (daily) gift of (food) to men according to one's power; [back to top] :

1. If the suitor pays money (for his bride) according to his ability, and marries her (afterwards), that (marriage is called) the Āsura-rite. 2. If the (bridegroom and his friends) take away (the bride), after having overcome (by force) her father (or relations), that is called the Rākṣasa-rite. 3. The first three amongst these (marriage-rites are considered) praiseworthy; each preceding one better than the one following. 4. The quality of the offspring is according to the quality of the marriage-rite. 5. He shall not step on a spot which has been touched by the hand of a Brāhmaṇa, without having sprinkled it with water. 6. He shall not pass between a fire and a Brāhmaṇa, 7. Nor between Brāhmaṇas. 8. Or he may pass between them after having received permission to do so. 9. He shall not carry fire and water at the same time. 10. He shall not carry fires (burning in) separate (places) to one (spot). 11. If, whilst he walks, fire is being carried towards him, he shall not walk around it with his right hand turned towards it, except after it has been placed on the ground. 12. He shall not join his hands on his back. 13. If the sun sets whilst he sleeps, he shall sit up, fasting and silent, for that night. On the following morning he shall bathe and then raise his voice (in prayer). 14. If the sun rises whilst he is asleep, he shall stand during that day fasting and silent. 15. Some declare that he shall restrain his breath until he is tired. 16. And (he shall restrain his breath until he is tired) if he has had a bad dream, 17. Or if he desires to accomplish some object, 18. Or if he has transgressed some other rule.

1. Every day he shall put his teacher to bed after having washed his (teacher's) feet and after having rubbed him. 2. He shall retire to rest after having received (the teacher's permission). 3. And he shall not stretch out his feet towards him. 4. Some say, that it is not (sinful) to stretch out the feet (towards the teacher), if he be lying on a bed. 5. And he shall not address (the teacher), whilst he himself is in a reclining position. 6. But he may answer (the teacher) sitting (if the teacher himself is sitting or lying down). 7. And if (the teacher) stands, (he shall answer him,) after having risen also. 8. He shall walk after him, if he walks. 9. He shall run after him, if he runs. 10. He shall not approach (his teacher) with shoes on his feet, or his head covered, or holding (implements) in his hand. 11. But on a journey or occupied in work, he may approach him (with shoes on, with his head covered, or with implements in his hand), 12. Provided he does not sit down quite near (to his teacher). 13. He shall approach his teacher with the same reverence as a deity, without telling idle stories, attentive and listening eagerly to his words. 14. (He shall not sit near him). with his legs crossed. 15. If (on sitting down) the wind blows from the pupil towards the master, he shall change his place. 16. (He shall sit) without supporting himself with his hands (on the ground), 17. Without leaning against something (as a wall or the like). 18. If the pupil wears two garments, he shall wear the upper one after the fashion of the sacred thread at the sacrifices.

1. And (having done so) eat what is left. 2. For this (remnant of food) is certainly a remnant of sacrificial food. If he obtains other things (besides food, such as cattle or fuel, and gives them to his teacher) as he obtains them, then those (things hold the place of) rewards (given to priests for the performance of a sacrifice). 4. This is the sacrifice to be performed daily by a religious student. 5. And (the teacher) shall not give him anything that is forbidden by the revealed texts, (not even as) leavings, 6. Such as pungent condiments, salt, honey, or meat (and the like). 7. By this (last Sūtra it is) explained (that) the other restrictions (imposed upon a student, such as abstinence from perfumes, ointments, &c., are likewise not to be broken). 8. For (explicit) revealed texts have greater force than custom from which (the existence of a permissive passage of the revelation) may be inferred. 9. Besides (in this particular case) a (worldly) motive for the practice is apparent. 10. For pleasure is obtained (by eating or using the forbidden substances). 11. A residue of food left by a father and an elder brother, may be eaten. 12. If they act contrary to the law, he must not eat (their leavings). 13. In the evening and in the morning he shall fetch water in a vessel (for the use of his teacher). 14. Daily he shall fetch fuel from the forest, and place it on the floor (in his teacher's house). 15. He shall not go to fetch firewood after sunset. 16. After having kindled the fire, and having swept the ground around (the altar), he shall place the sacred fuel on the fire every morning and evening, according to the prescription (of the Gṛhya-sūtra). 17. Some say that the fire is only to be worshipped in the evening. 18. He shall sweep the place around the fire after it has been made to burn (by the addition of fuel), with his hand, and not with the broom (of Kuśa grass).

