The Laws of Manu..............................................................................................................................................1

translated by G. Buhler............................................................................................................................1

1. The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped

2. 'Deign, divine one, to declare to us precisely and in due order the sacred laws of each of the (four chief)

3. 'For thou, O Lord, alone knowest the purport, (i.e.) the rites, and the knowledge of the soul, (taught) in this

whole ordinance of the Selfexistent (Svayambhu), which is unknowable and unfathomable.'

4. He, whose power is measureless, being thus asked by the highminded great sages, duly honoured them,

5. This (universe) existed in the shape of Darkness, unperceived, destitute of distinctive marks, unattainable

6. Then the divine Selfexistent (Svayambhu, himself) indiscernible, (but) making (all) this, the great

elements and the rest, discernible, appeared with irresistible (creative) power, dispelling the darkness.

7. He who can be perceived by the internal organ (alone), who is subtile, indiscernible, and eternal, who

contains all created beings and is inconceivable, shone forth of his own (will).

8. He, desiring to produce beings of many kinds from his own body, first with a thought created the waters,

9. That (seed) became a golden egg, in brilliancy equal to the sun; in that (egg) he himself was born as

10. The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first

11. From that (first) cause, which is indiscernible, eternal, and both real and unreal, was produced that male

12. The divine one resided in that egg during a whole year, then he himself by his thought (alone) divided it

13. And out of those two halves he formed heaven and earth, between them the middle sphere, the eight

14. From himself (atmanah) he also drew forth the mind, which is both real and unreal, likewise from the

15. Moreover, the great one, the soul, and all (products) affected by the three qualities, and, in their order, the

16. But, joining minute particles even of those six, which possess measureless power, with particles of

17. Because those six (kinds of) minute particles, which form the (creator's) frame, enter (asri) these

18. That the great elements enter, together with their functions and the mind, through its minute parts the

19. But from minute body (framing) particles of these seven very powerful Purushas springs this (world),

20. Among them each succeeding (element) acquires the quality of the preceding one, and whatever place (in

the sequence) each of them occupies, even so many qualities it is declared to possess.

21. But in the beginning he assigned their several names, actions, and conditions to all (created beings), even

22. He, the Lord, also created the class of the gods, who are endowed with life, and whose nature is action;

23. But from fire, wind, and the sun he drew forth the threefold eternal Veda, called Rik, Yagus, and Saman,

24. Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains,

25. Austerity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to

26. Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creatures to

27. But with the minute perishable particles of the five (elements) which have been mentioned, this whole

28. But to whatever course of action the Lord at first appointed each (kind of beings), that alone it has

29. Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity,

30. As at the change of the seasons each season of its own accord assumes its distinctive marks, even so

31. But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya, and

32. Dividing his own body, the Lord became half male and half female; with that (female) he produced Virag.

33. But know me, O most holy among the twiceborn, to be the creator of this whole (world), whom that

34. Then I, desiring to produce created beings, performed very difficult austerities, and (thereby) called into

35. Mariki, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasishtha, Bhrigu, and Narada.

36. They created seven other Manus possessing great brilliancy, gods and classes of gods and great sages of

37. Yakshas (the servants of Kubera, the demons called) Rakshasas and Pisakas, Gandharvas (or musicians of

the gods), Apsarases (the dancers of the gods), Asuras, (the snakedeities called) Nagas and Sarpas, (the

38. Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors,

39 (Horsefaced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts

40. Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several

41. Thus was this whole (creation), both the immovable and the movable, produced by those highminded

ones by means of austerities and at my command, (each being) according to (the results of) its actions.

42. But whatever act is stated (to belong) to (each of) those creatures here below, that I will truly declare to

43. Cattle, deer, carnivorous beasts with two rows of teeth, Rakshasas, Pisakas, and men are born from the

44. From eggs are born birds, snakes, crocodiles, fishes, tortoises, as well as similar terrestrial and aquatic

45. From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind

46. All plants, propagated by seed or by slips, grow from shoots; annual plants (are those) which, bearing

47. (Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which

48. But the various plants with many stalks, growing from one or several roots, the different kinds of grasses,

49. These (plants) which are surrounded by multiform Darkness, the result of their acts (in former

50. The (various) conditions in this always terrible and constantly changing circle of births and deaths to

which created beings are subject, are stated to begin with (that of) Brahman, and to end with (that of) these

51. When he whose power is incomprehensible, had thus produced the universe and men, he disappeared in

52. When that divine one wakes, then this world stirs; when he slumbers tranquilly, then the universe sinks to

53. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions

54. When they are absorbed all at once in that great soul, then he who is the soul of all beings sweetly

55. When this (soul) has entered darkness, it remains for a long time united with the organs (of sensation), but

56. When, being clothed with minute particles (only), it enters into vegetable or animal seed, it then assumes,

57. Thus he, the imperishable one, by (alternately) waking and slumbering, incessantly revivifies and

58. But he having composed these Institutes (of the sacred law), himself taught them, according to the rule, to

59. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from

60. Then that great sage Bhrigu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages,

61. Six other highminded, very powerful Manus, who belong to the race of this Manu, the descendant of the

62. (Are) Svarokisha, Auttami, Tamasa, Raivata, Kakshusha, possessing great lustre, and the son of Vivasvat.

63. These seven very glorious Manus, the first among whom is Svayambhuva, produced and protected this

whole movable and immovable (creation), each during the period (allotted to him).

64. Eighteen nimeshas (twinklings of the eye, are one kashtha), thirty kashthas one kala, thirty kalas one

65. The sun divides days and nights, both human and divine, the night (being intended) for the repose of

66. A month is a day and a night of the manes, but the division is according to fortnights. The dark (fortnight)

67. A year is a day and a night of the gods; their division is (as follows): the half year during which the sun

progresses to the north will be the day, that during which it goes southwards the night.

68. But hear now the brief (description of) the duration of a night and a day of Brahman and of the several

69. They declare that the Krita age (consists of) four thousand years (of the gods); the twilight preceding it

70. In the other three ages with their twilights preceding and following, the thousands and hundreds are

71. These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are

72. But know that the sum of one thousand ages of the gods (makes) one day of Brahman, and that his night

73. Those (only, who) know that the holy day of Brahman, indeed, ends after (the completion of) one

thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of)

74. At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is

75. Mind, impelled by (Brahman's) desire to create, performs the work of creation by modifying itself, thence

76. But from ether, modifying itself, springs the pure, powerful wind, the vehicle of all perfumes; that is held

77. Next from wind modifying itself, proceeds the brilliant light, which illuminates and dispels darkness; that

78. And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth

79. The beforementioned age of the gods, (or) twelve thousand (of their years), being multiplied by

80. The Manvantaras, the creations and destructions (of the world, are) numberless; sporting, as it were,

81. In the Krita age Dharma is fourfooted and entire, and (so is) Truth; nor does any gain accrue to men by

82. In the other (three ages), by reason of (unjust) gains (agama), Dharma is deprived successively of one

foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by

83. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krita age, but in

the Treta and (in each of) the succeeding (ages) their life is lessened by one quarter.

84. The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (supernatural)

power of embodied (spirits) are fruits proportioned among men according to (the character of) the age.

85. One set of duties (is prescribed) for men in the Krita age, different ones in the Treta and in the Dvapara,

and (again) another (set) in the Kali, in a proportion as (those) ages decrease in length.

86. In the Krita age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine)

knowledge, in the Dvapara (the performance of) sacrifices, in the Kali liberality alone.

87. But in order to protect this universe He, the most resplendent one, assigned separate (duties and)

88. To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for

89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the

90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money,

91. One occupation only the lord prescribed to the Sudra, to serve meekly even these (other) three castes.

92. Man is stated to be purer above the navel (than below); hence the Selfexistent (Svayambhu) has declared

93. As the Brahmana sprang from (Brahman's) mouth, as he was the firstborn, and as he possesses the Veda,

94. For the Selfexistent (Svayambhu), having performed austerities, produced him first from his own mouth,

in order that the offerings might be conveyed to the gods and manes and that this universe might be

95. What created being can surpass him, through whose mouth the gods continually consume the sacrificial

96. Of created beings the most excellent are said to be those which are animated; of the animated, those

which subsist by intelligence; of the intelligent, mankind; and of men, the Brahmanas;

97. Of Brahmanas, those learned (in the Veda); of the learned, those who recognise (the necessity and the

manner of performing the prescribed duties); of those who possess this knowledge, those who perform them;

98. The very birth of a Brahmana is an eternal incarnation of the sacred law; for he is born to (fulfil) the

99. A Brahmana, coming into existence, is born as the highest on earth, the lord of all created beings, for the

100. Whatever exists in the world is, the property of the Brahmana; on account of the excellence of his origin

101. The Brahmana eats but his own food, wears but his own apparel, bestows but his own in alms; other

102. In order to clearly settle his duties those of the other (castes) according to their order, wise Manu sprung

103. A learned Brahmana must carefully study them, and he must duly instruct his pupils in them, but nobody

104. A Brahmana who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never

105. He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone

106. (To study) this (work) is the best means of securing welfare, it increases understanding, it procures fame

107. In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human)

actions and the immemorial rule of conduct, (to be followed) by all the four castes (varna).

108. The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred

tradition; hence a twiceborn man who possesses regard for himself, should be always careful to (follow) it.

109. A Brahmana who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly

110. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct

111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful

behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house),

112. (The law of) marriage and the description of the (various) marriagerites, the regulations for the great

113. The description of the modes of (gaining) subsistence and the duties of a Snataka, (the rules regarding)

114. The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of)

renouncing the world, the whole duty of a king and the manner of deciding lawsuits,

115. The rules for the examination of witnesses, the laws concerning husband and wife, the law of

(inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns,

116. (The law concerning) the behaviour of Vaisyas and Sudras, the origin of the mixed castes, the law for all

117. The threefold course of transmigrations, the result of (good or bad) actions, (the manner of attaining)

118. The primeval laws of countries, of castes (gati), of families, and the rules concerning heretics and

companies (of traders and the like) (all that) Manu has declared in these Institutes.

119. As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the

1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the

2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be

found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the

3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in

consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all

4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does,

5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless state and

even in this (life) obtains (the fulfilment of) all the desires that he may have conceived.

6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those

who know the (Veda further), also the customs of holy men, and (finally) selfsatisfaction.

7. Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for

8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the

9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in

10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law:

those two must not be called into question in any matter, since from those two the sacred law shone forth.

11. Every twiceborn man, who, relying on the Institutes of dialectics, treats with contempt those two sources

(of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.

12. The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be

13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth

and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme

14. But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the

15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before

he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts.

16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation

(Garbhadhana) and ending with the funeral rite (Antyeshti) is prescribed, while sacred formulas are being

17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the

18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes

(varna) and the mixed (races) of that country, is called the conduct of virtuous men.

19. The plain of the Kurus, the (country of the) Matsyas, Pankalas, and Surasenakas, these (form), indeed, the

country of the Brahmarshis (Brahmanical sages, which ranks) immediately after Brahmavarta.

20. From a Brahmana, born in that country, let all men on earth learn their several usages.

21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Prayaga and

to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesa (the central

22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and

23. That land where the black antelope naturally roams, one must know to be fit for the performance of

sacrifices; (the tract) different from that (is) the country of the Mlekkhas (barbarians).

24. Let twiceborn men seek to dwell in those (abovementioned countries); but a Sudra, distressed for

25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe;

26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be

performed for twiceborn men, which sanctify the body and purify (from sin) in this (life) and after death.

27. By burnt oblations during (the mother's) pregnancy, by the Gatakarman (the ceremony after birth), the

Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the taint, derived

28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the

(acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation

of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman.

29. Before the navelstring is cut, the Gatakarman (birthrite) must be performed for a male (child); and

while sacred formulas are being recited, he must be fed with gold, honey, and butter.

30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the

tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious

31. Let (the first part of) a Brahmana's name (denote something) auspicious, a Kshatriya's be connected with

power, and a Vaisya's with wealth, but a Sudra's (express something) contemptible.

32. (The second part of) a Brahmana's (name) shall be (a word) implying happiness, of a Kshatriya's (a word)

implying protection, of a Vaisya's (a term) expressive of thriving, and of a Sudra's (an expression) denoting

33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning,

be pleasing and auspicious, end in long vowels, and contain a word of benediction.

34. In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in

the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony

35. According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the

36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the

eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.

37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth

(year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a

38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth

year (after conception), of a Kshatriya until the completion of the twentysecond, and of a Vaisya until the

39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time,

become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans.

40. With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times

41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes,

42. The girdle of a Brahmana shall consist of a of a triple cord of Munga grass, smooth and soft; (that) of a

Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.

43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and

Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the

44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist)

of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.

45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or

46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya,

47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their

48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire,

turning his right hand towards it, (the student) should beg alms according to the prescribed rule.

49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya,

placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).

50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other)

51. Having collected as much food as is required (from several persons), and having announced it without

guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping

52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he

53. Let a twiceborn man always eat his food with concentrated mind, after performing an ablution; and after

he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head).

54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, show a

55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them

56. Let him not give to any man what he leaves, and beware of eating between (the two mealtimes); let him

not overeat himself, nor go anywhere without having purified himself (after his meal).

57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of)

spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.

58. Let a Brahmana always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that

sacred to Ka (Pragapati), or out of (that) sacred to the gods, never out of that sacred to the manes.

59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the (little)

finger (the tirtha) sacred to Ka (Pragapati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and

60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the

61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither

hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north.

62. A Brahmana is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya

by water taken into his mouth, (and) a Sudra by water touched with the extremity (of his lips).

63. A twiceborn man is called upavitin when his right arm is raised (and the sacrificial string or the dress,

passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed

under it, rests on the right shoulder, he is called) prakinavitin; and nivitin when it hangs down (straight) from

64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his

waterpot he must throw into water, when they have been damaged, and take others, reciting sacred

65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year (from

conception); for a Kshatriya, in the twentysecond; and for a Vaisya, two (years) later than that.

66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at

the proper time and in the proper order, but without (the recitation of) sacred texts.

67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation),

serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the

68. Thus has been described the rule for the initiation of the twiceborn, which indicates a (new) birth, and

69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of)

personal purification, of conduct, of the fireworship, and of the twilight devotions.

70. But (a student) who is about to begin the Study (of the Veda), shall receive instruction, after he has sipped

water in accordance with the Institutes (of the sacred law), has made the Brahmangali, (has put on) a clean

71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher,

(and) he must study, joining his hands; that is called the Brahmangali (joining the palms for the sake of the

72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand),

73. But to him who is about to begin studying, the teacher always unwearied, must say: Ho, recite! He shall

74. Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for)

unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away.

75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass),

and sanctified by three suppressions of the breath (Pranayama), he is worthy (to pronounce) the syllable Om.

76. Pragapati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and

77. Moreover from the three Vedas Pragapati, who dwells in the highest heaven (Parameshthin), milked out

(as it were) that Rikverse, sacred to Savitri (Savitri), which begins with the word tad, one foot from each.

78. A Brahmana, learned in the Veda, who recites during both twilights that syllable and that (verse),

preceded by the Vyahritis, gains the (whole) merit which (the recitation of) the Vedas confers.

79. A twiceborn man who (daily) repeats those three one thousand times outside (the village), will be freed

80. The Brahmana, the Kshatriya, and the Vaisya who neglect (the recitation of) that Rikverse and the

timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men.

81. Know that the three imperishable Mahavyahritis, preceded by the syllable Om, and (followed) by the

threefooted Savitri are the portal of the Veda and the gate leading (to union with) Brahman.

82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman,

83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of)

austerity, but nothing surpasses the Savitri truthfulness is better than silence.

84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable

(Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati).

85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed

according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times,

86. The four Pakayagnas and those sacrifices which are enjoined by the rules (of the Veda) are all together

not equal in value to a sixteenth part of the sacrifice consisting of muttered prayers.

87. But, undoubtedly, a Brahmana reaches the highest goal by muttering prayers only; (whether) he perform

other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmana.

88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a

89. Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due

90. (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation,

91. Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the

92. Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when

93. Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt; but if he

keep them under complete control, he will obtain success (in gaining all his aims).

94. Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed)

95. If one man should obtain all those (sensual enjoyments) and another should renounce them all, the

96. Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by

97. Neither (the study of) the Vedas, nor liberality, nor sacrifices, nor any (selfimposed) restraint, nor

austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality).

98. That man may be considered to have (really) subdued his organs, who on hearing and touching and

99. But when one among all the organs slips away (from control), thereby (man's) wisdom slips away from

him, even as the water (flows) through the one (open) foot of a (watercarrier's) skin.

100. If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without

101. Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite

102. He who stands during the morning twilight muttering (the Savitri), removes the guilt contracted during

the (previous) night; but he who (recites it), seated, in the evening, destroys the sin he committed during the

103. But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded,

104. He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near

water, retiring into the forest, controlling his organs and concentrating his mind.

105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily

portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts

106. There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an

everlasting sacrifice offered to Brahman); at that the Veda takes the place of the burnt oblations, and it is

meritorious (even), when (natural phenomena, requiring) a cessation of the Vedastudy, take the place of the

107. For him who, being pure and controlling his organs, during a year daily recites the Veda according to the

rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow.

108. Let an Aryan who has been initiated, (daily) offer fuel in the sacred fire, beg food, sleep on the ground

and do what is beneficial to this teacher, until (he performs the ceremony of) Samavartana (on returning

109. According to the sacred law the (following) ten (persons, viz.) the teacher's son, one who desires to do

service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person

connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money,

110. Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a person who

asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot.

111. Of the two persons, him who illegally explains (anything), and him who illegally asks (a question), one

112. Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred

knowledge must not be sown, just as good seed (must) not (be thrown) on barren land.

113. Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in

114. Sacred Learning approached a Brahmana and said to him: 'I am thy treasure, preserve me, deliver me not

115. 'But deliver me, as to the keeper of thy treasure, to a Brahmana whom thou shalt know to be pure, of

116. But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the

117. (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to

118. A Brahmana who completely governs himself, though he know the Savitri only, is better than he who

knows the three Vedas, (but) does not control himself, eats all (sorts of) food, and sells all (sorts of goods).

119. One must not sit down on a couch or seat which a superior occupies; and he who occupies a couch or

120. For the vital airs of a young man mount upwards to leave his body when an elder approaches; but by

121. He who habitually salutes and constantly pays reverence to the aged obtains an increase of four (things),

122. After the (word of) salutation, a Brahmana who greets an elder must pronounce his name, saying, 'I am

123. To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation,

a wise man should say, 'It is I;' and (he should address) in the same manner all women.

124. In saluting he should pronounce after his name the word bhoh; for the sages have declared that the

125. A Brahmana should thus be saluted in return, 'May'st thou be longlived, O gentle one!' and the vowel

'a' must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out

126. A Brahmana who does not know the form of returning a salutation, must not be saluted by a learned

127. Let him ask a Brahmana, on meeting him, after (his health, with the word) kusala, a Kshatriya (with the

word) anamaya, a Vaisya (with the word) kshema, and a Sudra (with the word) anarogya.

128. He who has been initiated (to perform a Srauta sacrifice) must not be addressed by his name, even

though he be a younger man; he who knows the sacred law must use in speaking to such (a man the particle)

129. But to a female who is the wife of another man, and not a bloodrelation, he must say, 'Lady' (bhavati)

130. To his maternal and paternal uncles, fathersinlaw, officiating priests, (and other) venerable persons,

he must say, 'I am N. N.,' and rise (to meet them), even though they be younger (than himself).

131. A maternal aunt, the wife of a maternal uncle, a motherinlaw, and a paternal aunt must be honoured

132. (The feet of the) wife of one's brother, if she be of the same caste (varna), must be clasped every day;

but (the feet of) wives of (other) paternal and maternal relatives need only be embraced on one's return from a

133. Towards a sister of one's father and of one's mother, and towards one's own elder sister, one must

134. Fellowcitizens are called friends (and equals though one be) ten years (older than the other), men

practising (the same) fine art (though one be) five years (older than the other), Srotriyas (though) three years

(intervene between their ages), but bloodrelations only (if the) difference of age be very small.

135. Know that a Brahmana of ten years and Kshatriya of a hundred years stand to each other in the relation

136. Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but

137. Whatever man of the three (highest) castes possesses most of those five, both in number and degree, that

man is worthy of honour among them; and (so is) also a Sudra who has entered the tenth (decade of his life).

138. Way must be made for a man in a carriage, for one who is above ninety years old, for one diseased, for

the carrier of a burden, for a woman, for a Snataka, for the king, and for a bridegroom.

139. Among all those, if they meet (at one time), a Snataka and the king must be (most) honoured; and if the

140. They call that Brahmana who initiates a pupil and teaches him the Veda together with the Kalpa and the

141. But he who for his livelihood teaches a portion only of the Veda, or also the Angas of the Veda, is called

142. That Brahmana, who performs in accordance with the rules (of the Veda) the rites, the Garbhadhana

(conceptionrite), and so forth, and gives food (to the child), is called the Guru (the venerable one).

143. He who, being (duly) chosen (for the purpose), performs the Agnyadheya, the Pakayagnas, (and) the

(Srauta) sacrifices, such as the Agnishtoma (for another man), is called (his) officiating priest.

144. That (man) who truthfully fills both his ears with the Veda, (the pupil) shall consider as his father and

145. The teacher (akarya) is ten times more venerable than a subteacher (upadhyaya), the father a hundred

times more than the teacher, but the mother a thousand times more than the father.

146. Of him who gives natural birth and him who gives (the knowledge of) the Veda, the giver of the Veda is

the more venerable father; for the birth for the sake of the Veda (ensures) eternal (rewards) both in this (life)

147. Let him consider that (he received) a (mere animal) existence, when his parents begat him through

148. But that birth which a teacher acquainted with the whole Veda, in accordance with the law, procures for

149. (The pupil) must know that that man also who benefits him by (instruction in) the Veda, be it little or

much, is called in these (Institutes) his Guru, in consequence of that benefit (conferred by instruction in) the

150. That Brahmana who is the giver of the birth for the sake of the Veda and the teacher of the prescribed

duties becomes by law the father of an aged man, even though he himself be a child.