1. Just as by a student (actually living with his teacher). 2. He may wear garlands, anoint his face (with sandal), oil his hair and moustaches, smear his eyelids (with collyrium), and (his body) with oil, wear a turban, a cloth round his loins, a coat, sandals, and wooden shoes. 3. Within the sight of his (teacher or teacher's relations) he shall do none of those (actions, as putting on a garland), nor cause them to be done. 4. Nor (shall he wear garlands &c. whilst performing) acts for his pleasure, 5. As, for instance, cleaning his teeth, shampooing, combing the hair, and the like. 6. And the teacher shall not speak of the goods of the (pupil) with the intention to obtain them. 7. But some declare, that, if a pupil who has bathed (after completing his studies) is called by his teacher or has gone to see him, he shall not take off that (garland or other ornaments) which he wears according to the law at the time (of that ceremony). 8. He shall not sit on a seat higher (than that of his teacher), 9. Nor on a seat that has more legs (than that of his teacher), 10. Nor on a seat that stands more firmly fixed (on the ground than that of his teacher), 11. Nor shall he sit or lie on a couch or seat which is used (by his teacher). 12. If he is ordered (by his teacher), he shall on journey ascend a carriage after him. 13. (At his teacher's command) he shall also enter an assembly, ascend a roller (which his teacher drags along), sit on a mat of fragrant grass or a couch of straw (together with his teacher). 14. If not addressed by a Guru, he shall not speak to him, except (in order to announce) good news. 15. He shall avoid to touch a Guru (with his finger), to whisper (into his ear), to laugh (into his face), to call out to him, to pronounce his name or to give him orders and the like (acts) 16. In time of need he may attract attention (by any of these acts). 17. If (a pupil) resides (in the same village) with (his teacher after the completion of his studies), he shall go to see him every morning and evening, without being called. 18. And if he returns from a journey, he shall (go to) see him on the same day.

1. Or he may rise silently. 2. Nor shall he (in going away) move around his teacher with his left hand turned towards him; he shall go away after having walked around him with his right side turned towards him. 3. He shall not look at a naked woman. 4. He shall not cut the (leaves or flowers) of herbs or trees, in order to smell at them. 5. He shall avoid (the use of) shoes, of an umbrella a chariot, and the like (luxuries). 6. He shall not smile. 7. If he smiles, he shall smile covering (the mouth with his hand); thus says a Brāhmaṇa. 8. He shall not touch a woman with his face, in order to inhale the fragrance of her body. 9. Nor shall he desire her in his heart. 10. Nor shall he touch (a woman at all) without a particular reason. 11. A Brāhmaṇa declares, 'He shall be dusty, be shall have dirty teeth, and speak the truth.' 12. Those teachers, who instructed his teacher in that science which he (the pupil) studies with him, (are to be considered as) spiritual teachers (by the pupil). 13. But if (a teacher), before the eyes of his (pupil), embraces the feet of any other persons, then he (the pupil also) must embrace their feet, (as long as he remains) in that (state of studentship). 14. If (a pupil) has more than one teacher, the alms (collected by him) are at the disposal of him to whom he is (just then) bound. 15. When (a student) has returned home (from his teacher), he shall give (whatever he may obtain by begging or otherwise) to his mother. 16. The mother shall give it to her husband; 17. (And) the husband to the (student's) teacher. 18. Or he may use it for religious ceremonies.