151. Young Kavi, the son of Angiras, taught his (relatives who were old enough to be) fathers, and, as he

152. They, moved with resentment, asked the gods concerning that matter, and the gods, having assembled,

153. 'For (a man) destitute of (sacred) knowledge is indeed a child, and he who teaches him the Veda is his

father; for (the sages) have always said "child" to an ignorant man, and "father" to a teacher of the Veda.'

154. Neither through years, nor through white (hairs), nor through wealth, nor through (powerful) kinsmen

(comes greatness). The sages have made this law, 'He who has learnt the Veda together with the Angas

155. The seniority of Brahmanas is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas

156. A man is not therefore (considered) venerable because his head is gray; him who, though young, has

157. As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmana; those

158. As a eunuch is unproductive with women, as a cow with a cow is unprolific, and as a gift made to an

ignorant man yields no reward, even so is a Brahmana useless, who (does) not (know) the Rikas.

159. Created beings must be instructed in (what concerns) their welfare without giving them pain, and sweet

and gentle speech must be used by (a teacher) who desires (to abide by) the sacred law.

160. He, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward

161. Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in

thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him

162. A Brahmana should always fear homage as if it were poison; and constantly desire (to suffer) scorn as

163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with

164. A twiceborn man who has been sanctified by the (employment of) the means, (described above) in due

order, shall gradually and cumulatively perform the various austerities prescribed for (those who) study the

165. An Aryan must study the whole Veda together with the Rahasyas, performing at the same time various

166. Let a Brahmana who desires to perform austerities, constantly repeat the Veda; for the study of the Veda

167. Verily, that twiceborn man performs the highest austerity up to the extremities of his nails, who,

though wearing a garland, daily recites the Veda in private to the utmost of his ability.

168. A twiceborn man who, not having studied the Veda, applies himself to other (and worldly study), soon

falls, even while living, to the condition of a Sudra and his descendants (after him).

169. According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother,

the second (happens) on the tying of the girdle of Munga grass, and the third on the initiation to (the

170. Among those (three) the birth which is symbolised by the investiture with the girdle of Munga grass, is

his birth for the sake of the Veda; they declare that in that (birth) the Sivitri (verse) is his mother and the

171. They call the teacher (the pupil's) father because he gives the Veda; for nobody can perform a (sacred)

172. (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the

performance of funeral rites, since he is on a level with a Sudra before his birth from the Veda.

173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually

174. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the

175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling

176. Every day, having bathed, and being purified, he must offer libations of water to the gods, sages and

177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women,

178. From anointing (his body), applying collyrium to his eyes, from the use of shoes and of an umbrella (or

parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments),

179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from

180. Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his

181. A twiceborn student, who has involuntarily wasted his manly strength during sleep, must bathe,

worship the sun, and afterwards thrice mutter the Rikverse (which begins), 'Again let my strength return to

182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa grass, as much as may be required

183. A student, being pure, shall daily bring food from the houses of men who are not deficient in (the

knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful)

184. Let him not beg from the relatives of his teacher, nor from his own or his mother's bloodrelations; but

if there are no houses belonging to strangers, let him go to one of those named above, taking the lastnamed

185. Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village,

being pure and remaining silent; but let him avoid Abhisastas (those accused of mortal sin).

186. Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him,

unwearied, make with it burnt oblations to the sacred fire, both evening and morning.

187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel

in the sacred fire, shall perform the penance of an Avakirnin (one who has broken his vow).

188. He who performs the vow (of studentship) shall constantly subsist on alms, (but) not eat the food of one

(person only); the subsistence of a student on begged food is declared to be equal (in merit) to fasting.

189. At his pleasure he may eat, when invited, the food of one man at (a rite) in honour of the gods, observing

(however the conditions on his vow, or at a (funeral meal) in honor of the manes, behaving (however) like a

190. This duty is prescribed by the wise for a Brahmana only; but no such duty is ordained for a Kshatriya

191. Both when ordered by his teacher, and without a (special) command, (a student) shall always exert

himself in studying (the Veda), and in doing what is serviceable to his teacher.

192. Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands,

193. Let him always keep his right arm uncovered, behave decently and keep his body well covered, and

when he is addressed (with the words), 'Be seated,' he shall sit down, facing his teacher.

194. In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments (than the

195. Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor

196. Let him do (that), standing up, if (his teacher) is seated, advancing towards him when he stands, going to

197. Going (round) to face (the teacher), if his face is averted, approaching him if he stands at a distance, but

198. When his teacher is nigh, let his bed or seat be low; but within sight of his teacher he shall not sit

199. Let him not pronounce the mere name of his teacher (without adding an honorific title) behind his back

200. Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart

201. By censuring (his teacher), though justly, he will become (in his next birth) an ass, by falsely defaming

him, a dog; he who lives on his teacher's substance, will become a worm, and he who is envious (of his

202. He must not serve the (teacher by the intervention of another) while he himself stands aloof, nor when

he (himself) is angry, nor when a woman is near; if he is seated in a carriage or on a (raised) seat, he must

203. Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything

204. He may sit with his teacher in a carriage drawn by oxen, horses, or camels, on a terrace, on a bed of

205. If his teacher's teacher is near, let him behave (towards him) as towards his own teacher; but let him,

unless he has received permission from his teacher, not salute venerable persons of his own (family).

206. This is likewise (ordained as) his constant behaviour towards (other) instructors in science, towards his

relatives (to whom honour is due), towards all who may restrain him from sin, or may give him salutary

207. Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher,

born by wives of equal caste, and towards the teacher's relatives both on the side of the father and of the

208. The son of the teacher who imparts instruction (in his father's stead), whether younger or of equal age, or

a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher.

209. (A student) must not shampoo the limbs of his teacher's son, nor assist him in bathing, nor eat the

210. The wives of the teacher, who belong to the same caste, must be treated as respectfully as the teacher;

but those who belong to a different caste, must be honoured by rising and salutation.

211. Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath,

212. (A pupil) who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a

213. It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in

214. For women are able to lead astray in (this) world not only a fool, but even a learned man, and (to make)

215. One should not sit in a lonely place with one's mother, sister, or daughter; for the senses are powerful,

216. But at his pleasure a young student may prostrate himself on the ground before the young wife of a

teacher, in accordance with the rule, and say, 'I, N. N., (worship thee, O lady).'

217. On returning from a journey he must clasp the feet of his teacher's wife and daily salute her (in the

218. As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains

219. A (student) may either shave his head, or wear his hair in braids, or braid one lock on the crown of his

220. If the sun should rise or set while he is sleeping, be it (that he offended) intentionally or unintentionally,

221. For he who lies (sleeping), while the sun sets or rises, and does not perform (that) penance, is tainted by

222. Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a

223. If a woman or a man of low caste perform anything (leading to) happiness, let him diligently practise it,

224. (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others

place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acquisition of) spiritual

merit alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the

225. The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially

226. The teacher is the image of Brahman, the father the image of Pragipati (the lord of created beings), the

mother the image of the earth, and an (elder) full brother the image of oneself.

227. That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be

228. Let him always do what is agreeable to those (two) and always (what may please) his teacher; when

those three are pleased, he obtains all (those rewards which) austerities (yield).

229. Obedience towards those three is declared to be the best (form of) austerity; let him not perform other

230. For they are declared to be the three worlds, they the three (principal) orders, they the three Vedas, and

231. The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshinagni, but the teacher the

232. He who neglects not those three, (even after he has become) a householder, will conquer the three

233. By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by

234. All duties have been fulfilled by him who honours those three; but to him who honours them not, all

235. As long as those three live, so long let him not (independently) perform any other (meritorious acts); let

him always serve them, rejoicing (to do what is) agreeable and beneficial (to them).

236. He shall inform them of everything that with their consent he may perform in thought, word, or deed for

237. By (honouring) these three all that ought to be done by man, is accomplished; that is clearly the highest

238. He who possesses faith may receive pure learning even from a man of lower caste, the highest law even

239. Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in)

240. Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts

241. It is prescribed that in times of distress (a student) may learn (the Veda) from one who is not a

Brahmana; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts.

242. He who desires incomparable bliss (in heaven) shall not dwell during his whole life in (the house of) a

nonBrahmanical teacher, nor with a Brahmana who does not know the whole Veda and the Angas.

243. But if (a student) desires to pass his whole life in the teacher's house, he must diligently serve him, until

244. A Brahmana who serves his teacher till the dissolution of his body, reaches forthwith the eternal

245. He who knows the sacred law must not present any gift to his teacher before (the Samavartana); but

when, with the permission of his teacher, he is about to take the (final) bath, let him procure (a present) for

246. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give

247. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good

248. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the

249. A Brahmana who thus passes his life as a student without breaking his vow, reaches (after death) the

1. The vow (of studying) the three Vedas under a teacher must be kept for thirtysix years, or for half that

2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the

3. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from

his father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and

4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana

(the rite on returning home), a twiceborn man shall marry a wife of equal caste who is endowed with

5. A damsel who is neither a Sapinda on the mother's side, nor belongs to the same family on the father's side,

6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great,

7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda

is not studied, one (the members of) which have thick hair on the body, those which are subject to

hemorrhoids, phthisis, weakness of digestion, epilepsy, or white or black leprosy.

8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is

sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes),

9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a

mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror.

10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a

Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft

11. But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known,

through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should

12. For the first marriage of twiceborn men (wives) of equal caste are recommended; but for those who

through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the

13. It is declared that a Sudra woman alone (can be) the wife of a Sudra, she and one of his own caste (the

wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his

14. A Sudra woman is not mentioned even in any (ancient) story as the (first) wife of a Brahmana or of a

15. Twiceborn men who, in their folly, wed wives of the low (Sudra) caste, soon degrade their families and

16. According to Atri and to (Gautama) the son of Utathya, he who weds a Sudra woman becomes an outcast,

according to Saunaka on the birth of a son, and according to Bhrigu he who has (male) offspring from a

17. A Brahmana who takes a Sudra wife to his bed, will (after death) sink into hell; if he begets a child by

18. The manes and the gods will not eat the (offerings) of that man who performs the rites in honour of the

gods, of the manes, and of guests chiefly with a (Sudra wife's) assistance, and such (a man) will not go to

19. For him who drinks the moisture of a Sudra's lips, who is tainted by her breath, and who begets a son on

20. Now listen to (the) brief (description of) the following eight marriagerites used by the four castes

(varna) which partly secure benefits and partly produce evil both in this life and after death.

21. (They are) the rite of Brahman (Brahma), that of the gods (Daiva), that of the Rishis (Arsha), that of

Pragapati (Pragapatya), that of the Asuras (Asura), that of the Gandharvas (Gandharva), that of the Rhashasas

22. Which is lawful for each caste (varna) and which are the virtues or faults of each (rite), all this I will

declare to you, as well as their good and evil results with respect to the offspring.

23. One may know that the first six according to the order (followed above) are lawful for a Brahmana, the

four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sudra.

24. The sages state that the first four are approved (in the case) of a Brahmana, one, the Rakshasa (rite in the

case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sudra.

25. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two

26. For Kshatriyas those beforementioned two rites, the Gandharva and the Rakshasa, whether separate or

27. The gift of a daughter, after decking her (with costly garments) and honouring (her by presents of jewels),

to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma

28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice,

29. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for

(the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite.

30. The gift of a daughter (by her father) after he has addressed (the couple) with the text, 'May both of you

perform together your duties,' and has shown honour (to the bridegroom), is called in the Smriti the

31. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the

kinsmen and to the bride herself, according to his own will, that is called the Asura rite.

32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs

33. The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen)

have been slain or wounded and (their houses) broken open, is called the Rakshasa rite.

34. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the

35. The gift of daughters among Brahmanas is most approved, (if it is preceded) by (a libation of) water; but

in the case of other castes (it may be performed) by (the expression of) mutual consent.

36. Listen now to me, ye Brahmanas, while I fully declare what quality has been ascribed by Manu to each of

37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, liberates from sin

38. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven

descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the

39. From the four marriages, (enumerated) successively, which begin with the Brahma rite spring sons,

40. Endowded with the qualities of beauty and goodness, possessing wealth and fame, obtaining as many

enjoyments as they desire and being most righteous, they will live a hundred years.

41. But from the remaining (four) blamable marriages spring sons who are cruel and speakers of untruth, who

42. In the blameless marriages blameless children are born to men, in blamable (marriages) blamable

43. The ceremony of joining the hands is prescribed for (marriages with) women of equal caste (varna); know

that the following rule (applies) to weddings with females of a different caste (varna).

44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a

45. Let (the husband) approach his wife in due season, being constantly satisfied with her (alone); he may

also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the

46. Sixteen (days and) nights (in each month), including four days which differ from the rest and are censured

47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden; the

48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to

49. A male child is produced by a greater quantity of male seed, a female child by the prevalence of the

female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a

50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student,

51. No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who,

52. But those (male) relations who, in their folly, live on the separate property of women, (e.g. appropriate)

the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell.

53. Some call the cow and the bull (given) at an Arsha wedding 'a gratuity;' (but) that is wrong, since (the

54. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the

55. Women must be honoured and adorned by their fathers, brothers, husbands, and brothersinlaw, who

56. Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite

57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are

58. The houses on which female relations, not being duly honoured, pronounce a curse, perish completely, as

59. Hence men who seek (their own) welfare, should always honour women on holidays and festivals with

60. In that family, where the husband is pleased with his wife and the wife with her husband, happiness will

61. For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for

62. If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will

63. By low marriages, by omitting (the performance of) sacred rites, by neglecting the study of the Veda, and

64. By (practising) handicrafts, by pecuniary transactions, by (begetting) children on Sudra females only, by

(trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king,

65. By sacrificing for men unworthy to offer sacrifices and by denying (the future rewards for good) works,

66. But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered

67. With the sacred fire, kindled at the wedding, a householder shall perform according to the law the

domestic ceremonies and the five (great) sacrifices, and (with that) he shall daily cook his food.

68. A householder has five slaughterhouses (as it were, viz.) the hearth, the grindingstone, the broom, the

pestle and mortar, the watervessel, by using which he is bound (with the fetters of sin).

69. In order to successively expiate (the offences committed by means) of all these (five) the great sages have

prescribed for householders the daily (performance of the five) great sacrifices.

70. Teaching (and studying) is the sacrifice (offered) to Brahman, the (offerings of water and food called)

Tarpana the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the Bali offering that

offered to the Bhutas, and the hospitable reception of guests the offering to men.

71. He who neglects not these five great sacrifices, while he is able (to perform them), is not tainted by the

sins (committed) in the five places of slaughter, though he constantly lives in the (order of) house (holders).

72. But he who does not feed these five, the gods, his guests, those whom he is bound to maintain, the manes,

73. They call (these) five sacrifices also, Ahuta, Huta, Prahuta, Brahmyahuta, and Prasita.

74. Ahuta (not offered in the fire) is the muttering (of Vedic texts), Huta the burnt oblation (offered to the

gods), Prahuta (offered by scattering it on the ground) the Bali offering given to the Bhutas, Brahmyahuta

(offered in the digestive fire of Brahmanas), the respectful reception of Brahmana (guests), and Prasita

75. Let (every man) in this (second order, at least) daily apply himself to the private recitation of the Veda,

and also to the performance of the offering to the gods; for he who is diligent in the performance of sacrifices,

76. An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom

77. As all living creatures subsist by receiving support from air, even so (the members of) all orders subsist

78. Because men of the three (other) orders are daily supported by the householder with (gifts of) sacred

knowledge and food, therefore (the order of) householders is the most excellent order.

79. (The duties of) this order, which cannot be practised by men with weak organs, must be carefully

observed by him who desires imperishable (bliss in) heaven, and constant happiness in this (life).

80. The sages, the manes, the gods, the Bhutas, and guests ask the householders (for offerings and gifts);

81. Let him worship, according to the rule, the sages by the private recitation of the Veda, the gods by burnt

oblations, the manes by funeral offerings (Sraddha), men by (gifts of) food, and the Bhutas by the Bali

82. Let him daily perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and

83. Let him feed even one Brahmana in honour of the manes at (the Sraddha), which belongs to the five great

sacrifices; but let him not feed on that (occasion) any Brahmana on account of the Vaisvadeva offering.

84. A Brahmana shall offer according to the rule (of his Grihyasutra a portion) of the cooked food destined

85. First to Agni, and (next) to Soma, then to both these gods conjointly, further to all the gods (Visve

86. Further to Kuhu (the goddess of the newmoon day), to Anumati (the goddess of the fullmoon day), to

Pragapati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishtakrit (the fire

87. After having thus duly offered the sacrificial food, let him throw Bali offerings in all directions of the

compass, proceeding (from the east) to the south, to Indra, Yama, Varuna, and Soma, as well as to the

88. Saying, '(Adoration) to the Maruts,' he shall scatter (some food) near the door, and (some) in water,

saying, '(Adoration to the waters;' he shall throw (some) on the pestle and the mortar, speaking thus,

89. Near the head (of the bed) he shall make an offering to Sri (fortune), and near the foot (of his bed) to

Bhadrakali; in the centre of the house let him place a Bali for Brahman and for Vastoshpati (the lord of the

90. Let him throw up into the air a Bali for all the gods, and (in the daytime one) for the goblins roaming

91. In the upper story let him offer a Bali to Sarvatmabhuti; but let him throw what remains (from these

92. Let him gently place on the ground (some food) for dogs, outcasts, Kandalas (Svapak), those afflicted

93. That Brahmana who thus daily honours all beings, goes, endowed with a resplendent body, by a straight

94. Having performed this Bali offering, he shall first feed his guest and, according to the rule, give alms to

95. A twiceborn householder gains, by giving alms, the same reward for his meritorious act which (a

student) obtains for presenting, in accordance with the rule, a cow to his teacher.

96. Let him give, in accordance with the rule, to a Brahmana who knows the true meaning of the Veda, even

(a small portion of food as) alms, or a pot full of water, having garnished (the food with seasoning, or the pot

97. The oblations to gods and manes, made by men ignorant (of the law of gifts), are lost, if the givers in their

98. An offering made in the mouthfire of Brahmanas rich in sacred learning and austerities, saves from

99. But let him offer, in accordance with the rule, to a guest who has come (of his own accord) a seat and

100. A Brahmana who stays unhonoured (in the house), takes away (with him) all the spiritual merit even of a

101. Grass, room (for resting), water, and fourthly a kind word; these (things) never fail in the houses of good

102. But a Brahmana who stays one night only is declared to be a guest (atithi); for because he stays (sthita)

103. One must not consider as a guest a Brahmana who dwells in the same village, nor one who seeks his

livelihood by social intercourse, even though he has come to a house where (there is) a wife, and where

104. Those foolish householders who constantly seek (to live on) the food of others, become, in consequence

105. A guest who is sent by the (setting) sun in the evening, must not be driven away by a householder;

whether he have come at (supper) time or at an inopportune moment, he must not stay in the house without

106. Let him not eat any (dainty) food which he does not offer to his guest; the hospitable reception of guests

107. Let him offer (to his guests) seats, rooms, beds, attendance on departure and honour (while they stay), to

the most distinguished in the best form, to the lower ones in a lower form, to equals in an equal manner.

108. But if another guest comes after the Vaisvadeva offering has been finished, (the householder) must give

109. A Brahmana shall not name his family and (Vedic) gotra in order to obtain a meal; for he who boasts of

110. But a Kshatriya (who comes) to the house of a Brahmana is not called a guest (atithi), nor a Vaisya, nor

111. But if a Kshatriya comes to the house of a Brahmana in the manner of a guest, (the householder) may

feed him according to his desire, after the abovementioned Brahmanas have eaten.

112. Even a Vaisya and a Sudra who have approached his house in the manner of guests, he may allow to eat

113. Even to others, personal friends and so forth, who have come to his house out of affection, he may give

food, garnished (with seasoning) according to his ability, (at the same time) with his wife.

114. Without hesitation he may give food, even before his guests, to the following persons, (viz.) to

115. But the foolish man who eats first without having given food to these (persons) does, while he crams,

116. After the Brahmanas, the kinsmen, and the servants have dined, the householder and his wife may

117. Having honoured the gods, the sages, men, the manes, and the guardian deities of the house, the

118. He who prepares food for himself (alone), eats nothing but sin; for it is ordained that the food which

remains after (the performance of) the sacrifices shall be the meal of virtuous men.

119. Let him honour with the honeymixture a king, an officiating priest, a Snataka, the teacher, a

soninlaw, a fatherinlaw, and a maternal uncle, (if they come) again after a full year (has elapsed since

120. A king and a Srotriya, who come on the performance of a sacrifice, must be honoured with the

honeymixture, but not if no sacrifice is being performed; that is a settled rule.

121. But the wife shall offer in the evening (a portion) of the dressed food as a Balioblation, without (the

recitation of) sacred formulas; for that (rite which is called the) Vaisvadeva is prescribed both for the morning

122. After performing the Pitriyagna, a Brahmana who keeps a sacred fire shall offer, month by month, on

123. The wise call the monthly funeral offering to the manes Anvaharya (to be offered after the cakes), and

that must be carefully performed with the approved (sorts of) flesh (mentioned below).

124. I will fully declare what and how many (Brahmanas) must be fed on that (occasion), who must be

125. One must feed two (Brahmanas) at the offering to the gods, and three at the offering to the manes, or one

only on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.

126. A large company destroys these five (advantages) the respectful treatment (of the invited, the propriety

of) place and time, purity and (the selection of) virtuous Brahmana (guests); he therefore shall not seek (to

127. Famed is this rite for the dead, called (the sacrifice sacred to the manes (and performed) on the

newmoon day; if a man is diligent in (performing) that, (the reward of) the rite for the dead, which is

128. Oblations to the gods and manes must be presented by the givers to a Srotriya alone; what is given to

129. Let him feed even one learned man at (the sacrifice) to the gods, and one at (the sacrifice) to the manes;

(thus) he will gain a rich reward, not (if he entertains) many who are unacquainted with the Veda.