1. (That is to say) the Agnihotra, hospitality, 2. And what else of this kind (is ordained). 3. He whom (a student) asks for instruction, shall certainly not refuse it; 4. Provided he does not see in him a fault, (which disqualifies him from being taught). 5. If by chance (through the pupil's stupidity the teaching) is not completed, obedience towards the (teacher is the pupil's only refuge). 6. Towards a mother (grandmother and great-grandmother) and a father (grandfather and great-grandfather) the same obedience must be shown as towards a teacher. 7. The feet of all Gurus must be embraced (every day) by a student who has returned home; 8. And also on meeting them, after returning from a journey. 9. The feet of (elder) brothers and sisters must be embraced, according to the order of their seniority. 10. And respect (must) always (be shown to one's elders and betters), according to the injunction (given above and according to the order of their seniority). 11. He shall salute an officiating priest, a father-in-law, a father's brother, and a mother's. brother, (though they may be) younger than he himself, and (when saluting) rise to meet them. 12. Or he may silently embrace their feet. 13. A friendship kept for ten years with fellow citizens (is a reason for giving a salutation, and so is) a friendship, contracted at school, which has lasted for five years. But a learned Brāhmaṇa (known) for less than three years, must be saluted. 14. If the age (of several persons whom one meets) is exactly known, one must salute the eldest (first). 15. He need not salute a person, who is not a Guru, and who stands in a lower or higher place than he himself. 16. Or he may descend or ascend (to the place where such a person stands) and salute him. 17. But every one (Gurus and others) he shall salute, after having risen (from his seat). 18. If he is impure, he shall not salute (anybody);

1. There are four orders, viz. the order of householders, the order of students, the order of ascetics, and the order of hermits in the woods. 2. If he lives in all these four according to the rules (of the law), without allowing himself to be disturbed (by anything), he will obtain salvation. 3. The duty to live in the teacher's house after the initiation is common to all of them. 4. Not to abandon sacred learning (is a duty common) to all. 5. Having learnt the rites (that are to be performed in each order), he may perform what he wishes. 6. Worshipping until death (and living) according to the rule of a (temporary) student, a (professed) student may leave his body in the house of his teacher. 7. Now (follow the rules) regarding the ascetic (Saṃnyāsin). 8. Only after (having fulfilled) the duties of that (order of students) he shall go forth (as an ascetic), remaining chaste. 9. For him (the Saṃnyāsin) they prescribe the following rules). 10. He shall live without a fire, without a house, Without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven. 11. It is ordained that he shall wear clothes thrown away (by others as useless). 12. Some declare that he shall go naked. 13. Abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, he shall seek the Ātman. 14. (Some say that) he obtains salvation if he knows (the Ātman). 15. (But) that (opinion) is opposed to the Śāstras. 16. (For) if salvation were obtained by the knowledge of the Ātman alone, then he ought not to feel any pain even in this (world). 17. Thereby that which follows has been declared. 18. Now (follow the rules regarding) the hermit living in the woods.

1. (The recitation of the Veda shall be interrupted for a day and evening if he has eaten), on beginning a fresh Kāṇḍa (of his Veda), food given by a motherless person, 2. And also if he has eaten, on the day of the completion of a Kāṇḍa, food given by a fatherless person. 3. Some declare, that (the recitation shall be interrupted for the same space of time), if he has eaten at a sacrifice offered in honour of gods who were formerly men. 4. Nor is the recitation interrupted, if he has eaten rice received the day before, or raw meat (though these things may have been offered in honour of the dead), 5. Nor (if he has eaten at a funeral dinner) roots or fruits of herbs and trees. 6. When he performs the ceremony for beginning of a Kāṇḍa, or when he studies the index of the Anuvākas of a (Kāṇḍa), he shall not study that (Kāṇḍa) on that day (nor in that night). 7. And if he performs the ceremonies prescribed on beginning or ending the recitation of one entire Veda, he shall not study that Veda (during that day). 8. If the wind roars, or if it whirls up the grass on the ground, or if it drives the rain-drops forward during a rain-shower, (then the recitation shall be interrupted for so long a time as the storm lasts). 9. (Nor shall he study) on the boundary between a village and forest, 10. Nor on a highway. 11. If (some of his) fellow-students are on a journey, he shall not study during that day, (the passage) which they learn together. 12. And whilst performing acts for his pleasure, 13. Such as washing his feet, shampooing or anointing himself, 14. He shall neither study nor teach, as long as he is thus occupied. 15. (He shall not study or teach) in the twilight, 16. Nor whilst sitting on a tree, 17. Nor whilst immersed in water, 18. Nor at night with open doors,