130. Let him make inquiries even regarding the remote (ancestors of) a Brahmana who has studied an entire

(if descended from a virtuous race) such a man is a worthy recipient of gifts (consisting) of food offered to

the gods or to the manes, he is declared (to procure as great rewards as) a guest (atithi).

131. Though a million of men, unaquainted with the Rikas, were to dine at a (funeral sacrifice), yet a single

man, learned in the Veda, who is satisfied (with his entertainment), is worth them all as far as the (production

132. Food sacred to the manes or to the gods must be given to a man distinguished by sacred knowledge; for

133. As many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many

redhot spikes, spears, and iron balls must (the giver of the repast) swallow after death.

134. Some Brahmanas are devoted to (the pursuit of) knowledge, and others to (the performance of)

austerities; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred

135. Oblations to the manes ought to be carefully presented to those devoted to knowledge, but offerings to

the gods, in accordance with the reason (of the sacred law), to (men of) all the four (abovementioned

136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda

and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and

137. Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is

138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other)

valuable gifts; let him feed at a Sraddha a Brahmana whom he considers neither as a foe nor as a friend.

139. He who performs funeral sacrifices and offerings to the gods chiefly for the sake of (gaining) friends,

140. That meanest among twiceborn men who in his folly contracts friendships through a funeral sacrifice,

141. A gift (of food) by twiceborn men, consumed with (friends and relatives), is said to be offered to the

142. As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of

sacrificial food gains no reward if he presented it to a man unacquainted with the Rikas.

143. But a present made in accordance with the rules to a learned man, makes the giver and the recipient

144. (If no learned Brahmana be at hand), he may rather honour a (virtuous) friend than an enemy, though the

latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after

145. Let him (take) pains (to) feed at a Sraddha an adherent of the Rigveda who has studied one entire

(recension of that) Veda, or a follower of the Yagurveda who has finished one Sakha, or a singer of Samans

146. If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the

147. This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the

148. One may also entertain (on such occasions) one's maternal grandfather, a maternal uncle, a sister's son, a

fatherinlaw, one's teacher, a daughter's son, a daughter's husband, a cognate kinsman, one's own officiating

149. For a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an

(invited) Brahmana; but when one performs a ceremony in honour of the manes, one must carefully examine

150. Manu has declared that those Brahmanas who are thieves, outcasts, eunuchs, or atheists are unworthy (to

151. Let him not entertain at a Sraddha one who wears his hair in braids (a student), one who has not studied

(the Veda), one afflicted with a skindisease, a gambler, nor those who sacrifice for a multitude (of

152. Physicians, templepriests, sellers of meat, and those who subsist by shopkeeping must be avoided at

153. A paid servant of a village or of a king, man with deformed nails or black teeth, one who opposes his

154. One suffering from consumption, one who subsists by tending cattle, a younger brother who marries or

kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahmana

race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a

155. An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a Sudra

female, the son of a remarried woman, a oneeyed man, and he in whose house a paramour of his wife

156. He who teaches for a stipulated fee and he who is taught on that condition, he who instructs Sudra pupils

and he whose teacher is a Sudra, he who speaks rudely, the son of an adulteress, and the son of a widow,

157. He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has contracted

158. An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he

159. He who wrangles or goes to law with his father, the keeper of a gamblinghouse, a drunkard, he who is

afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a

160. A maker of bows and of arrows, he who lasciviously dallies with a brother's widow, the betrayer of a

161. An epileptic man, who suffers from scrofulous swellings of the glands, one afflicted with white leprosy,

an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided.

162. A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a birdfancier, and he who

163. He who diverts watercourses, and he who delights in obstructing them, an architect, a messenger, and

164. A breeder of sportingdogs, a falconer, one who defiles maidens, he who delights in injuring living

creatures, he who gains his subsistence from Sudras, and he who offers sacrifices to the Ganas,

165. He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who

constantly asks (for favours), he who lives by agriculture, a clubfooted man, and he who is censured by

166. A shepherd, a keeper of buffaloes, the husband of a remarried woman, and a carrier of dead bodies, (all

167. A Brahmana who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes)

these lowest of twiceborn men, whose conduct is reprehensible, and who are unworthy (to sit) in the

168. As a fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it

with) an unlearned Brahmana; sacrificial food must not be given to him, since it (would be) offered in ashes.

169. I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or

170. The Rakshasas, indeed, consume (the food) eaten by Brahmanas who have not fulfilled the vow of

studentship, by a Parivettri and so forth, and by other men not admissible into the company.

171. He must be considered as a Parivettri who marries or begins the performance of the Agnihotra before his

172. The elder brother who marries after the younger, the younger brother who marries before the elder, the

female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the

173. He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a

child by him) in accordance with the sacred law, must be known to be a Didhishupati.

174. Two (kinds of) sons, a Kunda and a Golaka, are born by wives of other men; (he who is born) while the

husband lives, will be a Kunda, and (he who is begotten) after the husband's death, a Golaka.

175. But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards),

both in this life and after death, for the food sacred to gods or manes which has been given (to them).

176. The foolish giver (of a funeral repast) does not reap the reward for as many worthy guests as a man,

177. A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a

oneeyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible)

178. The giver (of a Sraddha) loses the reward, due for such a nonsacrificial gift, for as many Brahmanas as

179. And if a Brahmana, though learned in the Veda, accepts through covetousness a gift from such (a man),

180 (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that

presented) to a templepriest is lost, and (that given) to a usurer finds no place (in the world of the gods).

181. What has been given to a Brahmana who lives by trade that is not (useful) in this world and the next, and

(a present) to a Brahmana born of a remarried woman (resembles) an oblation thrown into ashes.

182. But the wise declare that the food which (is offered) to other unholy, inadmissible men, enumerated

183. Now hear by what chief of twiceborn men a company defiled by (the presence of) unworthy (guests) is

184. Those men must be considered as the sanctifiers of a company who are most learned in all the Vedas and

185. A Trinakiketa, one who keeps five sacred fires, a Trisuparna, one who is versed in the six Angas, the son

of a woman married according to the Brahma rite, one who sings the Gyeshthasaman,

186. One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a

thousand (cows), and a centenarian must be considered as Brahmanas who sanctify a company.

187. On the day before the Sraddharite is performed, or on the day when it takes place, let him invite with

188. A Brahmana who has been invited to a (rite) in honour of the manes shall always control himself and not

189. For the manes attend the invited Brahmanas, follow them (when they walk) like the wind, and sit near

190. But a Brahmana who, being duly invited to a rite in honour of the gods or of the manes, in any way

breaks (the appointment), becomes guilty (of a crime), and (in his next birth) a hog.

191. But he who, being invited to a Sraddha, dallies with a Sudra woman, takes upon himself all the sins

192. The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and

193. Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought

194. The (various) classes of the manes are declared to be the sons of all those sages, Mariki and the rest,

195. The Somasads, the sons of Virag, are stated to be the manes of the Sadhyas, and the Agnishvattas, the

196. The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas, Danavas, Yakshas,

197. The Somapas those of the Brahmanas, the Havirbhugs those of the Kshatriyas, the Agyapas those of the

198. The Somapas are the sons of Kavi (Bhrigu), the Havishmats the children of Angiras, the Agyapas the

199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads,

200. But know also that there exist in this (world) countless sons and grandsons of those chief classes of

201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the

202. Even water offered with faith (to the manes) in vessels made of silver or adorned with silver, produces

203. For twiceborn men the rite in honour of the manes is more important than the rite in honour of the

gods; for the offering to the gods which precedes (the Sraddhas), has been declared to be a means of

204. Let him first invite a (Brahmana) in honour of the gods as a protection for the (offering to the manes);

for the Rakshasas destroy a funeral sacrifice which is left without such a protection.

205. Let him make (the Sraddha) begin and end with (a rite) in honour of the gods; it shall not begin and end

with a (rite) to the manes; for he who makes it begin and end with a (rite) in honour of the manes, soon

206. Let him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south.

207. The manes are always pleased with offerings made in open, naturally pure places, on the banks of rivers,

208. The (sacrificer) shall make the (invited) Brahmanas, who have duly performed their ablutions, sit down

209. Having placed those blameless Brahmanas on their seats, he shall honour them with fragrant garlands

210. Having presented to them water, sesamum grains, and blades of Kusa grass, the Brahmana (sacrificer)

shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahmana

211. Having first, according to the rule, performed, as a means of protecting (the Sraddha), oblations to Agni,

to Soma, and to Yama, let him afterwards satisfy the manes by a gift of sacrificial food.

212. But if no (sacred) fire (is available), he shall place (the offerings) into the hand of a Brahmana; for

Brahmanas who know the sacred texts declare, 'What fire is, even such is a Brahmana.'

213. They (also) call those first of twiceborn men the ancient deities of the funeral sacrifice, free from

214. After he has performed (the oblations) in the fire, (and) the whole series of ceremonies in such a manner

that they end in the south, let him sprinkle water with his right hand on the spot (where the cakes are to be

215. But having made three cakes out of the remainder of that sacrificial food, he must, concentrating his

mind and turning towards the south, place them on (Kusa grass) exactly in the same manner in which (he

216. Having offered those cakes according to the (prescribed) rule, being pure, let him wipe the same hand

with (the roots of) those blades of Kusa grass for the sake of the (three ancestors) who partake of the wipings

217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed his breath,

(the sacrificer) who knows the sacred texts shall worship (the guardian deities of) the six seasons and the

218. Let him gently pour out the remainder of the water near the cakes, and, with fixed attention, smell those

219. But taking successively very small portions from the cakes, he shall make those seated Brahmana eat

220. But if the (sacrificer's) father is living, he must offer (the cakes) to three remoter (ancestors); or he may

also feed his father at the funeral sacrifice as (one of the) Brahmana (guests).

221. But he whose father is dead, while his grandfather lives, shall, after pronouncing his father's name,

222. Manu has declared that either the grandfather may eat at that Sraddha (as a guest), or (the grandson)

223. Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the

hands of the (guests), he shall give (to each) that (abovementioned) portion of the cake, saying, 'To those,

224. But carrying (the vessel) filled with food with both hands, the (sacrificer) himself shall gently place it

225. The malevolent Asuras forcibly snatch away that food which is brought without being held with both

226. Let him, being pure and attentive, carefully place on the ground the seasoning (for the rice), such as

227. (As well as) various (kinds of) hard food which require mastication, and of soft food, roots, fruits,

228. All this he shall present (to his guests), being pure and attentive, successively invite them to partake of

229. Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his

230. A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot

231. Whatever may please the Brahmanas, let him give without grudging it; let him give riddles from the

232. At a (sacrifice in honour) of the manes, he must let (his guests) hear the Veda, the Institutes of the sacred

233. Himself being delighted, let him give delight to the Brahmanas, cause them to partake gradually and

slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities.

234. Let him eagerly entertain at a funeral sacrifice a daughter's son, though he be a student, and let him place

a Nepal blanket on the on the seat (of each guest), scattering sesamum grains on the ground.

235. There are three means of sanctification, (to be used) at a Sraddha, a daughter's son, a Nepal blanket, and

sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and

236. All the food must be very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of

the feast), the Brahmanas shall not proclaim the qualities of the sacrificial food.

237. As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are

238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats

239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the

240. What (any of) these sees at a burntoblation, at a (solemn) gift, at a dinner (given to Brahmanas), or at

any rite in honour of the gods and manes, that produces not the intended result.

241. A boar makes (the rite) useless by inhaling the smell (of the offerings), a cock by the air of his wings, a

242. If a lame man, a oneeyed man, one deficient in a limb, or one with a redundant limb, be even the

servant of the performer (of the Sraddha), he must be removed from that place (where the Sraddha is held).

243. To a Brahmana (householder), or to an ascetic who comes for food, he may, with the permission of (his)

244. Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on

Kusa grass), down on the ground in front of (his guests), when they have finished their meal.

245. The remnant (in the dishes), and the portion scattered on Kusa grass, shall be the share of deceased

(children) who received not the sacrament (of cremation) and of those who (unjustly) forsook noble wives.

246. They declare the fragments which have fallen on the ground at a (Sraddha) to the manes, to be the share

247. But before the performance of the Sapindikarana, one must feed at the funeral sacrifice in honour of a

(recently) deceased Aryan (one Brahmana) without (making an offering) to the gods, and give one cake

248. But after the Sapindikarana of the (deceased father) has been performed according to the sacred law, the

249. The foolish man who, after having eaten a Sraddha (dinner), gives the leavings to a Sudra, falls

250. If the partaker of a Sraddha (dinner) enters on the same day the bed of a Sudra female, the manes of his

251. Having addressed the question, 'Have you dined well?' (to his guests), let him give water for sipping to

them who are satisfied, and dismiss them, after they have sipped water, (with the words) 'Rest either (here or

252. The Brahmana (guests) shall then answer him, 'Let there be Svadha;' for at all rites in honour of the

253. Next let him inform (his guests) who have finished their meal, of the food which remains; with the

254. At a (Sraddha) in honour of the manes one must use (in asking of the guests if they are satisfied, the

word) svaditam; at a Goshthisraddha, (the word) susrutam; at a Vriddhisraddha, (the word) sampannam;

255. The afternoon, Kusa grass, the due preparation of the dwelling, sesamum grains, liberality, the careful

preparation of the food, and (the company of) distinguished Brahmanas are true riches at all funeral

256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means

257. The food eaten by hermits in the forest, milk, Somajuice, meat which is not prepared (with spices), and

salt unprepared by art, are called, on account of their nature, sacrificial food.

258. Having dismissed the (invited) Brahmanas, let him, with a concentrated mind, silent and pure, look

259. 'May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May

260. Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahmana, a goat, or the

261. Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw

262. The (sacrificer's) first wife, who is faithful and intent on the worship of the manes, may eat the

263. (Thus) she will bring forth a son who will be longlived, famous, intelligent, rich, the father of

264. Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after

265. But the remnants shall be left (where they lie) until the Brahmanas have been dismissed; afterwards he

shall perform the (daily) domestic Balioffering; that is a settled (rule of the) sacred law.

266. I will now fully declare what kind of sacrificial food, given to the manes according to the rule, will serve

267. The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water,

268. Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with

269. Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope,

270. Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that

271. One year with cowmilk and milkrice; from the flesh of a longeared white hegoat their satisfaction

272. The (vegetable called) Kalasaka, (the fish called) Mahasalka, the flesh of a rhinoceros and that of a red

goat, and all kinds of food eaten by hermits in the forest serve for an endless time.

273. Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the

274. 'May such a man (the manes say) be born in our family who will give us milkrice, with honey and

clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the

275. Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other

276. The days of the dark half of the month, beginning with the tenth, but excepting the fourteenth, are

277. He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of)

all his wishes; he who honours the manes on odd (lunar days) and under odd (constellations), obtains

278. As the second half of the month is preferable to the first half, even so the afternoon is better for (the

279. Let him, untired, duly perform the (rites) in honour of the manes in accordance with the prescribed rule,

passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa

280. Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the

281. Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in

winter, in summer, and in the rainy season, but that which is included among the five great sacrifices, every

282. The burntoblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahmana

who keeps a sacred fire (shall) not (perform) a funeral sacrifice except on the newmoon day.

283. Even when a Brahmana, after bathing, satisfies the manes with water, he obtains thereby the whole

284. They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) greatgrandfathers

285. Let him daily partake of the vighasa and daily eat amrita (ambrosia); but vighasa is what remains from

the meal (of Brahmana guests) and the remainder of a sacrifice (is called) amrita.

286. Thus all the ordinances relating to the five (daily great) sacrifices have been declared to you; hear now

1. Having dwelt with a teacher during the fourth part of (a man's) life, a Brahmana shall live during the

2. A Brahmana must seek a means of subsistence which either causes no, or at least little pain (to others), and

3. For the purpose of gaining bare subsistence, let him accumulate property by (following those)

irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body.

4. He may subsist by Rita (truth), and Amrita (ambrosia), or by Mrita (death) and by Pramrita (what causes

many deaths); or even by (the mode) called Satyanrita (a mixture of truth and falsehood), but never by

5. By Rita shall be understood the gleaning of corn; by Amrita, what is given unasked; by Mrita, food

6. But trade and (moneylending) are Satyanrita, even by that one may subsist. Service is called Svavritti;

7. He may either possess enough to fill a granary, or a store filling a grainjar; or he may collect what

8. Moreover, among these four Brahmana householders, each later(named) must be considered more

distinguished, and through his virtue to have conquered the world more completely.

9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the

10. He who maintains himself by picking up grains and ears of corn, must be always intent on (the

performance of) the Agnihotra, and constantly offer those Ishtis only, which are prescribed for the days of the

11. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure,

12. He who desires happiness must strive after a perfectly contented disposition and control himself; for

happiness has contentment for its root, the root of unhappiness is the contrary (disposition).

13. A Brahmana, who is a Snataka and subsists by one of the (abovementioned) modes of life, must

discharge the (following) duties which secure heavenly bliss, long life, and fame.

14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those

15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor

by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).

16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully

obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart.

17. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain

himself) anyhow, but study, because that (devotion to the Vedastudy secures) the realisation of his aims.

18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his

19. Let him daily pore over those Institutes of science which soon give increase of wisdom, those which teach

the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the

20. For the more a man completely studies the Institutes of science, the more he fully understands (them), and

21. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the

22. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs

23. Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable

(rewards), some always offer their breath in their speech, and their speech in their breath.

24. Other Brahmanas, seeing with the eye of knowledge that the performance of those rites has knowledge for

25. A Brahmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night,

26. When the old grain has been consumed the (Agrayana) Ishti with new grain, at the end of the (three)

seasons the (Katurmasya) sacrifices, at the solstices an animal (sacrifice), at the end of the year

27. A Brahmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without

28. For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital

29. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a

30. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live

like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons.

31. Those who have become Snatakas after studying the Veda, or after completing their vows, (and)

householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must

32. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves,

and to all beings one must distribute (food) without detriment (to one's own interest).

33. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a

34. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or

35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments

and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive

36. He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kusa grass, and (wear)

37. Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the

38. Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at

39. Let him pass by (a mound of) earth, a cow, an idol, a Brahmana, clarified butter, honey, a crossway, and

40. Let him, though mad with desire, not approach his wife when her courses appear; nor let him sleep with

41. For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman

42. If he avoids her, while she is in that condition, his wisdom, energy, strength, sight, and vitality will

43. Let him not eat in the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at her

44. A Brahmana who desires energy must not look at (a woman) who applies collyrium to her eyes, has

45. Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road,

46. Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on

47. Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a

48. Let him never void faeces or urine, facing the wind, or a fire, or looking towards a Brahmana, the sun,

49. He may ease himself, having covered (the ground) with sticks, clods, leaves, grass, and the like,

restraining his speech, (keeping himself) pure, wrapping up his body, and covering his head.

50. Let him void faeces and urine, in the daytime turning to the north, at night turning towards the south,

51. In the shade or in darkness a Brahmana may, both by day and at night, do it, assuming any position he

52. The intellect of (a man) who voids urine against a fire, the sun, the moon, in water, against a Brahmana, a

53. Let him not blow a fire with his mouth; let him not look at a naked woman; let him not throw any impure

54. Let him not place (fire) under (a bed or the like); nor step over it, nor place it (when he sleeps) at the

55. Let him not eat, nor travel, nor sleep during the twilight; let him not scratch the ground; let him not take

56. Let him not throw urine or faeces into the water, nor saliva, nor (clothes) defiled by impure substances,

57. Let him not sleep alone in a deserted dwelling; let him not wake (a superior) who is sleeping; let him not

converse with a menstruating woman; nor let him go to a sacrifice, if he is not chosen (to be officiating

58. Let him keep his right arm uncovered in a place where a sacred fire is kept, in a cowpen, in the presence

59. Let him not interrupt a cow who is suckling (her calf), nor tell anybody of it. A wise man, if he sees a

60. Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are

61. Let him not dwell in a country where the rulers are Sudras, nor in one which is surrounded by unrighteous

men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.

62. Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat

very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten

63. Let him not exert himself without a purpose; let him not drink water out of his joined palms; let him not

64. Let him not dance, nor sing, nor play musical instruments, nor slap (his limbs), nor grind his teeth, nor let

65. Let him never wash his feet in a vessel of white brass; let him not eat out of a broken (earthen) dish, nor

66. Let him not use shoes, garments, a sacred string, ornaments, a garland, or a watervessel which have been

67. Let him not travel with untrained beasts of burden, nor with (animals) that are tormented by hunger or

disease, or whose horns, eyes, and hoofs have been injured, or whose tails have been disfigured.

68. Let him always travel with (beasts) which are well broken in, swift, endowed with lucky marks, and

69. The morning sun, the smoke rising from a (burning) corpse, and a broken seat must be avoided. Let him

70. Let him not crush earth or clods, nor tear off grass with his nails; let him not do anything that is useless or

71. A man who crushes clods, tears off grass, or bites his nails, goes soon to perdition, likewise an informer

72. Let him not wrangle; let him not wear a garland over (his hair). To ride on the back of cows (or of oxen)

73. Let him not enter a walled village or house except by the gate, and by night let him keep at a long

74. Let him never play with dice, nor himself take off his shoes; let him not eat, lying on a bed, nor what has

75. Let him not eat after sunset any (food) containing sesamum grains; let him never sleep naked, nor go

76. Let him eat while his feet are (yet) wet (from the ablution), but let him not go to bed with wet feet. He

77. Let him never enter a place, difficult of access, which is impervious to his eye; let him not look at urine or

78. Let him not step on hair, ashes, bones, potsherds, cottonseed or chaff, if he desires long life.

79. Let him not stay together with outcasts, nor with Kandalas, nor with Pukkasas, nor with fools, nor with

80. Let him not give to a Sudra advice, nor the remnants (of his meal), nor food offered to the gods; nor let

81. For he who explains the sacred law (to a Sudra) or dictates to him a penance, will sink together with that

82. Let him not scratch his head with both hands joined; let him not touch it while he is impure, nor bathe

83. Let him avoid (in anger) to lay hold of (his own or other men's) hair, or to strike (himself or others) on the

head. When he has bathed (submerging) his head, he shall not touch any of his limbs with oil.

84. Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers,

oilmanufacturers, and publicans, nor from those who subsist by the gain of prostitutes.

85. One oilpress is as (bad) as ten slaughterhouses, one tavern as (bad as) ten oilpresses, one brothel as

86. A king is declared to be equal (in wickedness) to a butcher who keeps a hundred thousand

87. He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law),

88. Tamisra, Andhatamisra, Maharaurava, Raurava, the Kalasutra hell, Mahanaraka,

89. Samgivana, Mahaviki, Tapana, Sampratapana, Samghata, Sakakola, Kudmala, Putimrittika,

90. Lohasanku, Rigisha, Pathin, the (flaming) river, Salmala, Asipatravana, and Lohakaraka.

91. Learned Brahmanas, who know that, who study the Veda and desire bliss after death, do not accept

92. Let him wake in the muhurta, sacred to Brahman, and think of (the acquisition of) spiritual merit and

wealth, of the bodily fatigue arising therefrom, and of the true meaning of the Veda.

93. When he has risen, has relieved the necessities of nature and carefully purified himself, let him stand

during the morning twilight, muttering for a long time (the Gayatri), and at the proper time (he must similarly

94. By prolonging the twilight devotions, the sages obtained long life, wisdom, honour, fame, and excellence

95. Having performed the Upakarman according to the prescribed rule on (the full moon of the month)

Sravana, or on that of Praushthapada (Bhadrapada), a Brahmana shall diligently study the Vedas during four

96. When the Pushyaday (of the month Pausha), or the first day of the bright half of Magha has come, a

97. Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) prescribe, he shall

stop reading during two days and the intervening night, or during that day (of the Utsarga) and (the

98. Afterwards he shall diligently recite the Vedas during the bright (halves of the months), and duly study all

99. Let him not recite (the texts) indistinctly, nor in the presence of Sudras; nor let him, if in the latter part of

100. According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous

Brahmana, (who is) not in distress, (shall study) the Brahmana and the Mantrasamhita.

101. Let him who studies always avoid (reading) on the following occasions when the Vedastudy is

forbidden, and (let) him who teaches pupils according to the prescribed rule (do it likewise).

102. Those who know the (rules of) recitation declare that in the rainy season the Vedastudy must be

stopped on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the

103. Manu has stated, that when lightning, thunder, and rain (are observed together), or when large fiery

meteors fall on all sides, the recitation must be interrupted until the same hour (on the next day, counting

104. When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been

made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be

105. On (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of

heaven are surrounded by a halo, let him know that (the Vedastudy must be) stopped until the same hour (on

106. But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze,

the stoppage shall last as long as the light (of the sun or of the stars is visible); if the remaining

(abovenamed phenomenon, rain, occurs, the reading shall cease), both in the daytime and at night.

107. For those who wish to acquire exceedingiy great merit, a continual interruption of the Vedastudy (is

prescribed) in villages and in towns, and (the Vedastudy must) always (cease) when any kind of foul smell

108. In a village where a corpse lies, in the presence of a (man who lives as unrighteously as a) Sudra, while

(the sound of) weeping (is heard), and in a crowd of men the (recitation of the Veda must be) stopped.

109. In water, during the middle part of the night, while he voids excrements, or is impure, and after he has

partaken of a funeral dinner, a man must not even think in his heart (of the sacred texts).

110. A learned Brahmana shall not recite the Veda during three days, when he has accepted an invitation to a

(funeral rite) in honour of one ancestor (ekoddishta), or when the king has become impure through a birth or

111. As long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a

112. While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied

round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account

113. Nor during a fog, nor while the sound of arrows is audible, nor during both the twilights, nor on the

newmoon day, nor on the fourteenth and the eighth (days of each halfmonth), nor on the fullmoon day.

114. The newmoon day destroys the teacher, the fourteenth (day) the pupil, the eighth and the fullmoon

days (destroy all remembrance of) the Veda; let him therefore avoid (reading on) those (days).

115. A Brahmana shall not recite (the Veda) during a duststorm, nor while the sky is preternaturally red, nor

while jackals howl, nor while the barking of dogs, the braying of donkeys, or the grunting of camels (is

116. Let him not study near a burialground, nor near a village, nor in a cowpen, nor dressed in a garment

which he wore during conjugal intercourse, nor after receiving a present at a funeral sacrifice.

117. Be it an animal or a thing inanimate, whatever be the (gift) at a Sraddha, let him not, having just

118. When the village has been beset by robbers, and when an alarm has been raised by fire, let him know

that (the Vedastudy must be) interrupted until the same hour (on the next day), and on (the occurrence of)

119. On (the occasion of) the Upakarman and (of) the Vedotsarga an omission (of the Vedastudy) for three

days has been prescribed, but on the Ashtakas and on the last nights of the seasons for a day and a night.

120. Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor

on a donkey, nor on camel, nor standing on barren ground, nor riding in a carriage,

121. Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when

he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructations,

122. Nor without receiving permission from a guest (who stays in his house), nor while the wind blows

vehemently, nor while blood flows from his body, nor when he is wounded by a weapon.

123. Let him never recite the Rigveda or the Yagurveda while the Saman (melodies) are heard; (let him

stop all Vedastudy for a day and a night) after finishing a Veda or after reciting an Aranyaka.

124. The Rigveda is declared to be sacred to the gods, the Yagurveda sacred to men, and the Samaveda

125. Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards

126. Know that (the Vedastudy must be) interrupted for a day and a night, when cattle, a frog, a cat, a dog, a

127. Let a twiceborn man always carefully interrupt the Vedastudy on two (occasions, viz.) when the place

128. A twiceborn man who is a Snataka shall remain chaste on the newmoon day, on the eighth (lunar day

of each halfmonth), on the fullmoon day, and on the fourteenth, even (if they fall) in the period (proper for

129. Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor

frequently dressed in all his garments, nor in a pool which he does not perfectly know.

130. Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka,

of his teacher, of a reddishbrown animal, or of one who has been initiated to the performance of a Srauta

131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him

132. Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine

133. Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief,

134. For in this world there is nothing so detrimental to long life as criminal conversation with another man's

135. Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmana, be

136. Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must

137. Let him not despise himself on account of former failures; until death let him seek fortune, nor despair

138. Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him

139. (What is) well, let him call well, or let him say 'well' only; let him not engage in a useless enmity or

140. Let him not journey too early in the morning, nor too late in the evening, nor just during the midday

141. Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of

knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth.

142. A Brahmana who is impure must not touch with his hand a cow, a Brahmana, or fire; nor, being in good

143. If he has touched these, while impure, let him always sprinkle with his hand water on the organs of

144. Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to

145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of

purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire.

146. No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to

those who are always careful of purity, and to those who mutter (sacred texts) and offer burntoblations.

147. Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one's highest

148. By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austerities,

and by doing no injury to created beings, one (obtains the faculty of) remembering former births.

149. He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual

150. Let him always offer on the Parvadays oblations to Savitri and such as avert evil omens, and on the

151. Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for

152. Early in the morning only let him void faeces, decorate (his body), bathe, clean his teeth, apply

153. But on the Parvadays let him go to visit the (images of the) gods, and virtuous Brahmanas, and the

154. Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them

155. Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been

fully declared in the revealed texts and in the sacred tradition (Smriti) and is the root of the sacred law.

156. Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through

virtuous conduct imperishable wealth; virtuous conduct destroys (the effect of) inauspicious marks.

157. For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with

158. A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years,

159. Let him carefully avoid all undertakings (the success of) which depends on others; but let him eagerly

160. Everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure;

161. When the performance of an act gladdens his heart, let him perform it with diligence; but let him avoid

162. Let him never offend the teacher who initiated him, nor him who explained the Veda, nor his father and

mother, nor (any other) Guru, nor cows, nor Brahmanas, nor any men performing austerities.

163. Let him avoid atheism, cavilling at the Vedas, contempt of the gods, hatred, want of modesty, pride,

164. Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil;

165. A twiceborn man who has merely threatened a Brahmana with the intention of (doing him) a corporal

166. Having intentionally struck him in anger, even with a blade of grass, he will be born during twentyone

existences in the wombs (of such beings where men are born in punishment of their) sins.

167. A man who in his folly caused blood to flow from the body of a Brahmana who does not attack him, will

168. As many particles of dust as the blood takes up from the ground, during so many years the spiller of the

169. A wise man should therefore never threaten a Brahmana, nor strike him even with a blade of grass, nor

170. Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he

171. Let him, though suffering in consequence of his righteousness, never turn his heart to unrighteousness;

172. Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing

173. If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least)

on his grandsons; but an iniquity (once) committed, never fails to produce fruit to him who wrought it.

174. He prospers for a while through unrighteousness, then he gains great good fortune, next he conquers his

175. Let him always delight in truthfulness, (obedience to) the sacred law, conduct worthy of an Aryan, and

purity; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly

176. Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the

sacred law, and even lawful acts which may cause pain in the future or are offensive to men.

177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor

178. Let him walk in that path of holy men which his fathers and his grandfathers followed; while he walks in

179. With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a dependant,

with infants, aged and sick men, with learned men, with his paternal relatives, connexions by marriage and

180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his

181. If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such

182. The teacher is the lord of the world of Brahman, the father has power over the world of the Lord of

created beings (Pragapati), a guest rules over the world of Indra, and the priests over the world of the gods.

183. The female relatives (have power) over the world of the Apsarases, the maternal relatives over that of

the Visve Devas, the connexions by marriage over that of the waters, the mother and the maternal uncle over

184. Infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest brother as

185. One's slaves as one's shadow, one's daughter as the highest object of tenderness; hence if one is offended

186. Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself

(too much) to that (habit); for through his accepting (many) presents the divine light in him is soon

187. Without a full knowledge of the rules, prescribed by the sacred law for the acceptance of presents, a

188. But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamumgrains, (or)

189. Gold and food destroy his longevity, land and a cow his body, a horse his eye (sight), a garment his skin,

190. A Brahmana who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks

with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in

191. Hence an ignorant (man) should be afraid of accepting any presents; for by reason of a very small (gift)

192. (A man) who knows the law should not offer even water to a Brahmana who acts like a cat, nor to a

193. For property, though earned in accordance with prescribed rules, which is given to these three (persons),

194. As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an ignorant donor

195. (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people,

intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a

196. That Brahmana, who with downcast look, of a cruel disposition, is solely intent on attaining his own

197. Those Brahmanas who act like herons, and those who display the characteristics of cats, fall in

198. When he has committed a sin, let him not perform a penance under the pretence (that the act is intended

to gain) spiritual merit, (thus) hiding his sin under (the pretext of) a vow and deceiving women and Sudras.

199. Such Brahmanas are reprehended after death and in this (life) by those who expound the Veda, and a

200. He who, without being a student, gains his livelihood by (wearing) the dress of a student, takes upon

201. Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a

202. He who uses without permission a carriage, a bed, a seat, a well, a garden or a house belonging to an

203. Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in waterholes or

204. A wise man should constantly discharge the paramount duties (called yama), but not always the minor

ones (called niyama); for he who does not discharge the former, while he obeys the latter alone, becomes an

205. A Brahmana must never eat (a dinner given) at a sacrifice that is offered by one who is not a Srotriya, by

206. When those persons offer sacrificial viands in the fire, it is unlucky for holy (men) it displeases the gods;

207. Let him never eat (food given) by intoxicated, angry, or sick (men), nor that in which hair or insects are

208. Nor that at which the slayer of a learned Brahmana has looked, nor that which has been touched by a

menstruating woman, nor that which has been pecked at by birds or touched by a dog,

209. Nor food at which a cow has smelt, nor particularly that which has been offered by an invitation to all

comers, nor that (given) by a multitude or by harlots, nor that which is declared to be had by a learned (man),

210. Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the

211. By one accused of a mortal sin (Abhisasta), a hermaphrodite, an unchaste woman, or a hypocrite, nor

(any sweet thing) that has turned sour, nor what has been kept a whole night, nor (the food) of a Sudra, nor

212. Nor (the food given) by a physician, a hunter, a cruel man, one who eats the fragments (of another's

meal), nor the food of an Ugra, nor that prepared for a woman in childbed, nor that (given at a dinner) where

(a guest rises) prematurely (and) sips water, nor that (given by a woman) whose ten days of impurity have not

213. Nor (food) given without due respect, nor (that which contains) meat eaten for no sacred purpose, nor

(that given) by a female who has no male (relatives), nor the food of an enemy, nor that (given) by the lord of

214. Nor the food (given) by an informer, by one who habitually tells falsehoods, or by one who sells (the

rewards for) sacrifices, nor the food (given) by an actor, a tailor, or an ungrateful (man),

215. By a blacksmith, a Nishada, a stageplayer, a goldsmith, a basketmaker, or a dealer in weapons,

216. By trainers of hunting dogs, publicans, a washerman, a dyer, a pitiless (man), and a man in whose house

217. Nor (the food given) by those who knowingly bear with paramours (of their wives), and by those who in

all matters are ruled by women, nor food (given by men) whose ten days of impurity on account of a death

218. The food of a king impairs his vigour, the food of a Sudra his excellence in sacred learning, the food of a

219. The food of an artisan destroys his offspring, that of a washerman his (bodily) strength; the food of a

220. The food of a physician (is as vile as) pus, that of an unchaste woman (equal to) semen, that of a usurer

221. The food of those other persons who have been successively enumerated as such whose food must not

222. If he has unwittingly eaten the food of one of those, (he must) fast for three days; if he has eaten it

intentionally, or (has swallowed) semen, ordure, or urine, he must perform a Krikkhra penance.

223. A Brahmana who knows (the law) must not eat cooked food (given) by a Sudra who performs no

Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night

224. The gods, having considered (the respective merits) of a niggardly Srotriya and of a liberal usurer,

225. The Lord of created beings (Pragapati) came and spake to them, 'Do not make that equal, which is

unequal. The food of that liberal (usurer) is purified by faith; (that of the) of the) other (man) is defiled by a

226. Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and

charitable works made with faith and with lawfullyearned money, (procure) endless rewards.

227. Let him always practise, according to his ability, with a cheerful heart, the duty of liberality, both by

sacrifices and by charitable works, if he finds a worthy recipient (for his gifts.)

228. If he is asked, let him always give something, be it ever so little, without grudging; for a worthy

229. A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable

happiness, a giver of sesamum desirable offspring, a giver of a lamp a most excellent eyesight.

230. A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a

231. A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of

the Asvins, a giver of a draughtox great good fortune, a giver of a cow the world of the sun;

232. A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal

233. The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and

234. For whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with

235. Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven; in the

236. Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice; let

him not speak ill of Brahmanas, though he be tormented (by them); when he has bestowed (a gift), let him not

237. By falsehood a sacrifice becomes vain, by selfcomplacency (the reward for) austerities is lost,

longevity by speaking evil of Brahmanas, and (the reward of) a gift by boasting.

238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a

239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his

240. Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the

241. Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives depart with

242. Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion

(after death); for with merit as his companion he will traverse a gloom difficult to traverse.

243. (That companion) speedily conducts the man who is devoted to duty and effaces his sins by austerities,

244. Let him, who desires to raise his race, ever form connexions with the most excellent (men), and shun all

245. A Brahmana who always connects himself with the most excellent (ones), and shuns all inferior ones,

(himself) becomes most distinguished; by an opposite conduct he becomes a Sudra.

246. He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no

injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by

247. He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey,

248. The Lord of created beings (Pragapati) has declared that alms freely offered and brought (by the giver

himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised

249. During fifteen years the manes do not eat (the food) of that man who disdains a (freelyoffered gift), nor

250. A couch, a house, Kusa grass, perfumes, water, flowers, jewels, sour milk, grain, fish, sweet milk, meat,

251. He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the

gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such

252. But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a

253. His labourer in tillage, a friend of his family, his cowherd, his slave, and his barber are, among Sudras,

those whose food he may eat, likewise (a poor man) who offers himself (to be his slave).

254. As his character is, as the work is which he desires to perform, and as the manner is in which he means

255. He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in

256. All things (have their nature) determined by speech; speech is their root, and from speech they proceed;

257. When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let

him make over everything to his son and dwell (in his house), not caring for any worldly concerns.

258. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates

259. Thus have been declared the means by which a Brahmana householder must always subsist, and the

summary of the ordinances for a Snataka, which cause an increase of holiness and are praiseworthy.

260. A Brahmana who, being learned in the lore of the Vedas, conducts himself in this manner and daily

1. The sages, having heard the duties of a Snataka thus declared, spoke to greatsouled Bhrigu, who sprang

2. 'How can Death have power over Brahmanas who know the sacred science, the Veda, (and) who fulfil their

3. Righteous Bhrigu, the son of Manu, (thus) answered the great sages: 'Hear, (in punishment) of what faults

4. 'Through neglect of the Vedastudy, through deviation from the rule of conduct, through remissness (in the

fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to

5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be

6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit),

7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milkrice and flourcakes which are

not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited,

8. The milk of a cow (or other female animal) within ten days after her calving, that of camels, of onehoofed

9. (The milk) of all wild animals excepting buffalocows, that of women, and all (substances turned) sour

10. Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is

11. Let him avoid all carnivorous birds and those living in villages, and onehoofed animals which are not

12. The sparrow, the Plava, the Hamsa, the Brahmani duck, the villagecock, the Sarasa crane, the

13. Those which feed striking with their beaks, webfooted birds, the Koyashti, those which scratch with

their toes, those which dive and live on fish, meat from a slaughterhouse and dried meat,

14. The Baka and the Balaka crane, the raven, the Khangaritaka, (animals) that eat fish, villagepigs, and all

15. He who eats the flesh of any (animal) is called the eater of the flesh of that (particular creature), he who

16. (But the fish called) Pathina and (that called) Rohita may be eaten, if used for offerings to the gods or to

the manes; (one may eat) likewise Ragivas, Simhatundas, and Sasalkas on all (occasions).

17. Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of)

18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be

eatable; likewise those (domestic animals) that have teeth in one jaw only, excepting camels.

19. A twiceborn man who knowingly eats mushrooms, a villagepig, garlic, a villagecock, onions, or

20. He who unwittingly partakes of (any of) these six, shall perform a Samtapana (Krikkhra) or the lunar

penance (Kandrayana) of ascetics; in case (he who has eaten) any other (kind of forbidden food) he shall fast

21. Once a year a Brahmana must perform a Krikkhra penance, in order to atone for unintentionally eating

(forbidden food) but for intentionally (eating forbidden food he must perform the penances prescribed)

22. Beasts and birds recommended (for consumption) may be slain by Brahmanas for sacrifices, and in order

23. For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the

24. All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances),

25. But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twiceborn

men without being mixed with fatty (substances), though they may have stood for a long time.

26. Thus has the food, allowed and forbidden to twiceborn men, been fully described; I will now propound

27. One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmanas

desire (one's doing it), when one is engaged (in the performance of a rite) according to the law, and when

28. The Lord of creatures (Pragapati) created this whole (world to be) the sustenance of the vital spirit; both

29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are

the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold.

30. The eater who daily even devours those destined to be his food, commits no sin; for the creator himself

created both the eaters and those who are to be eaten (for those special purposes).

31. 'The consumption of meat (is befitting) for sacrifices,' that is declared to be a rule made by the gods; but

to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.

32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or

33. A twiceborn man who knows the law, must not eat meat except in conformity with the law; for if he has

eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims).

34. After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no

35. But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes

36. A Brahmana must never eat (the flesh of animals unhallowed by Mantras; but, obedient to the primeval

37. If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat

38. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer

39. Svayambhu (the Selfexistent) himself created animals for the sake of sacrifices; sacrifices (have been

instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifices is not

40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being

41. On offering the honeymixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on

42. A twiceborn man who, knowing the true meaning of the Veda, slays an animal for these purposes,

43. A twiceborn man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the

forest, must never, even in times of distress, cause an injury (to any creature) which is not sanctioned by the

44. Know that the injury to moving creatures and to those destitute of motion, which the Veda has prescribed

for certain occasions, is no injury at all; for the sacred law shone forth from the Veda.

45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither

46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good

47. He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes,

48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental

to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat.

49. Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal

50. He who, disregarding the rule (given above), does not eat meat like a Pisaka, becomes dear to men, and

51. He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells

(meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the

52. There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to

53. He who during a hundred years annually offers a horsesacrifice, and he who entirely abstains from meat,

54. By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain

55. 'Me he (mam sah)' will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to

56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the

57. I will now in due order explain the purification for the dead and the purification of things as they are

58. When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure

(Kudakarana) or (of the initiation), all relatives (become) impure, and on the birth (of a child) the same (rule)

59. It is ordained (that) among Sapindas the impurity on account of a death (shall last) ten days, (or) until the

60. But the Sapindarelationship ceases with the seventh person (in the ascending and descending lines), the

Samanodakarelationship when the (common) origin and the (existence of a common family)name are no

61. As this impurity on account of a death is prescribed for (all) Sapindas, even so it shall be (held) on a birth

62. (Or while) the impurity on account of a death is common to all (Sapindas), that caused by a birth (falls)

on the parents alone; (or) it shall fall on the mother alone, and the father shall become pure by bathing;

63. But a man, having spent his strength, is purified merely by bathing; after begetting a child (on a remarried

64. Those who have touched a corpse are purified after one day and night (added to) three periods of three

65. A pupil who performs the Pitrimedha for his deceased teacher, becomes also pure after ten days, just like

66. (A woman) is purified on a miscarriage in as many (days and) nights as months (elapsed after

conception), and a menstruating female becomes pure by bathing after the menstrual secretion has ceased (to

67. (On the death) of children whose tonsure (Kudakarman) has not been performed, the (Sapindas) are

declared to become pure in one (day and) night; (on the death) of those who have received the tonsure (but

not the initiation, the law) ordains (that) the purification (takes place) after three days.

68. A child that has died before the completion of its second year, the relatives shall carry out (of the village),

decked (with flowers, and bury it) in pure ground, without collecting the bones (afterwards).

69. Such (a child) shall not be burnt with fire, and no libations of water shall be offered to it; leaving it like a

(log of) wood in the forest, (the relatives) shall remain impure during three days only.

70. The relatives shall not offer libations to (a child) that has not reached the third year; but if it had teeth, or

the ceremony of naming it (Namakarman) had been performed, (the offering of water is) optional.

71. If a fellowstudent has died, the Smriti prescribes an impurity of one day; on a birth the purification of

72. (On the death) of females (betrothed but) not married (the bridegroom and his) relatives are purified after

73. Let (mourners) eat food without factitious salt, bathe during three days, abstain from meat, and sleep

74. The above rule regarding impurity on account of a death has been prescribed (for cases where the

kinsmen live) near (the deceased); (Sapinda) kinsmen and (Samanodaka) relatives must know the following

75. He who may hear that (a relative) residing in a distant country has died, before ten (days after his death

have elapsed), shall be impure for the remainder of the period of ten (days and) nights only.

76. If the ten days have passed, he shall be impure during three (days and) nights; but if a year has elapsed

77. A man who hears of a (Sapinda) relative's death, or of the birth of a son after the ten days (of impurity

78. If an infant (that has not teethed), or a (grownup relative who is) not a Sapinda, die in a distant country,

79. If within the ten days (of impurity) another birth or death happens, a Brahmana shall remain impure only

80. They declare that, when the teacher (akarya) has died, the impurity (lasts) three days; if the (teacher's) son

81. For a Srotriya who resides with (him out of affection), a man shall be impure for three days; for a

maternal uncle, a pupil, an officiating priest, or a maternal relative, for one night together with the preceding

82. If the king in whose realm he resides is dead, (he shall be impure) as long as the light (of the sun or stars

shines), but for (an intimate friend) who is not a Srotriya (the impurity lasts) for a whole day, likewise for a

83. A Brahmana shall be pure after ten days, a Kshatriya after twelve, a Vaisya after fifteen, and a Sudra is

84. Let him not (unnecessarily) lengthen the period of impurity, nor interrupt the rites to be performed with

the sacred fires; for he who performs that (Agnihotra) rite will not be impure, though (he be) a (Sapinda)

85. When he has touched a Kandala, a menstruating woman, an outcast, a woman in childbed, a corpse, or

86. He who has purified himself by sipping water shall, on seeing any impure (thing or person), always

87. A Brahmana who has touched a human bone to which fat adheres, becomes pure by bathing; if it be free

from fat, by sipping water and by touching (afterwards) a cow or looking at the sun.

88. He who has undertaken the performance of a vow shall not pour out libations (to the dead) until the vow

has been completed; but when he has offered water after its completion, he becomes pure in three days only.

89. Libations of water shall not be offered to those who (neglect the prescribed rites and may be said to) have

been born in vain, to those born in consequence of an illegal mixture of the castes, to those who are ascetics

90. To women who have joined a heretical sect, who through lust live (with many men), who have caused an

91. A student does not break his vow by carrying out (to the place of cremation) his own dead teacher

92. Let him carry out a dead Sudra by the southern gate of the town, but (the corpses of) twiceborn men, as

93. The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a

Sattra; for the (first are) seated on the throne of Indra, and the (last two are) ever pure like Brahman.

94. For a king, on the throne of magnanimity, immediate purification is prescribed, and the reason for that is

95. (The same rule applies to the kinsmen) of those who have fallen in a riot or a battle, (of those who have

been killed) by lightning or by the king, and (of those who perished fighting) for cows and Brahmanas, and to

96. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind,

97. Because the king is pervaded by those lords of the world, no impurity is ordained for him; for purity and

98. By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta)

sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule.

99. (At the end of the period of impurity) a Brahmana who has performed the necessary rites, becomes pure

by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by

touching his goad or the nosestring (of his oxen), a Sudra by touching his staff.

100. Thus the purification (required) on (the death of) Sapindas has been explained to you, O best of

twiceborn men; hear now the manner in which men are purified on the death of any (relative who is) not a

101. A Brahmana, having carried out a dead Brahmana who is not a Sapinda, as (if he were) a (near) relative,

102. But if he eats the food of the (Sapindas of the deceased), he is purified in ten days, (but) in one day, if he

103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman or (of) a stranger, he

becomes pure by bathing, dressed in his clothes, by touching fire and eating clarified butter.

104. Let him not allow a dead Brahmana to be carried out by a Sudra, while men of the same caste are at

hand; for that burntoffering which is defiled by a Sudra's touch is detrimental to (the deceased's passage to)

105. The knowledge (of Brahman) austerities, fire, (holy) food, earth, (restraint of) the internal organ, water,

smearing (with cowdung), the wind, sacred rites, the sun, and time are the purifiers of corporeal (beings).

106. Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is

pure who gains wealth with clean hands, not he who purifies himself with earth and water.

107. The learned are purified by a forgiving disposition, those who have committed forbidden actions by

liberality, secret sinners by muttering (sacred texts), and those who best know the Veda by austerities.

108. By earth and water is purified what ought to be made pure, a river by its current, a woman whose

thoughts have been impure by the menstrual secretion, a Brahmana by abandoning the world (samnyasa).

109. The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by

110. Thus the precise rules for the purification of the body have been declared to you; hear now the decision

111. The wise ordain that all (objects) made of metal, gems, and anything made of stone are to be cleansed

112. A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in

water (as shells and coral), what is made of stone, and a silver (vessel) not enchased.

113. From the union of water and fire arose the glittering gold and silver; those two, therefore, are best

114. Copper, iron, brass, pewter, tin, and lead must be cleansed, as may be suitable (for each particular case),

115. The purification prescribed for all (sorts of) liquids is by passing two blades of Kusa grass through them,

for solid things by sprinkling (them with water), for (objects) made of wood by planing them.

116. At sacrifices the purification of (the Soma cups called) Kamasas and Grahas, and of (other) sacrificial

vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water).

117. The Karu and (the spoons called) Sruk and Sruva must be cleaned with hot water, likewise (the wooden

sword, called) Sphya, the winnowingbasket (Surpa), the cart (for bringing the grain), the pestle and the

118. The manner of purifying large quantities of grain and of cloth is to sprinkle them with water; but the

119. Skins and (objects) made of split cane must be cleaned like clothes; vegetables, roots, and fruit like

120. Silk and woollen stuffs with alkaline earth; blankets with pounded Arishta (fruit); Amsupattas with Bel

121. A man who knows (the law) must purify conchshells, horn, bone and ivory, like linen cloth, or with a

122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing

123. An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or blood cannot

124. Land is purified by (the following) five (modes, viz.) by sweeping, by smearing (it with cowdung), by

sprinkling (it with cows' urine or milk), by scraping, and by cows staying (on it during a day and night).

125. (Food) which has been pecked at by birds, smelt at by cows, touched (with the foot), sneezed on, or

126. As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused

by them (does not disappear), so long must earth and water be applied in cleansing (inanimate) things.

127. The gods declared three things (to be) pure to Brahmanas, that (on which) no (taint is) visible, what has

been washed with water, and what has been commended (as pure) by the word (of a Brahmana).

128. Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour,

and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground.

129. The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in the market,

and food obtained by begging which a student holds (in his hand) is always fit for use; that is a settled rule.

130. The mouth of a woman is always pure, likewise a bird when he causes a fruit to fall; a calf is pure on the

131. Manu has declared that the flesh (of an animal) killed by dogs is pure, likewise (that) of a (beast) slain

132. All those cavities (of the body) which lie above the navel are pure, (but) those which are below the navel

133. Flies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one

134. In order to cleanse (the organs) by which urine and faeces are ejected, earth and water must be used, as

they may be required, likewise in removing the (remaining ones among) twelve impurities of the body.

135. Oily exudations, semen, blood, (the fatty substance of the) brain, urine, faeces, the mucus of the nose,

earwax, phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human (bodies).

136. He who desires to be pure, must clean the organ by one (application of) earth, the anus by (applying

earth) three (times), the (left) hand alone by (applying it) ten (times), and both (hands) by (applying it) seven

137. Such is the purification ordained for householders; (it shall be) double for students, treble for hermits,

138. When he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he

139. Let him who desires bodily purity first sip water three times, and then twice wipe his mouth; but a

140. Sudras who live according to the law, shall each month shave (their heads); their mode of purification

(shall be) the same as that of Vaisyas, and their food the fragments of an Aryan's meal.

141. Drops (of water) from the mouth which do not fall on a limb, do not make (a man) impure, nor the hair

142. Drops which trickle on the feet of him who offers water for sipping to others, must be considered as

143. He who, while carrying anything in any manner, is touched by an impure (person or thing), shall become

144. He who has vomited or purged shall bathe, and afterwards eat clarified butter; but if (the attack comes

on) after he has eaten, let him only sip water; bathing is prescribed for him who has had intercourse with a

145. Though he may be (already) pure, let him sip water after sleeping, sneezing, eating, spitting, telling

146. Thus the rules of personal purification for men of all castes, and those for cleaning (inanimate) things,

147. By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her

148. In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her

149. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make

150. She must always be cheerful, clever in (the management of her) household affairs, careful in cleaning

151. Him to whom her father may give her, or her brother with the father's permission, she shall obey as long

152. For the sake of procuring good fortune to (brides), the recitation of benedictory texts (svastyayana), and

the sacrifice to the Lord of creatures (Pragapati) are used at weddings; (but) the betrothal (by the father or

153. The husband who wedded her with sacred texts, always gives happiness to his wife, both in season and

154. Though destitute of virtue, or seeking pleasure (elsewhere), or devoid of good qualities, (yet) a husband

155. No sacrifice, no vow, no fast must be performed by women apart (from their husbands); if a wife obeys

156. A faithful wife, who desires to dwell (after death) with her husband, must never do anything that might

157. At her pleasure let her emaciate her body by (living on) pure flowers, roots, and fruit; but she must never

158. Until death let her be patient (of hardships), selfcontrolled, and chaste, and strive (to fulfil) that most

159. Many thousands of Brahmanas who were chaste from their youth, have gone to heaven without

160. A virtuous wife who after the death of her husband constantly remains chaste, reaches heaven, though

161. But a woman who from a desire to have offspring violates her duty towards her (deceased) husband,

brings on herself disgrace in this world, and loses her place with her husband (in heaven).

162. Offspring begotten by another man is here not (considered lawful), nor (does offspring begotten) on

another man's wife (belong to the begetter), nor is a second husband anywhere prescribed for virtuous

163. She who cohabits with a man of higher caste, forsaking her own husband who belongs to a lower one,

will become contemptible in this world, and is called a remarried woman (parapurva).

164. By violating her duty towards her husband, a wife is disgraced in this world, (after death) she enters the

165. She who, controlling her thoughts, words, and deeds, never slights her lord, resides (after death) with her

166. In reward of such conduct, a female who controls her thoughts, speech, and actions, gains in this (life)

167. A twiceborn man, versed in the sacred law, shall burn a wife of equal caste who conducts herself thus

and dies before him, with (the sacred fires used for) the Agnihotra, and with the sacrificial implements.

168. Having thus, at the funeral, given the sacred fires to his wife who dies before him, he may marry again,

169. (Living) according to the (preceding) rules, he must never neglect the five (great) sacrifices, and, having

taken a wife, he must dwell in (his own) house during the second period of his life.

1. A twiceborn Snataka, who has thus lived according to the law in the order of householders, may, taking a

firm resolution and keeping his organs in subjection, dwell in the forest, duly (observing the rules given

2. When a householder sees his (skin) wrinkled, and (his hair) white, and. the sons of his sons, then he may

3. Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either

4. Taking with him the sacred fire and the implements required for domestic (sacrifices), he may go forth

5. Let him offer those five great sacrifices according to the rule, with various kinds of pure food fit for

6. Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning; and let him

always wear (his hair in) braids, the hair on his body, his beard, and his nails (being unclipped).

7. Let him perform the Balioffering with such food as he eats, and give alms according to his ability; let him

honour those who come to his hermitage with alms consisting of water, roots, and fruit.

8. Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly

(towards all), of collected mind, ever liberal and never a receiver of gifts, and compassionate towards all

9. Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the newmoon

10. Let him also offer the Nakshatreshti, the Agrayana, and the Katurmasya (sacrifices), as well as the

11. With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has

collected, let him severally prepare the sacrificial cakes (purodasa) and the boiled messes (karu), as the law

12. Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the

13. Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of

14. Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called)

15. Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise

16. Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by

somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger).

17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a

18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a store

19. Having collected food according to his ability, he may either eat at night (only), or in the daytime (only),

20. Or he may live according to the rule of the lunar penance (Kandrayana, daily diminishing the quantity of

his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days

21. Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have

22. Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alternately stand

and sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to

23. In summer let him expose himself to the heat of five fires, during the rainy season live under the open

sky, and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities.

24. When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the

manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame.

25. Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a

26. Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for

27. From Brahmanas (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from

28. Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow

dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls.

29. These and other observances must a Brahmana who dwells in the forest diligently practise, and in order to

attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the

30. (As well as those rites and texts) which have been practised and studied by the sages (Rishis), and by

Brahmana householders, in order to increase their knowledge (of Brahman), and their austerity, and in order

31. Or let him walk, fully determined and going straight on, in a northeasterly direction, subsisting on water

32. A Brahmana, having got rid of his body by one of those modes practised by the great sages, is exalted in

33. But having thus passed the third part of (a man's natural term of) life in the forest, he may live as an

ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects.

34. He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired

35. When he has paid the three debts, let him apply his mind to (the attainment of) final liberation; he who

36. Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and

having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final

37. A twiceborn man who seeks final liberation, without having studied the Vedas, without having begotten

38. Having performed the Ishti, sacred to the Lord of creatures (Pragapati), where (he gives) all his property

as the sacrificial fee, having reposited the sacred fires in himself, a Brahmana may depart from his house (as

39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and

departs from his house (as an ascetic), after giving a promise of safety to all created beings.

40. For that twiceborn man, by whom not the smallest danger even is caused to created beings, there will be

41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about

absolutely silent, and caring nothing for enjoyments that may be offered (to him).

42. Let him always wander alone, without any companion, in order to attain (final liberation), fully

understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end.

43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent

to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.

44. A potsherd (instead of an almsbowl), the roots of trees (for a dwelling), coarse wornout garments, life

in solitude and indifference towards everything, are the marks of one who has attained liberation.

45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant

46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let

47. Let him patiently bear hard words, let him not insult anybody, and let him not become anybody's enemy

48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not

49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of

external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall

50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice

51. Let him not (in order to beg) go near a house filled with hermits, Brahmanas, birds, dogs, or other

52. His hair, nails, and beard being clipped, carrying an almsbowl, a staff, and a waterpot, let him

53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be

54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has

55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic

56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been

extinguished, when the people have finished their meal, when the remnants in the dishes have been removed,

57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept)

so much only as will sustain life, let him not care about the (quality of his) utensils.

58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has

attained final liberation, is bound (with the fetters of the Samsara) by accepting (food given) in consequence

59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by

60. By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring

61. Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and

62. On the separation from their dear ones, on their union with hated men, on their being overpowered by age

63. On the departure of the individual soul from this body and its new birth in (another) womb, and on its

64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss,

which is caused by the attainment of their highest aim, (gained through) spiritual merit.

65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all

66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil

his duty, equalminded towards all creatures; (for) the external mark (of the order) is not the cause of (the

67. Though the fruit of the Kataka tree (the clearingnut) makes water clear, yet the (latter) does not become

68. In order to preserve living creatures, let him always by day and by night, even with pain to his body,

69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an

70. Three suppressions of the breath even, performed according to the rule, and accompanied with the

(recitation of the) Vyahritis and of the syllable Om, one must know to be the highest (form of) austerity for

71. For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints

72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention,

all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by

73. Let him recognise by the practice of meditation the progress of the individual soul through beings of

74. He who possesses the true insight (into the nature of the world), is not fettered by his deeds; but he who is

75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed

in the Veda, and by rigorously practising austerities, (men) gain that state (even) in this (world).

7677. Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is

held together by tendons (instead of cords), where the flesh and the blood are the mortar, which is thatched

with the skin, which is foulsmelling, filled with urine and ordure, infested by old age and sorrow, the seat of

78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the riverbank, or (freely) like a

bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark.

79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his

80. When by the disposition (of his heart) he becomes indifferent to all objects, he obtains eternal happiness

81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of

82. All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge

of that which refers to the Soul reaps not the full reward of the performance of rites.

83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the

deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda

84. That is the refuge of the ignorant, and even that (the refuse) of those who know (the meaning of the

Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude).

85. A twiceborn man who becomes an ascetic, after the successive performance of the abovementioned

86. Thus the law (valid) for selfrestrained ascetics has been explained to you; now listen to the (particular)

87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all

88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the

sacred law), lead the Brahmana who acts by the preceding (rules) to the highest state.

89. And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared to be

90. As all rivers, both great and small, find a restingplace in the ocean, even so men of all orders find

91. By twiceborn men belonging to (any of) these four orders, the tenfold law must be ever carefully

92. Contentment, forgiveness, selfcontrol, abstention from unrighteously appropriating anything, (obedience

to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness,

93. Those Brahmanas who thoroughly study the tenfold law, and after studying obey it, enter the highest

94. A twiceborn man who, with collected mind, follows the tenfold law and has paid his (three) debts, may,

95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, subduing his

organs and having studied the Veda, he may live at his ease under the protection of his son.

96. He who has thus given up (the performance of) all rites, who is solely intent on his own (particular)

object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest state.

97. Thus the fourfold holy law of Brahmanas, which after death (yields) imperishable rewards, has been

1. I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and

2. A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly

3. For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a

4. Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varuna,

5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created

6. And, like the sun, he burns eyes and hearts; nor can anybody on earth even gaze on him.

7. Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he

8. Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity

9. Fire burns one man only, if he carelessly approaches it, the fire of a king's (anger) consumes the (whole)

10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many

11. He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose

12. The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up

13. Let no (man), therefore, transgress that law which favourites, nor (his orders) which inflict pain on those

14. For the (king's) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an

15. Through fear of him all created beings, both the immovable and the movable, allow themselves to be

16. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the

17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is

18. Punishment alone governs all created beings, punishment alone protects them, punishment watches over

them while they sleep; the wise declare punishment (to be identical with) the law.

19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted

20. If the king did not, without tiring, inflict punishment on those worthy to be punished, the stronger would

21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership

would not remain with any one, the lower ones would (usurp the place of) the higher ones.

22. The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of

23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the

enjoyments (due from them) only, if they are tormented by (the fear of) punishment.

24. All castes (varna) would be corrupted (by intermixture), all barriers would be broken through, and all men

would rage (against each other) in consequence of mistakes with respect to punishment.

25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects

26. They declare that king to be a just inflicter of punishment, who is truthful, who acts after due

consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth.

27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness);

but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment

28. Punishment (possesses) a very bright lustre, and is hard to be administered by men with unimproved

minds; it strikes down the king who swerves from his duty, together with his relatives.

29. Next it will afflict his castles, his territories, the whole world together with the movable and immovable

(creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky.

30. (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous

man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures.

31. By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law),

32. Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity

33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a

34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in

35. The king has been created (to be) the protector of the castes (varna) and orders, who, all according to their

36. Whatever must be done by him and by his servants for the protection of his people, that I will fully

37. Let the king, after rising early in the morning, worship Brahmanas who are well versed in the threefold

38. Let him daily worship aged Brahmanas who know the Veda and are pure; for he who always worships

39. Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest

40. Through a want of modesty many kings have perished, together with their belongings; through modesty

41. Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pigavana, Sumukha,

42. But by humility Prithu and Manu gained sovereignty, Kubera the position of the Lord of wealth, and the

43. From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of

government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory

44. Day and night he must strenuously exert himself to conquer his senses; for he (alone) who has conquered

45. Let him carefully shun the ten vices, springing from love of pleasure, and the eight, proceeding from

46. For a king who is attached to the vices springing from love of pleasure, loses his wealth and his virtue,

47. Hunting, gambling, sleeping by day, censoriousness, (excess with) women, drunkenness, (an inordinate

love for) dancing, singing, and music, and useless travel are the tenfold set (of vices) springing from love of

48. Talebearing, violence, treachery, envy, slandering, (unjust) seizure of property, reviling, and assault are

49. That greediness which all wise men declare to be the root even of both these (sets), let him carefully

50. Drinking, dice, women, and hunting, these four (which have been enumerated) in succession, he must

51. Doing bodily injury, reviling, and the seizure of property, these three he must know to be the most

52. A selfcontrolled (king) should know that in this set of seven, which prevails everywhere, each

53. (On a comparison) between vice and death, vice is declared to be more pernicious; a vicious man sinks to

54. Let him appoint seven or eight ministers whose ancestors have been royal servants, who are versed in the

sciences, heroes skilled in the use of weapons and descended from (noble) families and who have been tried.

55. Even an undertaking easy (in itself) is (sometimes) hard to be accomplished by a single man; how much

(harder is it for a king), especially (if he has) no assistant, (to govern) a kingdom which yields great revenues.

56. Let him daily consider with them the ordinary (business, referring to) peace and war, (the four subjects

called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanctification of

57. Having (first) ascertained the opinion of each (minister) separately and (then the views) of all together, let

58. But with the most distinguished among them all, a learned Brahmana, let the king deliberate on the most

59. Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution

60. He must also appoint other officials, (men) of integrity, (who are) wise, firm, well able to collect money,

61. As many persons as the due performance of his business requires, so many skilful and clever (men), free

62. Among them let him employ the brave, the skilful, the highborn, and the honest in (offices for the

collection of) revenue, (e.g.) in mines, manufactures, and storehouses, (but) the timid in the interior of his

63. Let him also appoint an ambassador who is versed in all sciences, who understands hints, expressions of

64. (Such) an ambassador is commended to a king (who is) loyal, honest, skilful, possessing a good memory,

who knows the (proper) place and time (for action, who is) handsome, fearless, and eloquent.

65. The army depends on the official (placed in charge of it), the due control (of the subjects) on the army,

the treasury and the (government of) the realm on the king, peace and its opposite (war) on the ambassador.