1. In the cases of (men of) other castes, the king, after having examined their actions, may punish them even by death. 2. And the king shall not punish on suspicion. 3. But having carefully investigated (the case) by means of questions (addressed to witnesses) and even of ordeals, the king may proceed to punish. 4. A king who acts thus, gains both (this and the next) world. 5. The road belongs to the king except if he meets a Brāhmaṇa. 6. But if he meets a Brāhmaṇa, the road belongs to the latter. 7. All must make way for a (laden) vehicle, for a person who carries a burden, for a sick man, for a woman and others (such as old men and infants). 8. And (way must be made), by the other castes, for those men who are superior by caste. 9. For their own welfare all men must make way for fools, outcasts, drunkards, and madmen. 10. In successive births men of the lower castes are born in the next higher one, if they have fulfilled their duties. 11. In successive births men of the higher castes are born in the next lower one, if they neglect their duties. 12. If he has a wife who (is willing and able) to perform (her share of) the religious duties and who bears sons, he shall not take a second. 13. If a wife is deficient in one of these two (qualities), he shall take another, (but) before he kindles the fires (of the Agnihotra). 14. For a wife who assists at the kindling of the fires, becomes connected with those religious rites of which that (fire-kindling) forms a part. 15. He shall not give his daughter to a man belonging to the same family (Gotra), 16. Nor to one related (within six degrees) on the mother's or (the father's) side. 17. At the wedding called Brāhma, he shall give away (his daughter) for bearing children and performing the rites that must be performed together (by a husband and his wife), after having enquired regarding (the bridegroom's) family, character, learning, and health, and after having given (to the bride) ornaments according to his power. 18. At the wedding called Ārsha, the bridegroom shall present to the father of the bride a bull and a cow.

1. He shall eat facing the east, void f ces facing, the south, discharge urine facing the north, and wash his feet turned towards the west. 2. He shall void excrements far from his house, having gone towards the south or south-west. 3. But after sunset he must not void excrements outside the village or far from his house. 4. And as long as he is impure he (shall avoid) to pronounce the names of the gods. 5. And he shall not speak evil of the gods or of the king. 6. He shall not touch with his foot a Brāhmaṇa, a cow, nor any other (venerable beings). 7. (Nor shall he touch them) with his hand, except for particular reasons. 8. He shall not mention the blemishes of a cow, of sacrificial presents, or of a girl. 9. And he shall not announce it (to the owner) if a cow does damage (by eating corn or grass in a field). 10. (Nor shall he call attention to it) if a cow is together with her calf, except for a particular reason. 11. And of a cow which is not a milch-cow he shall not say, 'She is not a milch-cow.' He must say, 'This is a cow which will become a milch-cow.' 12. He shall not call 'lucky' that which is lucky. He shall call it 'a mercy, a blessing.' 13. He shall not step over a rope to which a calf (or cow) is tied. 14. He shall not pass between the posts from which a swing is suspended. 15. (In company) he shall not say, 'This person is my enemy.' If he says, 'This person is my enemy,' he will raise for himself an enemy, who will show his hatred. 16. If he sees a rainbow, he must not say to others, 'Here is Indra's bow.' 17. He shall not count (a flock of) birds. 18. He shall avoid to look at the sun when he rises or sets.

1. He should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast. 2. On failure of sons the nearest Sapiṇḍa (takes the inheritance). 3. On failure of them the spiritual teacher (inherits); on failure of the spiritual teacher a pupil shall take (the deceased's wealth), and use it for religious works for the (deceased's) benefit, or (he himself may enjoy it); 4. Or the daughter (may take the inheritance). 5. On failure of all (relations) let the king take the inheritance. 6. Some declare, that the eldest son alone inherits. 7. In some countries gold, (or) black cattle, (or) black produce of the earth is the share of the eldest. 8. The chariot and the furniture in the house are the father's (share). 9. According to some, the share of the wife consists of her ornaments, and the wealth (which she may have received) from her relations. 10. That (preference of the eldest son) is forbidden by the Śāstras. 11. For it is declared in the Veda, without (marking) a difference (in the treatment of the sons): Manu divided his wealth amongst his sons. 12. Now the Veda declares also in conformity with (the rule in favour of the eldest son) alone: They distinguish the eldest by (a larger share of) the heritage. 13. (But to this plea in favour of the eldest I answer): Now those who are acquainted with the interpretation of the law declare a statement of facts not to be a rule, as for instance (the following): 'Therefore amongst cattle, goats and sheep walk together;' (or the following), 'Therefore the face of a learned Brāhmaṇa (a Snātaka) is, as it were, resplendent;' (or), 'A Brāhmaṇa who has studied the Vedas (a Śrotriya) and a he-goat evince the strongest sexual desires.' 14. Therefore all (sons) who are virtuous inherit. 15. But him who expends money unrighteously, he shall disinherit, though he be the eldest son. 16. No division takes place between husband and wife. 17. For, from the time of marriage, they are united in religious ceremonies, 18. Likewise also as regards the rewards for works by which spiritual merit is acquired,