66. For the ambassador alone makes (kings') allies and separates allies; the ambassador transacts that business

67. With respect to the affairs let the (ambassador) explore the expression of the countenance, the gestures

and actions of the (foreign king) through the gestures and actions of his confidential (advisers), and (discover)

68. Having learnt exactly (from his ambassador) the designs of the foreign king, let (the king) take such

69. Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly

(inhabited) by Aryans, not subject to epidemic diseases (or similar troubles), and pleasant, where the vassals

70. Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of

(stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a

71. Let him make every effort to secure a hillfort, for amongst all those (fortresses mentioned) a hillfort is

72. The first three of those (various kinds of fortresses) are inhabited by wild beasts, animals living in holes

73. As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can) not

74. One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten

thousand; hence it is prescribed (in the Sastras that a king will posses) a fortress.

75. Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmanas, with

76. Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in

77. Inhabiting that, let him wed a consort of equal caste (varna), who possesses auspicious marks (on her

body), and is born in a great family, who is charming and possesses beauty and excellent qualities.

78. Let him appoint a domestic priest (purohita) and choose officiating priests (ritvig); they shall perform his

79. A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order to acquire

80. Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the

sacred law in (his transactions with) the people, and behave like a father towards all men.

81. For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the

82. Let him honour those Brahmanas who have returned from their teacher's house (after studying the Veda);

for that (money which is given) to Brahmanas is declared to be an imperishable treasure for kings.

83. Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by

84. The offering made through the mouth of a Brahmana, which is neither spilt, nor falls (on the ground), nor

85. A gift to one who is not a Brahmana (yields) the ordinary (reward; a gift) to one who calls himself a

Brahmana, a double (reward); a gift to a wellread Brahmana, a hundredthousandfold (reward); (a gift) to

86. For according to the particular qualities of the recipient and according to the faith (of the giver) a small or

87. A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or

88. Not to turn back in battle, to protect the people, to honour the Brahmanas, is the best means for a king to

89. Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back,

90. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with

91. Let him not strike one who (in flight) has climbed on an eminence, nor a eunuch, nor one who joins the

palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one

92. Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is

disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe);

93. Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously

wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember

94. But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his

95. And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master

96. Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (marketable) goods and

valueless metals belong to him who takes them (singly) conquering (the possessor).

97. A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king;

what has not been taken singly, must be distributed by the king among all the soldiers.

98. Thus has been declared the blameless, primeval law for warriors; from this law a Kshatriya must not

99. Let him strive to gain what he has not yet gained; what he has gained let him carefully preserve; let him

augment what he preserves, and what he has augmented let him bestow on worthy men.

100. Let him know that these are the four means for securing the aims of human (existence); let him, without

101. What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by

careful attention; what he has protected, let him augment by (various modes of) increasing it; and what he has

102. Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly concealed,

103. Of him who is always ready to strike, the whole world stands in awe; let him therefore make all

104. Let him ever act without guile, and on no account treacherously; carefully guarding himself, let him

105. His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the

tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him

106. Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his

strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat.

107. When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four)

108. If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone,

109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and

110. As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and

111. That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be

112. As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are

113. In governing his kingdom let him always observe the (following) rules; for a king who governs his

114. Let him place a company of soldiers, commanded (by a trusty officer), the midst of two, three, five or

115. Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a

116. The lord of one village himself shall inform the lord of ten villages of the crimes committed in his

117. But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred

118. Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the

119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of

twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a

120. The affairs of these (officials), which are connected with (their) villages and their separate business,

another minister of the king shall inspect, (who must be) loyal and never remiss;

121. And in each town let him appoint one superintendent of all affairs, elevated in rank, formidable,

122. Let that (man) always personally visit by turns all those (other officials); let him properly explore their

123. For the servants of the king, who are appointed to protect (the people), generally become knaves who

124. Let the king confiscate the whole property of those (officials) who, evilminded, may take money from

125. For women employed in the royal service and for menial servants, let him fix a daily maintenance, in

126. One pana must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six

127. Having well considered (the rates of) purchase and (of) sale, (the length of) the road, (the expense for)

food and condiments, the charges of securing the goods, let the king make the traders pay duty.

128. After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that

129. As the leech, the calf, and the bee take their food little by little, even so must the king draw from his

130. A fiftieth part of (the increments on) cattle and gold may be taken by the king, and the eighth, sixth, or

131. He may also take the sixth part of trees, meat, honey, clarified butter, perfumes, (medical) herbs,

132. Of leaves, potherbs, grass, (objects) made of cane, skins, of earthen vessels, and all (articles) made of

133. Though dying (with want), a king must not levy a tax on Srotriyas, and no Srotriya, residing in his

134. The kingdom of that king, in whose dominions a Srotriya pines with hunger, will even, ere long, be

135. Having ascertained his learning in the Veda and (the purity of) his conduct, the king shall provide for

him means of subsistence in accordance with the sacred law, and shall protect him in every way, as a father

136. Whatever meritorious acts (such a Brahmana) performs under the full protection of the king, thereby the

137. Let the king make the common inhabitants of his realm who live by traffic, pay annually some trifle,

138. Mechanics and artisans, as well as Sudras who subsist by manual labour, he may cause to work (for

139. Let him not cut up his own root (by levying no taxes), nor the root of other (men) by excessive greed;

140. Let the king, having carefully considered (each) affair, be both sharp and gentle; for a king who is both

141. When he is tired with the inspection of the business of men, let him place on that seat (of justice) his

chief minister, (who must be) acquainted with the law, wise, selfcontrolled, and descended from a (noble)

142. Having thus arranged all the affairs (of) his (government), he shall zealously and carefully protect his

143. That (monarch) whose subjects are carried off by robbers (Dasyu) from his kingdom, while they loudly

call (for help), and he and his servants are (quietly) looking on, is a dead and not a living (king).

144. The highest duty of a Kshatriya is to protect his subjects, for the king who enjoys the rewards, just

145. Having risen in the last watch of the night, having performed (the rite of) personal purification, having,

with a collected mind, offered oblations in the fire, and having worshipped Brahmanas, he shall enter the hall

of audience which must possess the marks (considered) auspicious (for a dwelling).

146. Tarrying there, he shall gratify all subjects (who come to see him by a kind reception) and afterwards

dismiss them; having dismissed his subjects, he shall take counsel with his ministers.

147. Ascending the back of a hill or a terrace, (and) retiring (there) in a lonely place, or in a solitary forest, let

148. That king whose secret plans other people, (though) assembled (for the purpose), do not discover, (will)

149. At the time of consultation let him cause to be removed idiots, the dumb, the blind, and the deaf,

animals, very aged men, women, barbarians, the sick, and those deficient in limbs.

150. (Such) despicable (persons), likewise animals, and particularly women betray secret council; for that

151. At midday or at midnight, when his mental and bodily fatigues are over, let him deliberate, either with

152. On (reconciling) the attainment of these (aims) which are opposed to each other, on bestowing his

153. On sending ambassadors, on the completion of undertakings (already begun), on the behaviour of (the

154. On the whole eightfold business and the five classes (of spies), on the goodwill or enmity and the

155. On the conduct of the middlemost (prince), on the doings of him who seeks conquest, on the behaviour

of the neutral (king), and (on that) of the foe (let him) sedulously (meditate).

156. These (four) constituents (prakriti, form), briefly (speaking), the foundation of the circle (of neighbours);

besides, eight others are enumerated (in the Institutes of Polity) and (thus) the (total) is declared to be twelve.

157. The minister, the kingdom, the fortress, the treasury, and the army are five other (constituent elements of

the circle); for, these are mentioned in connexion with each (of the first twelve; thus the whole circle

158. Let (the king) consider as hostile his immediate neighbour and the partisan of (such a) foe, as friendly

159. Let him overcome all of them by means of the (four) expedients, conciliation and the rest, (employed)

160. Let him constantly think of the six measures of royal policy (guna, viz.) alliance, war, marching, halting,

161. Having carefully considered the business (in hand), let him resort to sitting quiet or marching, alliance or

162. But the king must know that there are two kinds of alliances and of wars, (likewise two) of both

163. An alliance which yields present and future advantages, one must know to be of two descriptions, (viz.)

that when one marches together (with an ally) and the contrary (when the allies act separately).

164. War is declared to be of two kinds, (viz.) that which is undertaken in season or out of season, by oneself

and for one's own purposes, and (that waged to avenge) an injury done to a friend.

165. Marching (to attack) is said to be twofold, (viz. that undertaken) by one alone when an urgent matter has

166. Sitting quiet is stated to be of two kinds, (viz. that incumbent) on one who has gradually been weakened

167. If the army stops (in one place) and its master (in another) in order to effect some purpose, that is called

by those acquainted with the virtues of the measures of royal policy, the twofold division of the forces.

168. Seeking refuge is declared to be of two kinds, (first) for the purpose of attaining an advantage when one

is harassed by enemies, (secondly) in order to become known among the virtuous (as the protege of a

169. When (the king) knows (that) at some future time his superiority (is) certain, and (that) at the time

present (he will suffer) little injury, then let him have recourse to peaceful measures.

170. But when he thinks all his subjects to be exceedingly contented, and (that he) himself (is) most exalted

171. When he knows his own army to be cheerful in disposition and strong, and (that) of his enemy the

172. But if he is very weak in chariots and beasts of burden and in troops, then let him carefully sit quiet,

173. When the king knows the enemy to be stronger in every respect, then let him divide his army and thus

174. But when he is very easily assailable by the forces of the enemy, then let him quickly seek refuge with a

175. That (prince) who will coerce both his (disloyal) subjects and the army of the foe, let him ever serve

176. When, even in that (condition), he sees (that) evil is caused by (such) protection, let him without

177. By all (the four) expedients a politic prince must arrange (matters so) that neither friends, nor neutrals,

178. Let him fully consider the future and the immediate results of all undertakings, and the good and bad

179. He who knows the good and the evil (which will result from his acts) in the future, is quick in forming

resolutions for the present, and understands the consequences of past (actions), will not be conquered.

180. Let him arrange everything in such a manner that no ally, no neutral or foe may injure him; that is the

181. But if the king undertakes an expedition against a hostile kingdom, then let him gradually advance, in

182. Let the king undertake his march in the fine month Margasirsha, or towards the months of Phalguna and

183. Even at other times, when he has a certain prospect of victory, or when a disaster has befallen his foe, he

184. But having duly arranged (all affairs) in his original (kingdom) and what relates to the expedition,

having secured a basis (for his operations) and having duly dispatched his spies;

185. Having cleared the three kinds of roads, and (having made) his sixfold army (efficient), let him leisurely

186. Let him be very much on his guard against a friend who secretly serves the enemy and against

(deserters) who return (from the enemy's camp); for such (men are) the most dangerous foes.

187. Let him march on his road, arraying (his troops) like a staff (i.e. in an oblong), or like a waggon (i.e. in a

wedge), or like a boar (i.e. in a rhombus), or like a Makara (i.e. in two triangles, with the apices joined), or

like a pin (i.e. in a long line), or like a Garuda (i.e. in a rhomboid with farextended wings).

188. From whatever (side) he apprehends danger, in that (direction) let him extend his troops, and let him

189. Let him allot to the commanderinchief, to the (subordinate) general, (and to the superior officers)

places in all directions, and let him turn his front in that direction whence he fears danger.

190. On all sides let him place troops of soldiers, on whom he can rely, with whom signals have been

arranged, who are expert both in sustaining a charge and in charging, fearless and loyal.

191. Let him make a small number of soldiers fight in close order, at his pleasure let him extend a large

number in loose ranks; or let him make them fight, arranging (a small number) in the needlearray, (and a

192. On even ground let him fight with chariots and horses, in waterbound places with boats and elephants,

on (ground) covered with trees and shrubs with bows, on hilly ground with swords, targets, (and other)

193. (Men born in) Kurukshetra, Matsyas, Pankalas, and those born in Surasena, let him cause to fight in the

194. After arranging his troops, he should encourage them (by an address) and carefully inspect them; he

195. When he has shut up his foe (in a town), let him sit encamped, harass his kingdom, and continually spoil

196. Likewise let him destroy the tanks, ramparts, and ditches, and let him assail the (foe unawares) and

197. Let him instigate to rebellion those who are open to such instigations, let him be informed of his (foe's)

doings, and, when fate is propitious, let him fight without fear, trying to conquer.

198. He should (however) try to conquer his foes by conciliation, by (wellapplied) gifts, and by creating

dissension, used either separately or conjointly, never by fighting, (if it can be avoided.)

199. For when two (princes) fight, victory and defeat in the battle are, as experience teaches, uncertain; let

200. (But) if even those three beforementioned expedients fail, then let him, duly exerting himself, fight in

201. When he has gained victory, let him duly worship the gods and honour righteous Brahmanas, let him

202. But having fully ascertained the wishes of all the (conquered), let him place there a relative of the

203. Let him make authoritative the lawful (customs) of the (inhabitants), just as they are stated (to be), and

204. The seizure of desirable property which causes displeasure, and its distribution which causes pleasure,

205. All undertakings (in) this (world) depend both on the ordering of fate and on human exertion; but among

these two (the ways of) fate are unfathomable; in the case of man's work action is possible.

206. Or (the king, bent on conquest), considering a friend, gold, and land (to be) the triple result (of an

expedition), may, using diligent care, make peace with (his foe) and return (to his realm).

207. Having paid due attention to any king in the circle (of neighbouring states) who might attack him in the

rear, and to his supporter who opposes the latter, let (the conqueror) secure the fruit of the expedition from

(the prince whom he attacks), whether (he may have become) friendly or (remained) hostile.

208. By gaining gold and land a king grows not so much in strength as by obtaining a firm friend, (who),

209. A weak friend (even) is greatly commended, who is righteous (and) grateful, whose people are

210. The wise declare him (to be) a most dangerous foe, who is wise, of noble race, brave, clever, liberal,

211. Behaviour worthy of an Aryan, knowledge of men, bravery, a compassionate disposition, and great

212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and

213. For times of need let him preserve his wealth; at the expense of his wealth let him preserve his wife; let

214. A wise (king), seeing that all kinds of misfortunes violently assail him at the same time, should try all

(the four) expedients, be it together or separately, (in order to save himself.)

215. On the person who employs the expedients, on the business to be accomplished, and on all the

expedients collectively, on these three let him ponder and strive to accomplish his ends.

216. Having thus consulted with his ministers on all these (matters), having taken exercise, and having bathed

217. There he may eat food, (which has been prepared) by faithful, incorruptible (servants) who know the

(proper) time (for dining), which has been well examined (and hallowed) by sacred texts that destroy poison.

218. Let him mix all his food with medicines (that are) antidotes against poison, and let him always be

219. Welltried females whose toilet and ornaments have been examined, shall attentively serve him with

220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his ornaments.

221. When he has dined, he may divert himself with his wives in the harem; but when he has diverted

222. Adorned (with his robes of state), let him again inspect his fighting men, all his chariots and beasts of

223. Having performed his twilightdevotions, let him, well armed, hear in an inner apartment the doings of

224. But going to another secret apartment and dismissing those people, he may enter the harem, surrounded

225. Having eaten there something for the second time, and having been recreated by the sound of music, let

226. A king who is in good health must observe these rules; but, if he is indisposed, he may entrust all this

1. A king, desirous of investigating law cases, must enter his court of justice, preserving a dignified

2. There, either seated or standing, raising his right arm, without ostentation in his dress and ornaments, let

3. Daily (deciding) one after another (all cases) which fall under the eighteen titles (of the law) according to

4. Of those (titles) the first is the nonpayment of debts, (then follow), (2) deposit and pledge, (3) sale

5. (6) Nonpayment of wages, (7) nonperformance of agreements, (8) rescission of sale and purchase, (9)

6. (10) Disputes regarding boundaries, (11) assault and (12) defamation, (13) theft, (14) robbery and violence,

7. (16) Duties of man and wife, (17) partition (of inheritance), (18) gambling and betting; these are in this

8. Depending on the eternal law, let him decide the suits of men who mostly contend on the titles just

9. But if the king does not personally investigate the suits, then let him appoint a learned Brahmana to try

10. That (man) shall enter that most excellent court, accompanied by three assessors, and fully consider (all)

11. Where three Brahmanas versed in the Vedas and the learned (judge) appointed by the king sit down, they

12. But where justice, wounded by injustice, approaches and the judges do not extract the dart, there (they

13. Either the court must not be entered, or the truth must be spoken; a man who either says nothing or speaks

14. Where justice is destroyed by injustice, or truth by falsehood, while the judges look on, there they shall

15. 'Justice, being violated, destroys; justice, being preserved, preserves: therefore justice must not be

16. For divine justice (is said to be) a bull (vrisha); that (man) who violates it (kurute 'lam) the gods consider

to be (a man despicable like) a Sudra (vrishala); let him, therefore, beware of violating justice.

17. The only friend who follows men even after death is justice; for everything else is lost at the same time

18. One quarter of (the guilt of) an unjust (decision) falls on him who committed (the crime), one quarter on

19. But where he who is worthy of condemnation is condemned, the king is free from guilt, and the judges

20. A Brahmana who subsists only by the name of his caste (gati), or one who merely calls himself a

Brahmana (though his origin be uncertain), may, at the king's pleasure, interpret the law to him, but never a

21. The kingdom of that monarch, who looks on while a Sudra settles the law, will sink (low), like a cow in a

22. That kingdom where Sudras are very numerous, which is infested by atheists and destitute of twiceborn

23. Having occupied the seat of justice, having covered his body, and having worshipped the guardian deities

24. Knowing what is expedient or inexpedient, what is pure justice or injustice, let him examine the causes of

25. By external signs let him discover the internal disposition of men, by their voice, their colour, their

26. The internal (working of the) mind is perceived through the aspect, the motions, the gait, the gestures, the

27. The king shall protect the inherited (and other) property of a minor, until he has returned (from his

28. In like manner care must be taken of barren women, of those who have no sons, of those whose family is

extinct, of wives and widows faithful to their lords, and of women afflicted with diseases.

29. A righteous king must punish like thieves those relatives who appropriate the property of such females

30. Property, the owner of which has disappeared, the king shall cause to be kept as a deposit during three

years; within the period of three years the owner may claim it, after (that term) the king may take it.

31. He who says, 'This belongs to me,' must be examined according to the rule; if he accurately describes the

shape, and the number (of the articles found) and so forth, (he is) the owner, (and) ought (to receive) that

32. But if he does not really know the time and the place (where it was) lost, its colour, shape, and size, he is

33. Now the king, remembering the duty of good men, may take onesixth part of property lost and

34. Property lost and afterwards found (by the king's servants) shall remain in the keeping of (special)

officials; those whom the king may convict of stealing it, he shall cause to be slain by an elephant.

35. From that man who shall truly say with respect to treasuretrove, 'This belongs to me,' the king may take

36. But he who falsely says (so), shall be fined in oneeighth of his property, or, a calculation of (the value

37. When a learned Brahmana has found treasure, deposited in former (times), he may take even the whole

38. When the king finds treasure of old concealed in the ground let him give one half to Brahmanas and place

39. The king obtains one half of ancient hoards and metals (found) in the ground, by reason of (his giving)

40. Property stolen by thieves must be restored by the king to (men of) all castes (varna); a king who uses

41. (A king) who knows the sacred law, must inquire into the laws of castes (gati), of districts, of guilds, and

42. For men who follow their particular occupations and abide by their particular duty, become dear to

43. Neither the king nor any servant of his shall themselves cause a lawsuit to be begun, or hush up one that

44. As a hunter traces the lair of a (wounded) deer by the drops of blood, even so the king shall discover on

45. When engaged in judicial proceedings he must pay full attention to the truth, to the object (of the dispute),

(and) to himself, next to the witnesses, to the place, to the time, and to the aspect.

46. What may have been practised by the virtuous, by such twiceborn men as are devoted to the law, that he

shall establish as law, if it be not opposed to the (customs of) countries, families, and castes (gati).

47. When a creditor sues (before the king) for the recovery of money from a debtor, let him make the debtor

48. By whatever means a creditor may be able to obtain possession of his property, even by those means may

49. By moral suasion, by suit of law, by artful management, or by the customary proceeding, a creditor may

50. A creditor who himself recovers his property from his debtor, must not be blamed by the king for retaking

51. But him who denies a debt which is proved by good evidence, he shall order to pay that debt to the

52. On the denial (of a debt) by a debtor who has been required in court to pay it, the complainant must call (a

53. (The plaintiff) who calls a witness not present at the transaction, who retracts his statements, or does not

54. Or who having stated what he means to prove afterwards varies (his case), or who being questioned on a

55. Or who converses with the witnesses in a place improper for such conversation; or who declines to

56. Or who, being ordered to speak, does not answer, or does not prove what he has alleged; or who does not

57. Him also who says 'I have witnesses,' and, being ordered to produce them, produces them not, the judge

58. If a plaintiff does not speak, he may be punished corporally or fined according to the law; if (a defendant)

59. In the double of that sum which (a defendant) falsely denies or on which (the plaintiff) falsely declares,

60. (A defendant) who, being brought (into court) by the creditor, (and) being questioned, denies (the debt),

shall be convicted (of his falsehood) by at least three witnesses (who must depose) in the presence of the

61. I will fully declare what kind of men may be made witnesses in suits by creditors, and in what manner

62. Householders, men with male issue, and indigenous (inhabitants of the country, be they) Kshatriyas,

Vaisyas, or Sudras, are competent, when called by a suitor, to give evidence, not any persons whatever (their

63. Trustworthy men of all the (four) castes (varna) may be made witnesses in lawsuits, (men) who know

(their) whole duty, and are free from covetousness; but let him reject those (of an) opposite (character).

64. Those must not be made (witnesses) who have an interest in the suit, nor familiar (friends), companions,

and enemies (of the parties), nor (men) formerly convicted (of perjury), nor (persons) suffering under (severe)

65. The king cannot be made a witness, nor mechanics and actors, nor a: Srotriya, nor a student of the Veda,

66. Nor one wholly dependent, nor one of bad fame, nor a Dasyu, nor one who follows forbidden

occupations, nor an aged (man), nor an infant, nor one (man alone), nor a man of the lowest castes, nor one

67. Nor one extremely grieved, nor one intoxicated, nor a madman, nor one tormented by hunger or thirst, nor

one oppressed by fatigue, nor one tormented by desire, nor a wrathful man, nor a thief.

68. Women should give evidence for women, and for twiceborn men twiceborn men (of the) same (kind),

69. But any person whatsoever, who has personal knowledge (of an act committed) in the interior apartments

(of a house), or in a forest, or of (a crime causing) loss of life, may give evidence between the parties.

70. On failure (of qualified witnesses, evidence) may given (in such cases) by a woman, by an infant, by an

71. But the (judge) should consider the evidence of infants, aged and diseased men, who (are apt to) speak

72. In all cases of violence, of theft and adultery, of defamation and assault, he must not examine the

73. On a conflict of the witnesses the king shall accept (as true) the evidence of the) majority; if (the

conflicting parties are) equal in number, (that of) those distinguished by good qualities; on a difference

between (equally) distinguished (witnesses, that of) the best among the twiceborn.

74. Evidence in accordance with what has actually been seen or heard, is admissible; a witness who speaks

75. A witness who deposes in an assembly of honourable men (Arya) anything else but what he has seen or

76. When a man (originally) not appointed to be a witness sees or hears anything and is (afterwards)

77. One man who is free from covetousness may be (accepted as) witness; but not even many pure women,

because the understanding of females is apt to waver, nor even many other men, who are tainted with sin.

78. What witnesses declare quite naturally, that must be received on trials; (depositions) differing from that,

79. The witnesses being assembled in the court in the presence of the plaintiff and of the defendant, let the

80. 'What ye know to have been mutually transacted in this matter between the two men before us, declare all

81. 'A witness who speaks the truth in his evidence, gains (after death) the most excellent regions (of bliss)

and here (below) unsurpassable fame; such testimony is revered by Brahman (himself).

82. 'He who gives false evidence is firmly bound by Varuna's fetters, helpless during one hundred existences;

83. 'By truthfulness a witness is purified, through truthfulness his merit grows, truth must, therefore, be

84. 'The Soul itself is the witness of the Soul, and the Soul is the refuge of the Soul; despise not thy own Soul,

85. 'The wicked, indeed, say in their hearts, "Nobody sees us;" but the gods distinctly see them and the male

86. 'The sky, the earth, the waters, (the male in) the heart, the moon, the sun, the fire, Yama and the wind, the

night, the two twilights, and justice know the conduct of all corporeal beings.'

87. The (judge), being purified, shall ask in the forenoon the twiceborn (witnesses) who (also have been)

purified, (and stand) facing the north or the east, to give true evidence in the presence of (images of) the gods

88. Let him examine a Brahmana (beginning with) 'Speak,' a Kshatriya (beginning with) 'Speak the truth,' a

Vaisya (admonishing him) by (mentioning) his kine, grain, and gold, a Sudra (threatening him) with (the guilt

89. (Saying), 'Whatever places (of torment) are assigned (by the sages) to the slayer of a Brahmana, to the

murderer of women and children, to him who betrays a friend, and to an ungrateful man, those shall be thy

90. '(The reward) of all meritorious deeds which thou, good man, hast done since thy birth, shall become the

91. 'If thou thinkest, O friend of virtue, with respect to thyself, "I am alone," (know that) that sage who

92. 'If thou art not at variance with that divine Yama, the son of Vivasvat, who dwells in thy heart, thou

93. 'Naked and shorn, tormented with hunger and thirst, and deprived of sight, shall the man who gives false

94. 'Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial

95. 'That man who in a court (of justice) gives an untrue account of a transaction (or asserts a fact) of which

he was not an eyewitness, resembles a blind man who swallows fish with the bones.

96. 'The gods are acquainted with no better man in this world than him, of whom his conscious Soul has no

97. 'Learn now, O friend, from an enumeration in due order, how many relatives he destroys who gives false

98. 'He kills five by false Testimony regarding (small) cattle, he kills ten by false testimony regarding kine,

he kills a hundred by false evidence concerning horses, and a thousand by false evidence concerning men.

99. 'By speaking falsely in a cause regarding gold, he kills the born and the unborn; by false evidence

concerning land, he kills everything; beware, therefore, of false evidence concerning land.

100. 'They declare (false evidence) concerning water, concerning the carnal enjoyment of women, and

concerning all gems, produced in water, or consisting of stones (to be) equally (wicked) as a lie concerning

101. 'Marking well all the evils (which are produced) by perjury, declare thou openly everything as (thou

102. Brahmanas who tend cattle, who trade, who are mechanics, actors (or singers), menial servants or

103. In (some) cases a man who, though knowing (the facts to be) different, gives such (false evidence) from

a pious motive, does not lose heaven; such (evidence) they call the speech of the gods.

104. Whenever the death of a Sudra, of a Vaisya, of a Kshatriya, or of a Brahmana would be (caused) by a

declaration of the truth, a falsehood may be spoken; for such (falsehood) is preferable to the truth.

105. Such (witnesses) must offer to Sarasvati oblations of boiled rice (karu) which are sacred to the goddess

of speech, (thus) performing the best penance in order to expiate the guilt of that falsehood.

106. Or such (a witness) may offer according to the rule, clarified butter in the fire, reciting the Kushmanda

texts, or the Rik, sacred to Varuna, 'Untie, O Varuna, the uppermost fetter,' or the three verses addressed to

107. A man who, without being ill, does not give evidence in (cases of) loans and the like within three

fortnights (after the summons), shall become responsible for the whole debt and (pay) a tenth part of the

108. The witness to whom, within seven days after he has given evidence, happens (a misfortune through)

sickness, a fire, or the death of a relative, shall be made to pay the debt and a fine.

109. If two (parties) dispute about matters for which no witnesses are available, and the (judge) is unable to

110. Both by the great sages and the gods oaths have been taken for the purpose of (deciding doubtful)

matters; and Vasishtha even swore an oath before king (Sudas), the son of Pigavana.

111. Let no wise man swear an oath falsely, even in a trifling matter; for he who swears an oath falsely is lost

112. No crime, causing loss of caste, is committed by swearing (falsely) to women, the objects of one's

desire, at marriages, for the sake of fodder for a cow, or of fuel, and in (order to show) favour to a Brahmana.

113. Let the (judge) cause a Brahmana to swear by his veracity, a Kshatriya by his chariot or the animal he

rides on and by his weapons, a Vaisya by his kine, grain, and gold, and a Sudra by (imprecating on his own

114. Or the (judge) may cause the (party) to carry fire or to dive under water, or severally to touch the heads

115. He whom the blazing fire burns not, whom the water forces not to come (quickly) up, who meets with

116. For formerly when Vatsa was accused by his younger brother, the fire, the spy of the world, burned not

117. Whenever false evidence has been given in any suit, let the (judge) reverse the judgment, and whatever

118. Evidence (given) from covetousness, distraction, terror, friendship, lust, wrath, ignorance, and

119. I will propound in (due) order the particular punishments for him who gives false evidence from any one

120. (He who commits perjury) through covetousness shall be fined one thousand (panas), (he who does it)

through distraction, in the lowest amercement; (if a man does it) through fear, two middling amercements

shall be paid as a fine, (if he does it) through friendship, four times the amount of the lowest (amercement).

121. (He who does it) through lust, (shall pay) ten times the lowest amercement, but (he who does it) through

wrath, three times the next (or second amercement); (he who does it) through ignorance, two full hundreds,

122. They declare that the wise have prescribed these fines for perjury, in order to prevent a failure of justice,

123. But a just king shall fine and banish (men of) the three (lower) castes (varna) who have given false

124. Manu, the son of the Selfexistent (Svayambhu), has named ten places on which punishment may be

(made to fall) in the cases of the three (lower) castes (varna); but a Brahmana shall depart unhurt (from the

125. (These are) the organ, the belly, the tongue, the two hands, and fifthly the two feet, the eye, the nose, the

126. Let the (king), having fully ascertained the motive, the time and place (of the offence), and having

considered the ability (of the criminal to suffer) and the (nature of the) crime, cause punishment to fall on

127. Unjust punishment destroys reputation among men, and fame (after death), and causes even in the next

128. A king who punishes those who do not deserve it, and punishes not those who deserve it, brings great

129. Let him punish first by (gentle) admonition, afterwards by (harsh) reproof, thirdly by a fine, after that by

130. But when he cannot restrain such (offenders) even by corporal punishment, then let him apply to them

131. Those technical names of (certain quantities of) copper, silver, and gold, which are generally used on

132. The very small mote which is seen when the sun shines through a lattice, they declare (to be) the least of

133. Know (that) eight trasarenus (are equal) in bulk (to) a liksha (the egg of a louse), three of those to one

grain of black mustard (ragasarshapa), and three of the latter to a white mustardseed.

134. Six grains of white mustard are one middlesized barleycorn, and three barleycorns one krishnala

(raktika, or gungaberry); five krishnalas are one masha (bean), and sixteen of those one suvarna.

135. Four suvarnas are one pala, and ten palas one dharana; two krishnalas (of silver), weighed together, must

136. Sixteen of those make a silver dharana, or purana; but know (that) a karsha of copper is a karshapana, or

137. Know (that) ten dharanas of silver make one satamana; four suvarnas must be considered (equal) in

138. Two hundred and fifty panas are declared (to be) the first (or lowest) amercement, five (hundred) are

139. A debt being admitted as due, (the defendant) shall pay five in the hundred (as a fine), if it be denied

140. A moneylender may stipulate as an increase of his capital, for the interest, allowed by Vasishtha, and

141. Or, remembering the duty of good men, he may take two in the hundred (by the month), for he who

142. Just two in the hundred, three, four, and five (and not more), he may take as monthly interest according

143. But if a beneficial pledge (i.e. one from which profit accrues, has been given), he shall receive no

interest on the loan; nor can he, after keeping (such) a pledge for a very long time, give or sell it.

144. A pledge (to be kept only) must not be used by force, (the creditor), so using it, shall give up his (whole)

interest, or, (if it has been spoilt by use) he shall satisfy the (owner) by (paying its) original price; else he

145. Neither a pledge nor a deposit can be lost by lapse of time; they are both recoverable, though they have

146. Things used with friendly assent, a cow, a camel, a ridinghorse, and (a beast) made over for breaking

147. (But in general) whatever (chattel) an owner sees enjoyed by others during ten years, while, though

148. If (the owner is) neither an idiot nor a minor and if (his chattel) is enjoyed (by another) before his eyes,

149. A pledge, a boundary, the property of infants, an (open) deposit, a sealed deposit, women, the property

of the king and the wealth of a Srotriya are not lost in consequence of (adverse) enjoyment.

150. The fool who uses a pledge without the permission of the owner, shall remit half of his interest, as a

151. In money transactions interest paid at one time (not by instalments) shall never exceed the double (of the

principal); on grain, fruit, wool or hair, (and) beasts of burden it must not be more than five times (the

152. Stipulated interest beyond the legal rate, being against (the law), cannot be recovered; they call that a

usurious way (of lending); (the lender) is (in no case) entitled to (more than) five in the hundred.

153. Let him not take interest beyond the year, nor such as is unapproved, nor compound interest, periodical

154. He who, unable to pay a debt (at the fixed time), wishes to make a new contract, may renew the

155. If he cannot pay the money (due as interest), he may insert it in the renewed (agreement); he must pay as

156. He who has made a contract to carry goods by a wheeled carriage for money and has agreed to a certain

place or time, shall not reap that reward, if he does not keep to the place and the time (stipulated).

157. Whatever rate men fix, who are expert in seavoyages and able to calculate (the profit) according to the

place, the time, and the objects (carried), that (has legal force) in such cases with respect to the payment (to

158. The man who becomes a surety in this (world) for the appearance of a (debtor), and produces him not,

159. But money due by a surety, or idly promised, or lost at play, or due for spirituous liquor, or what

remains unpaid of a fine and a tax or duty, the son (of the party owing it) shall not be obliged to pay.

160. This just mentioned rule shall apply to the case of a surety for appearance (only); if a surety for payment

161. On what account then is it that after the death of a surety other than for payment, whose affairs are fully

known, the creditor may (in some cases) afterwards demand the debt (of the heirs)?

162. If the surety had received money (from him for whom he stood bail) and had money enough (to pay),

then (the heir of him) who received it, shall pay (the debt) out of his property; that is the settled rule.

163. A contract made by a person intoxicated, or insane, or grievously disordered (by disease and so forth), or

wholly dependent, by an infant or very aged man, or by an unauthorised (party) is invalid.

164. That agreement which has been made contrary to the law or to the settled usage (of the virtuous), can

165. A fraudulent mortgage or sale, a fraudulent gift or acceptance, and (any transaction) where he detects

166. If the debtor be dead and (the money borrowed) was expended for the family, it must be paid by the

167. Should even a person wholly dependent make a contract for the behoof of the family, the master (of the

168. What is given by force, what is enjoyed by force, also what has been caused to be written by force, and

169. Three suffer for the sake of others, witnesses, a surety, and judges; but four enrich themselves (through

170. No king, however indigent, shall take anything that ought not to be taken, nor shall he, however wealthy,

171. In consequence of his taking what ought not to be taken, or of his refusing what ought to be received, a

172. By taking his due, by preventing the confusion of the castes (varna), and by protecting the weak, the

173. Let the prince, therefore, like Yama, not heeding his own likings and dislikings, behave exactly like

174. But that evilminded king who in his folly decides causes unjustly, his enemies soon subjugate.

175. If, subduing love and hatred, he decides the causes according to the law, (the hearts of) his subjects turn

176. (The debtor) who complains to the king that his creditor recovers (the debt) independently (of the court),

shall be compelled by the king to pay (as a fine) one quarter (of the sum) and to his (creditor) the money

177. Even by (personal) labour shall the debtor make good (what he owes) to his creditor, if he be of the same

caste or of a lower one; but a (debtor) of a higher caste shall pay it gradually (when he earns something).

178. According to these rules let the king equitably decide between men, who dispute with each other the

179. A sensible man should make a deposit (only) with a person of (good) family, of good conduct, well

acquainted with the law, veracious, having many relatives, wealthy, and honourable (arya).

180. In whatever manner a person shall deposit anything in the hands of another, in the same manner ought

the same thing to be received back (by the owner); as the delivery (was, so must be) the redelivery.

181. He who restores not his deposit to the depositor at his request, may be tried by the judge in the

182. On failure of witnesses let the (judge) actually deposit gold with that (defendant) under some pretext or

other through spies of suitable age and appearance (and afterwards demand it back).

183. If the (defendant) restores it in the manner and shape in which it was bailed, there is nothing (of that

184. But if he restores not that gold, as be ought, to those (spies), then he shall be compelled by force to

185. An open or a sealed deposit must never be returned to a near relative (of the depositor during the latter's

lifetime); for if (the recipient) dies (without delivering them), they are lost, but if he does not die, they are not

186. But (a depositary) who of his own accord returns them to a near relative of a deceased (depositor), must

187. And (in doubtful cases) he should try to obtain that object by friendly means, without (having recourse

to) artifice, or having inquired into (depositary's) conduct, he should settle (the matter) with gentle means.

188. Such is the rule for obtaining back all those open deposits; in the case of a sealed deposit (the

189. (A deposit) which has been stolen by thieves or washed away by water or burned by fire, (the bailee)

190. Him who appropriates a deposit and him (who asks for it) without having made it, (the judge) shall try

191. He who does not return a deposit and he who demands what he never bailed shall both be punished like

thieves, or be compelled to pay a fine equal (to the value of the object retained or claimed).

192. The king should compel him who does not restore an open deposit, and in like manner him who retains a

193. That man who by false pretences may possess himself of another's property, shall be publicly punished

by various (modes of) corporal (or capital) chastisement, together with his accomplices.

194. If a deposit of a particular description or quantity is bailed by anybody in the presence of a number (of

witnesses), it must be known to be of that particular (description and quantity; the depositary) who makes a

195. But if anything is delivered or received privately, it must be privately returned; as the bailment (was, so

196. Thus let the king decide (causes) concerning a deposit and a friendly loan (for use) without showing

197. If anybody sells the property of another man, without being the owner and without the assent of the

owner, the (judge) shall not admit him who is a thief, though he may not consider himself as a thief, as a

198. If the (offender) is a kinsman (of the owner), he shall be fined six hundred panas; if he is not a kinsman,

199. A gift or sale, made by anybody else but the owner, must be considered as null and void, according to

200. Where possession is evident, but no title is perceived, there the title (shall be) a proof (of ownership), not

201. He who obtains a chattel in the market before a number (of witnesses), acquires that chattel with a clear

202. If the original (seller) be not producible, (the buyer) being exculpated by a public sale, must be

dismissed by the king without punishment, but (the former owner) who lost the chattel shall receive it (back

203. One commodity mixed with another must not be sold (as pure), nor a bad one (as good), nor less (than

the proper quantity or weight), nor anything that is not at hand or that is concealed.

204. If, after one damsel has been shown, another be given to the bridegroom, he may marry them both for

205. He who gives (a damsel in marriage), having first openly declared her blemishes, whether she be insane,

or afflicted with leprosy, or have lost her virginity, is not liable to punishment.

206. If an officiating priest, chosen to perform a sacrifice, abandons his work, a share only (of the fee) in

207. But he who abandons his work after the sacrificial fees have been given, shall obtain his full share and

208. But if (specific) fees are ordained for the several parts of a rite, shall he (who performs the part) receive

209. The Adhvaryu priest shall take the chariot, and the Brahman at the kindling of the fires (Agnyadhana) a

horse, the Hotri priest shall also take a horse, and the Udgatri the cart, (used) when (the Soma) is purchased.

210. The (four) chief priests among all (the sixteen), who are entitled to one half, shall receive a moiety (of

the fee), the next (four) one half of that, the set entitled to a third share, one third, and those entitled to a

211. By the application of these principles the allotment of shares must be made among those men who here

212. Should money be given (or promised) for a pious purpose by one man to another who asks for it, the gift

213. But if the (recipient) through pride or greed tries to enforce (the fulfilment of the promise), he shall be

214. Thus the lawful subtraction of a gift has been fully explained; I will next propound (the law for) the

215. A hired (servant or workman) who, without being ill, out of pride fails to perform his work according to

the agreement, shall be fined eight krishnalas and no wages shall be paid to him.

216. But (if he is really) ill, (and) after recovery performs (his work) according to the original agreement, he

217. But if he, whether sick or well, does not (perform or) cause to be performed (by others) his work

according to his agreement, the wages for that work shall not be given to him, even (if it be only) slightly

218. Thus the law for the nonpayment of wages has been completely stated; I will next explain the law

219. If a man belonging to a corporation inhabiting a village or a district, after swearing to an agreement,

220. And having imprisoned such a breaker of an agreement, he shall compel him to pay six nishkas, (each

221. A righteous king shall apply this law of fines in villages and castes (gati) to those who break an

222. If anybody in this (world), after buying or selling anything, repent (of his bargain), he may return or take

223. But after (the lapse of) ten days he may neither give nor cause it to be given (back); both he who takes it

(back) and he who gives it (back, except by consent) shall be fined by the king six hundred (panas).

224. But the king himself shall impose a fine of ninetysix panas on him who gives a blemished damsel (to a

225. But that man who, out of malice, says of a maiden, 'She is not a maiden,' shall be fined one hundred

226. The nuptial texts are applied solely to virgins, (and) nowhere among men to females who have lost their

227. The nuptial texts are a certain proof (that a maiden has been made a lawful) wife; but the learned should

know that they (and the marriage ceremony are complete with the seventh step (of the bride around the sacred

228. If anybody in this (world) repent of any completed transaction, (the king) shall keep him on the road of

229. I will fully declare in accordance with the true law (the rules concerning) the disputes, (arising) from the

230. During the day the responsibility for the safety (of the cattle rests) on the herdsman, during the night on

the owner, (provided they are) in his house; (if it be) otherwise, the herdsman will be responsible (for them

231. A hired herdsman who is paid with milk, may milk with the consent of the owner the best (cow) out of

232. The herdsman alone shall make good (the loss of a beast) strayed, destroyed by worms, killed by dogs or

233. But for (an animal) stolen by thieves, though he raised an alarm, the herdsman shall not pay, provided he

234. If cattle die, let him carry to his master their ears, skin, tails, bladders, tendons, and the yellow concrete

235. But if goats or sheep are surrounded by wolves and the herdsman does not hasten (to their assistance),

236. But if they, kept in (proper) order, graze together in the forest, and a wolf, suddenly jumping on one of

237. On all sides of a village a space, one hundred dhanus or three samyathrows (in breadth), shall be

238. If the cattle do damage to unfenced crops on that (common), the king shall in that case not punish the

239. (The owner of the field) shall make there a hedge over which a camel cannot look, and stop every gap

240. (If cattle do mischief) in an enclosed field near a highway or near a village, the herdsman shall be fined

(but cattle), unattended by a herdsman, (the watchman in the field) shall drive away.

241. (For damage) in other fields (each head of) cattle shall (pay a fine of one (pana) and a quarter, and in all

(cases the value of) the crop (destroyed) shall be made good to the owner of the field; that is the settled rule.

242. But Manu has declared that no fine shall be paid for (damage done by) a cow within ten days after her

calving, by bulls and by cattle sacred to the gods, whether they are attended by a herdsman or not.