1. With Muñja-grass, Balbaja-grass (and articles made of them), roots, and fruits, 2. And with (other kinds of) grass and wood which have not been worked up (into objects of use). 3. He shall not be too eager (after such a livelihood). 4. If he obtains (another lawful) livelihood, he shall leave off (trading). 5. Intercourse with fallen men is not ordained, 6. Nor with Apapātras. 7. Now (follows the enumeration of) the actions which cause loss of caste (Patanīya). 8. (These are) stealing (gold), crimes whereby one becomes an Abhiśasta, homicide, neglect of the Vedas, causing abortion, incestuous connection with relations born from the same womb as one's mother or father, and with the offspring of such persons, drinking spirituous liquor, and intercourse with persons the intercourse with whom is forbidden. 9. That man falls who has connection with a female friend of a female Guru, or with a female friend of a male Guru, or with any married woman. 10. Some (teachers declare), that he does not fall by having connection with any other married female except his teacher's wife. 11. Constant commission of (other) sins (besides those enumerated above) also causes a man to lose his caste. 12. Now follows (the enumeration of) the acts which make men impure (Asucikara). 13. (These are) the cohabitation of Aryan women with Śūdras, 14. Eating the flesh of forbidden (creatures), 15. As of a dog, a man, village cocks or pigs, carnivorous animals, 16. Eating the excrements of men, 17. Eating what is left by a Śūdra, the cohabitation of Aryans with Apapātra women. 18. Some declare, that these acts also cause a man to lose his caste.

1. A dress of materials procured in the woods (skins or bark) is ordained for him. 2. Then he shall wander about, sustaining his life by roots, fruits, leaves, and grass. 3. In the end (he shall live on) what has become detached spontaneously. 4. Next he shall live on water, (then) on air, then on ether. 5. Each following one of these modes of subsistence is distinguished by a (greater) reward. 6. Now some (teachers) enjoin for the hermit the successive performance (of the acts prescribed for the several orders). 7. After having finished the. study of the Veda, having taken a wife and kindled the sacred fires, he shall begin the rites, which end with the Soma-sacrifices, (performing) as many as are prescribed in the revealed texts. 8. (Afterwards) he shall build a dwelling, and dwell outside the village with his wife, his children, and his fires, 9. Or (he may live) alone. 10. He shall support himself by gleaning corn. 11. And after that he shall not any longer take presents. 12. And he shall sacrifice (only) after having bathed (in the following manner): 13. He shall enter the water slowly, and bathe without beating it (with his hand), his face turned towards the sun. 14. This rule of bathing is valid for all (castes and orders). 15. Some enjoin (that he shall prepare) two sets of utensils for cooking and eating, (and) of choppers, hatchets, sickles, and mallets. 16. He shall take one of each pair (of instruments), give the others (to his wife), and (then) go into the forest. 17. After that time (he shall perform) the burnt-oblations, (sustain) his life, (feed) his guests, and (prepare) his clothes with materials produced in the forest. 18. Rice must be used for those sacrifices for which cakes mixed with meat (are employed by the householder).

1. He who has killed a Kṣatriya shall give a thousand cows (to Brāhmaṇas) for the expiation of his sin. 2. (He shall give) a hundred cows for a Vaiśya, 3. Ten for a Śūdra, 4. And in every one (of these cases) one bull (must be given) in excess (of the number of cows) for the sake of expiation. 5. And if women of the (three castes mentioned have been slain) the same (composition must be paid). 6. He who has slain a man belonging to the two (first-mentioned castes) who has studied the Veda, or had been initiated for the performance of a Soma-sacrifice, becomes an Abhiśasta. 7. And (he is called an Abhiśasta) who has slain a man belonging merely to the Brāhmaṇa caste (though he has not studied the Veda or been initiated for a Soma-sacrifice), 8. Likewise he who has destroyed an embryo of a (Brāhmaṇa, even though its sex be) undistinguishable, 9. Or a woman (of the Brāhmaṇa caste) during her courses. 10. (Now follows) the penance for him (who is an Abhiśasta). 11. He (himself) shall erect a hut in the forest, restrain his speech, carry (on his stick) the skull (of the person slain) like a flag, and cover the space from his navel to his knees with a quarter of a piece of hempen cloth. 12. The path for him when he goes to a village, is the space between the tracks (of the wheels). 13. And if he sees another (Ārya), he shall step out of the road (to the distance of two yards). 14. He shall go to the village, carrying a broken tray of metal of an inferior quality. 15. He may go to seven houses only, (crying,) 'Who will give alms to an Abhiśasta?' 16. That is (the way in which he must gain) his livelihood. 17. If he does not obtain anything (at the seven houses), he must fast. 18. And (whilst performing this penance) he must tend cows.

1. Or they shall remove the stains with earth or water, sip water, and sprinkle the body with water. 2. Men of all castes, if they fulfil their (assigned) duties, enjoy (in heaven) the highest, imperishable bliss. 3. Afterwards when (a man who has fulfilled his duties) returns to this world, he obtains, by virtue of a remainder of merit, birth in a distinguished family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and the gift of fulfilling the laws of his (caste and order). Therefore in both worlds he dwells in happiness, (rolling) like a wheel (from the one to the other). 4. As the seed of herbs (and) trees, (sown) in good and well-cultivated soil, gives manifold returns of fruit (even so it is with men who have received the various sacraments). 5. The increase of the results of sins has been explained hereby. 6. Thus after having undergone a long punishment in the next world, a person who has stolen (the gold of a Brāhmaṇa) or killed a (Brāhmaṇa) is born again, in case he was a Brāhmaṇa as a Cāṇḍāla, in case he was a Kṣatriya as a Paulkasa, in case he was a Vaiśya as a Vaiṇa. 7. In the same manner other (sinners) who have become outcasts in consequence of their sinful actions are born again, on account of (these) sins, losing their caste, in the wombs (of various animals). 8. As it is sinful to touch a Cāṇḍāla, (so it is also sinful) to speak to him or to look at him. The penance for these (offences will be declared). 9. (The penance) for touching him is to bathe, submerging the whole body; for speaking to him to speak to a Brāhmaṇa; for looking at him to look at the lights (of heaven). [back to top] : 2 . Manu XII, 55; Yājñ. III, 206, 207. A Paulkasa is said to be the offspring of a Niṣāda and a Kṣatriya woman. See the Pet. Dict. s.v. A Vaiṇa is a rope-dancer, or equilibrist. : Manu XII, 52. Article published on 04 September, 2014 I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to. Let's make the world a better place together!

1. On the second and following days of the guest's stay, the host shall not rise or descend (from his couch) in order to salute his (guest), if he has been saluted before (on the first day). 2. He shall eat after his guests. 3. He shall not consume all the flavoured liquids in the house, so as to leave nothing for guests. 4. He shall not cause sweetmeats to be prepared for his own sake. 5. (A guest) who can repeat the (whole) Veda (together with the supplementary books) is worthy to receive a cow and the Madhuparka, 6. (And also) the teacher, an officiating priest, a Snātaka, and a just king (though not learned in the Veda). 7. A cow and the Madhuparka (shall be offered) to the teacher, to an officiating priest, to a father-in-law, and to a king, if they come after a year has elapsed (since their former visit). 8. The Madhuparka shall consist of curds mixed with honey, or of milk mixed with honey. 9. On failure (of these substances) water (mixed with honey may be used). 10. The Veda has six A gas (auxiliary works). 11. (The six auxiliary works are) the Kalpa (teaching the ritual) of the Veda, the treatises on grammar, astronomy, etymology, phonetics, and metrics. 12. (If any one should contend that) the term Veda (on account of its etymology, implying that which teaches duty or whereby one obtains spiritual merit) applies to the complete collection of (works which contain) rules for rites to be performed on the authority of precepts, (that, consequently, the Kalpa-sūtras form part of the Veda, and that thereby) the number (fixed above) for those (A gas) is proved to be wrong, 13. (Then we answer), All those who are learned in Mīmāṃsā are agreed that (the terms Veda, Brāhmaṇa, and the like, which are applied to) the principal (works), do not include the A gas (the Kalpa-sūtras and the rest). he remembers at any time during dinner, 14. If he remembers at any time that he has refused a guest, he shall at once leave off eating and fast on that day, [back to top] : 8 . Manu III, 117; Yājñ. I, 105. :

1. Some declare, that a student shall bathe after (having acquired) the knowledge of the Veda, (however long or short the time of his studentship may have been). 2. (He may) also (bathe) after having kept the student's vow for forty-eight, (thirty-six or twenty-four) years, (though he may not have mastered the Veda). Some declare, that the student (shall bathe) after (having acquired) the knowledge of the Veda and after (the expiration of) his vow. 4. To all those persons who have bathed (In accordance with any of the above rules must be shown) the honour clue to a Snātaka. 5. The reverence (shown to a Snātaka) brings, however, different rewards according to the degree of devotion or of learning (possessed by the person honoured). 6. Now follow the observances (chiefly to be kept) by a Snātaka. 7. He shall usually enter the village and leave it by the eastern or the northern gate. 8. During the morning and evening twilights, he shall sit outside the village, and not speak anything (referring to worldly matters). 9. (But an Agnihotrī, who is occupied at home by oblations in the morning and evening, must not go out; for) in the case of a conflict (of duties), that enjoined by the Veda is the more important. 10. He shall avoid all dyed dresses, 11. And all naturally black cloth. 12. He shall wear a dress that is neither shining, 13. Nor despicable, if he is able (to afford it). 14. And in the day-time he shall avoid to wrap up his head, except when voiding excrements. 15. But when voiding excrements, he shall envelop his head and place some (grass or the like) on the ground. 16. He shall not void excrements in the shade (of a tree, where travellers rest). 17. But he may discharge urine on his own shadow. 18. He shall not void excrements with his shoes on, nor on a ploughed field, nor on a path, nor in water.

1. The reasons for (which) begging (is permissible are), (the desire to collect the fee for) the teacher, (the celebration of) a wedding, (or of) a Śrauta-sacrifice, the desire to keep one's father and mother, and the (impending) interruption of ceremonies performed by a worthy man. 2. (The person asked for alms) must examine the qualities (of the petitioner) and give according to his power. 3. But if persons ask for alms for the sake of sensual gratification, that is improper; he shall not take heed of that. 4. The lawful occupations of a Brāmaṇa are, studying, teaching, sacrificing for himself, officiating as priest for others, giving alms, receiving alms, inheriting, and gleaning corn in the fields; 5. And (he may live by taking) other things which belong to nobody. 6. (The lawful occupations) of a Kṣatriya are the same, with the exception of teaching, officiating as priest, and receiving alms. (But) governing and fighting must be added. 7. (The lawful occupations) of a Vaiśya are the same as those of a Kṣatriya, with the exception of governing and fighting. (But in his case) agriculture, the tending of cattle, and trade must be added. 8. He (shall) not choose (for the performance of a Śrauta-sacrifice) a priest who is unlearned in the Veda, nor one who haggles (about his fee). 9. (A priest) shall not officiate for a person unlearned in the Veda. 10. In war (Kṣatriyas) shall act in such a manner as those order, who are learned in that (art of war). 11. The Āryas forbid the slaughter of those who have laid down their arms, of those who (beg for mercy) with flying hair or joined hands, and of fugitives. 12. The spiritual guide shall order those who, (whilst) participating according to sacred law (in the rights of their caste), have gone astray through the weakness of their senses, to perform penances proportionate to (the greatness of) their sins, according to the precepts (of the Smṛti). 13. If (such persons) transgress their (Ācārya's) order, he shall take them before the king. 14. The king shall (send them) to his domestic priest, who should be learned in the law and the science of governing. 15. He shall order (them to perform the proper penances if they are) Brāhmaṇas. 16. He shall reduce them (to reason) by forcible means, excepting corporal punishment and servitude. [back to top] :