243. If (the crops are destroyed by) the husbandman's (own) fault, the fine shall amount to ten times as much

as (the king's) share; but the fine (shall be) only half that amount if (the fault lay) with the servants and the

244. To these rules a righteous king shall keep in (all cases of) transgressions by masters, their cattle, and

245. If a dispute has arisen between two villages concerning a boundary, the king shall settle the limits in the

246. Let him mark the boundaries (by) trees, (e.g.) Nyagrodhas, Asvatthas, Kimsukas, cottontrees, Salas,

247. By clustering shrubs, bamboos of different kinds, Samis, creepers and raised mounds, reeds, thickets of

248. Tanks, wells, cisterns, and fountains should be built where boundaries meet, as well as temples,

249. And as he will see that through men's ignorance of the boundaries trespasses constantly occur in the

250. Stones, bones, cow's hair, chaff, ashes, potsherds, dry cowdung, bricks, cinders, pebbles, and sand,

251. And whatever other things of a similar kind the earth does not corrode even after a long time, those he

252. By these signs, by long continued possession, and by constantly flowing streams of water the king shall

253. If there be a doubt even on inspection of the marks, the settlement of a dispute regarding boundaries

254. The witnesses, (giving evidence) regarding a boundary, shall be examined concerning the landmarks in

255. As they, being questioned, unanimously decide, even so he shall record the boundary (in writing),

256. Let them, putting earth on their heads, wearing chaplets (of red flowers) and red dresses, being sworn

each by (the rewards for) his meritorious deeds, settle (the boundary) in accordance with the truth.

257. If they determine (the boundary) in the manner stated, they are guiltless (being) veracious witnesses; but

if they determine it unjustly, they shall be compelled to pay a fine of two hundred (panas).

258. On failure of witnesses (from the two villages, men of) the four neighbouring villages, who are pure,

shall make (as witnesses) a decision concerning the boundary in the presence of the king.

259. On failure of neighbours (who are) original inhabitants (of the country and can be) witnesses with

respect to the boundary, (the king) may hear the evidence even of the following inhabitants of the forest.

260. (Viz.) hunters, fowlers, herdsmen, fishermen, rootdiggers, snakecatchers, gleaners, and other

261. As they, being examined, declare the marks for the meeting of the boundaries (to be), even so the king

262. The decision concerning the boundarymarks of fields, wells, tanks, of gardens and houses depends

263. Should the neighbours give false evidence, when men dispute about a boundarymark, the king shall

264. He who by intimidation possesses himself of a house, a tank, a garden, or a field, shall be fined five

hundred (panas); (if he trespassed) through ignorance, the fine (shall be) two hundred (panas).

265. If the boundary cannot be ascertained (by any evidence), let a righteous king with (the intention of)

benefiting them (all), himself assign (his) land (to each); that is the settled rule.

266. Thus the law for deciding boundary (disputes) has been fully declared, I will next propound the (manner

267. A Kshatriya, having defamed a Brahmana, shall be fined one hundred (panas); a Vaisya one hundred

268. A Brahmana shall be fined fifty (panas) for defaming a Kshatriya; in (the case of) a Vaisya the fine shall

269. For offences of twiceborn men against those of equal caste (varna, the fine shall be) also twelve

(panas); for speeches which ought not to be uttered, that (and every fine shall be) double.

270. A onceborn man (a Sudra), who insults a twiceborn man with gross invective, shall have his tongue

271. If he mentions the names and castes (gati) of the (twiceborn) with contumely, an iron nail, ten fingers

272. If he arrogantly teaches Brahmanas their duty, the king shall cause hot oil to be poured into his mouth

273. He who through arrogance makes false statements regarding the learning (of a castefellow), his

country, his caste (gati), or the rites by which his body was sanctified, shall be compelled to pay a fine of two

274. He who even in accordance with the true facts (contemptuously) calls another man oneeyed, lame, or

275. He who defames his mother, his father, his wife, his brother, his son, or his teacher, and he who gives

276. (For mutual abuse) by a Brahmana and a Kshatriya a fine must be imposed by a discerning (king), on the

277. A Vaisya and a Sudra must be punished exactly in the same manner according to their respective castes,

278. Thus the rules for punishments (applicable to cases) of defamation have been truly declared; I will next

279. With whatever limb a man of a low caste does hurt to (a man of the three) highest (castes), even that

280. He who raises his hand or a stick, shall have his hand cut off; he who in anger kicks with his foot, shall

281. A lowcaste man who tries to place himself on the same seat with a man of a high caste, shall be

branded on his hip and be banished, or (the king) shall cause his buttock to be gashed.

282. If out of arrogance he spits (on a superior), the king shall cause both his lips to be cut off; if he urines

283. If he lays hold of the hair (of a superior), let the (king) unhesitatingly cut off his hands, likewise (if he

284. He who breaks the skin (of an equal) or fetches blood (from him) shall be fined one hundred (panas), he

285. According to the usefulness of the several (kinds of) trees a fine must be inflicted for injuring them; that

286. If a blow is struck against men or animals in order to (give them) pain, (the judge) shall inflict a fine in

287. If a limb is injured, a wound (is caused), or blood (flows, the assailant) shall be made to pay (to the

sufferer) the expenses of the cure, or the whole (both the usual amercement and the expenses of the cure as a)

288. He who damages the goods of another, be it intentionally or unintentionally, shall give satisfaction to the

289. In the case of (damage done to) leather, or to utensils of leather, of wood, or of clay, the fine (shall be)

five times their value; likewise in the case of (damage to) flowers, roots, and fruit.

290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no

punishment (for damage done) can be inflicted; in other cases a fine is prescribed.

291. When the nosestring is snapped, when the yoke is broken, when the carriage turns sideways or back,

292. When the leatherthongs, the rope around the neck or the bridle are broken, and when (the driver) has

loudly called out, 'Make way,' Manu has declared (that in all these cases) no punishment (shall be inflicted).

293. But if the cart turns off (the road) through the driver's want of skill, the owner shall be fined, if damage

294. If the driver is skilful (but negligent), he alone shall be fined; if the driver is unskilful, the occupants of

295. But if he is stopped on his way by cattle or by (another) carriage, and he causes the death of any living

296. If a man is killed, his guilt will be at once the same as (that of) a thief; for large animals such as cows,

297. For injuring small cattle the fine (shall be) two hundred (panas); the fine for beautiful wild quadrupeds

298. For donkeys, sheep, and goats the fine shall be five mashas; but the punishment for killing a dog or a pig

299. A wife, a son, a slave, a pupil, and a (younger) brother of the full blood, who have committed faults,

300. But on the back part of the body (only), never on a noble part; he who strikes them otherwise will incur

301. Thus the whole law of assault (and hurt) has been declared completely; I will now explain the rules for

302. Let the king exert himself to the utmost to punish thieves; for, if he punishes thieves, his fame grows and

303. That king, indeed, is ever worthy of honour who ensures the safety (of his subjects); for the sacrificial

session (sattra, which he, as it were, performs thereby) ever grows in length, the safety (of his subjects

304. A king who (duly) protects (his subjects) receives from each and all the sixth part of their spiritual merit;

if he does not protect them, the sixth part of their demerit also (will fall on him).

305. Whatever (merit a man gains by) reading the Veda, by sacrificing, by charitable gifts, (or by)

worshipping (Gurus and gods), the king obtains a sixth part of that in consequence of his duly protecting (his

306. A king who protects the created beings in accordance with the sacred law and smites those worthy of

corporal punishment, daily offers (as it were) sacrifices at which hundred thousands (are given as) fees.

307. A king who does not afford protection, (yet) takes his share in kind, his taxes, tolls and duties, daily

308. They declare that a king who affords no protection, (yet) receives the sixth part of the produce, takes

309. Know that a king who heeds not the rules (of the law), who is an atheist, and rapacious, who does not

310. Let him carefully restrain the wicked by three methods, by imprisonment by putting them in fetters,

311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as

312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who

313. He who, being abused by men in pain, pardons (them), will in reward of that (act) be exalted in heaven;

but he who, (proud) of his kingly state, forgives them not, will for that (reason) sink into hell.

314. A thief shall, running, approach the king, with flying hair, confessing that theft (and saying), 'Thus have

315. (And he must) carry on his shoulder a pestle, or a club of Khadira wood, or a spear sharp at both ends, or

316. Whether he be punished or pardoned, the thief is freed from the (guilt of) theft; but the king, if he

317. The killer of a learned Brahmana throws his guilt on him who eats his food, an adulterous wife on her

(negligent) husband, a (sinning) pupil or sacrificer on (their negligent) teacher (or priest), a thief on the king

318. But men who have committed crimes and have been punished by the king, go to heaven, being pure like

319. He who steals the rope or the waterpot from a well, or damages a hut where water is distributed, shall

pay one masha as a fine and restore the (article abstracted or damaged) in its (proper place).

320. On him who steals more than ten kumbhas of grain corporal punishment (shall be inflicted); in other

cases he shall be fined eleven times as much, and shall pay to the (owner the value of his) property.

321. So shall corporal punishment be inflicted for stealing more than a hundred (palas) of articles sold by the

322. For (stealing) more than fifty (palas) it is enacted that the hands (of the offender) shall be cut off; but in

323. For stealing men of noble family and especially women and the most precious gems, (the offender)

324. For stealing large animals, weapons, or medicines, let the king fix a punishment, after considering the

325. For (stealing) cows belonging to Brahmanas, piercing (the nostrils of) a barren cow, and for stealing

(other) cattle (belonging to Brahmanas, the offender) shall forthwith lose half his feet.

326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk,

327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes,

328. Fish, birds, oil, clarified butter, meat, honey, and other things that come from beasts,

329. Or other things of a similar kind, spirituous liquor, boiled rice, and every kind of cooked food, the fine

330. For flowers, green corn, shrubs, creepers, trees, and other unhusked (grain) the fine (shall be) five

331. For husked grain, vegetables, roots, and fruit the fine (shall be) one hundred (panas) if there is no

connexion (between the owner and the thief), fifty (panas) if such a connexion exists.

332. An offence (of this description), which is committed in the presence (of the owner) and with violence,

will be robbery; if (it is committed) in his absence, it will be theft; likewise if (the possession of) anything is

333. On that man who may steal (any of) the abovementioned articles, when they are prepared for (use), let

the king inflict the first (or lowest) amercement; likewise on him who may steal (a sacred) fire out of the

334. With whatever limb a thief in any way commits (an offence) against men, even of that (the king) shall

335. Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest

336. Where another common man would be fined one karshapana, the king shall be fined one thousand; that

337. In (a case of) theft the guilt of a Sudra shall be eightfold, that of a Vaisya sixteenfold, that of a Kshatriya

338. That of a Brahmana sixtyfourfold, or quite a hundredfold, or (even) twice fourandsixtyfold; (each of

339. (The taking of) roots and of fruit from trees, of wood for a (sacrificial) fire, and of grass for feeding

340. A Brahmana, seeking to obtain property from a man who took what was not given to him, either by

341. A twiceborn man, who is travelling and whose provisions are exhausted, shall not be fined, if he takes

342. He who ties up unbound or sets free tied up (cattle of other men), he who takes a slave, a horse, or a

343. A king who punishes thieves according to these rules, will gain fame in this world and after death

344. A king who desires to gain the throne of Indra and imperishable eternal fame, shall not, even for a

345. He who commits violence must be considered as the worst offender, (more wicked) than a defamer, than

346. But that king who pardons the perpetrator of violence quickly perishes and incurs hatred.

347. Neither for friendship's sake, nor for the sake of great lucre, must a king let go perpetrators of violence,

348. Twiceborn men may take up arms when (they are) hindered (in the fulfilment of their duties, when

349. In their own defence, in a strife for the fees of officiating priests, and in order to protect women and

Brahmanas; he who (under such circumstances) kills in the cause of right, commits no sin.

350. One may slay without hesitation an assassin who approaches (with murderous intent), whether (he be

one's) teacher, a child or an aged man, or a Brahmana deeply versed in the Vedas.

351. By killing an assassin the slayer incurs no guilt, whether (he does it) publicly or secretly; in that case

352. Men who commit adultery with the wives of others, the king shall cause to be marked by punishments

353. For by (adultery) is caused a mixture of the castes (varna) among men; thence (follows) sin, which cuts

354. A man formerly accused of (such) offences, who secretly converses with another man's wife, shall pay

355. But a man, not before accused, who (thus) speaks with (a woman) for some (reasonable) cause, shall not

356. He who addresses the wife of another man at a Tirtha, outside the village, in a forest, or at the

357. Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her

358. If one touches a woman in a place (which ought) not (to be touched) or allows (oneself to be touched in

such a spot), all (such acts done) with mutual consent are declared (to be) adulterous (samgrahana).

359. A man who is not a Brahmana ought to suffer death for adultery (samgrahana); for the wives of all the

360. Mendicants, bards, men who have performed the initiatory ceremony of a Vedic sacrifice, and artisans

361. Let no man converse with the wives of others after he has been forbidden (to do so); but he who

362. This rule does not apply to the wives of actors and singers, nor (of) those who live on (the intrigues of)

their own (wives); for such men send their wives (to others) or, concealing themselves, allow them to hold

363. Yet he who secretly converses with such women, or with female slaves kept by one (master), and with

364. He who violates an unwilling maiden shall instantly suffer corporal punishment; but a man who enjoys a

willing maiden shall not suffer corporal punishment, if (his caste be) the same (as hers).

365. From a maiden who makes advances to a (man of) high (caste), he shall not take any fine; but her, who

366. A (man of) low (caste) who makes love to a maiden (of) the highest (caste) shall suffer corporal

punishment; he who addresses a maiden (on) equal (caste) shall pay the nuptial fee, if her father desires it.

367. But if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly

368. A man (of) equal (caste) who defiles a willing maiden shall not suffer the amputation of his fingers, but

shall pay a fine of two hundred (panas) in order to deter him from a repetition (of the offence).

369. A damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her

370. But a woman who pollutes a damsel shall instantly have (her head) shaved or two fingers cut off, and be

371. If a wife, proud of the greatness of her relatives or (her own) excellence, violates the duty which she

owes to her lord, the king shall cause her to be devoured by dogs in a place frequented by many.

372. Let him cause the male offender to be burnt on a redhot iron bed; they shall put logs under it, (until) the

373. On a man (once) convicted, who is (again) accused within a year, a double fine (must be inflicted); even

thus (must the fine be doubled) for (repeated) intercourse with a Vratya and a Kandali.

374. A Sudra who has intercourse with a woman of a twiceborn caste (varna), guarded or unguarded, (shall

be punished in the following manner): if she was unguarded, he loses the part (offending) and all his

375. (For intercourse with a guarded Brahmana a Vaisya shall forfeit all his property after imprisonment for a

year; a Kshatriya shall be fined one thousand (panas) and be shaved with the urine (of an ass).

376. If a Vaisya or a Kshatriya has connexion with an unguarded Brahmana, let him fine the Vaisya five

377. But even these two, if they offend with a Brahmani (not only) guarded (but the wife of an eminent man),

378. A Brahmana who carnally knows a guarded Brahmani against her will, shall be fined one thousand

(panas); but he shall be made to pay five hundred, if he had connexion with a willing one.

379. Tonsure (of the head) is ordained for a Brahmana (instead of) capital punishment; but (men of) other

380. Let him never slay a Brahmana, though he have committed all (possible) crimes; let him banish such an

381. No greater crime is known on earth than slaying a Brahmana; a king, therefore, must not even conceive

382. If a Vaisya approaches a guarded female of the Kshatriya caste, or a Kshatriya a (guarded) Vaisya

woman, they both deserve the same punishment as in the case of an unguarded Brahmana female.

383. A Brahmana shall be compelled to pay a fine of one thousand (panas) if he has intercourse with guarded

(females of) those two (castes); for (offending with) a (guarded) Sudra female a fine of one thousand (panas

384. For (intercourse with) an unguarded Kshatriya a fine of five hundred (panas shall fall) on a Vaisya; but

(for the same offence) a Kshatriya shall be shaved with the urine (of a donkey) or (pay) the same fine.

385. A Brahmana who approaches unguarded females (of the) Kshatriya or Vaisya (castes), or a Sudra

female, shall be fined five hundred (panas); but (for intercourse with) a female (of the) lowest (castes), one

386. That king in whose town lives no thief, no adulterer, no defamer, no man guilty of violence, and no

387. The suppression of those five in his dominions secures to a king paramount sovereignty among his peers

388. A sacrificer who forsakes an officiating priest, and an officiating priest who forsakes a sacrificer, (each

being) able to perform his work and not contaminated (by grievous crimes), must each be fined one hundred

389. Neither a mother, nor a father, nor a wife, nor a son shall be cast off; he who casts them off, unless

390. If twiceborn men dispute among each other concerning the duty of the orders, a king who desires his

391. Having shown them due honor, he should, with (the assistance of) Brahmanas, first soothe them by

392. A Brahmana who does not invite his next neighbour and his neighbour next but one, (though) both (he)

worthy (of the honour), to a festival at which twenty Brahmanas are entertained, is liable to a fine of one

393. A Srotriya who does not entertain a virtuous Srotriya at auspicious festive rites, shall be made to pay

394. A blind man, an idiot, (a cripple) who moves with the help of a board, a man full seventy years old, and

he who confers benefits on Srotriyas, shall not be compelled by any (king) to pay a tax.

395. Let the king always treat kindly a Srotriya, a sick or distressed man, an infant and an aged or indigent

396. A washerman shall wash (the clothes of his employers) gently on a smooth board of Salmaliwood he

shall not return the clothes (of one person) for those (of another), nor allow anybody (but the owner) to wear

397. A weaver (who has received) ten palas (of thread), shall return (cloth weighing) one pala more; he who

398. Let the king take onetwentieth of that (amount) which men, well acquainted with the settlement of tolls

and duties (and) skilful in (estimating the value of) all kinds of merchandise, may fix as the value for each

399. Let the king confiscate the whole property of (a trader) who out of greed exports goods of which the

400. He who avoids a customhouse (or a toll), he who buys or sells at an improper time, or he who makes a

false statement in enumerating (his goods), shall be fined eight times (the amount of duty) which he tried to

401. Let (the king) fix (the rates for) the purchase and sale of all marketable goods, having (duly) considered

whence they come, whither they go, how long they have been kept, the (probable) profit and the (probable)

402. Once in five nights, or at the close of each fortnight, let the king publicly settle the prices for the

403. All weights and measures must be duly marked, and once in six months let him reexamine them.

404. At a ferry an (empty) cart shall be made to pay one pana, a man's (load) half a pana, an animal and a

405. Carts (laden) with vessels full (of merchandise) shall be made to pay toll at a ferry according to the value

406. For a long passage the boathire must be proportioned to the places and times; know that this (rule

refers) to (passages along) the banks of rivers; at sea there is no settled (freight).

407. But a woman who has been pregnant two months or more, an ascetic, a hermit in the forest, and

Brahmanas who are students of the Veda, shall not be made to pay toll at a ferry.

408. Whatever may be damaged in a boat by the fault of the boatmen, that shall be made good by the

409. This decision in suits (brought) by passengers (holds good only) in case the boatmen are culpably

negligent on the water; in the case of (an accident) caused by (the will of) the gods, no fine can be (inflicted

410. (The king) should order a Vaisya to trade, to lend money, to cultivate the land, or to tend cattle, and a

411. (Some wealthy) Brahmana shall compassionately support both a Kshatriya and a Vaisya, if they are

distressed for a livelihood, employing them on work (which is suitable for) their (castes).

412. But a Brahmana who, because he is powerful, out of greed makes initiated (men of the) twiceborn

(castes) against their will do the work of slaves, shall be fined by the king six hundred (panas).

413. But a Sudra, whether bought or unbought, he may compel to do servile work; for he was created by the

414. A Sudra, though emancipated by his master, is not released from servitude; since that is innate in him,

415. There are slaves of seven kinds, (viz.) he who is made a captive under a standard, he who serves for his

daily food, he who is born in the house, he who is bought and he who is given, he who is inherited from

416. A wife, a son, and a slave, these three are declared to have no property; the wealth which they earn is

417. A Brahmana may confidently seize the goods of (his) Sudra (slave); for, as that (slave) can have no

418. (The king) should carefully compel Vaisyas and Sudra to perform the work (prescribed) for them; for if

these two (castes) swerved from their duties, they would throw this (whole) world into confusion.

419. Let him daily look after the completion of his undertakings, his beasts of burden, and carriages, (the

420. A king who thus brings to a conclusion. all the legal business enumerated above, and removes all sin,

1. I will now propound the eternal laws for a husband and his wife who keep to the path of duty, whether they

2. Day and night woman must be kept in dependence by the males (of) their (families), and, if they attach

3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old

4. Reprehensible is the father who gives not (his daughter in marriage) at the proper time; reprehensible is the

husband who approaches not (his wife in due season), and reprehensible is the son who does not protect his

5. Women must particularly be guarded against evil inclinations, however trifling (they may appear); for, if

6. Considering that the highest duty of all castes, even weak husbands (must) strive to guard their wives.

7. He who carefully guards his wife, preserves (the purity of) his offspring, virtuous conduct, his family,

8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the

9. As the male is to whom a wife cleaves, even so is the son whom she brings forth; let him therefore

10. No man can completely guard women by force; but they can be guarded by the employment of the

11. Let the (husband) employ his (wife) in the collection and expenditure of his wealth, in keeping

(everything) clean, in (the fulfilment of) religious duties, in the preparation of his food, and in looking after

12. Women, confined in the house under trustworthy and obedient servants, are not (well) guarded; but those

13. Drinking (spirituous liquor), associating with wicked people, separation from the husband, rambling

abroad, sleeping (at unseasonable hours), and dwelling in other men's houses, are the six causes of the ruin of

14. Women do not care for beauty, nor is their attention fixed on age; (thinking), '(It is enough that) he is a

15. Through their passion for men, through their mutable temper, through their natural heartlessness, they

become disloyal towards their husbands, however carefully they may be guarded in this (world).

16. Knowing their disposition, which the Lord of creatures laid in them at the creation, to be such, (every)

17. (When creating them) Manu allotted to women (a love of their) bed, (of their) seat and (of) ornament,

18. For women no (sacramental) rite (is performed) with sacred texts, thus the law is settled; women (who

are) destitute of strength and destitute of (the knowledge of) Vedic texts, (are as impure as) falsehood (itself),

19. And to this effect many sacred texts are sung also in the Vedas, in order to (make) fully known the true

disposition (of women); hear (now those texts which refer to) the expiation of their (sins).

20. 'If my mother, going astray and unfaithful, conceived illicit desires, may my father keep that seed from

21. If a woman thinks in her heart of anything that would pain her husband, the (abovementioned text) is

22. Whatever be the qualities of the man with whom a woman is united according to the law, such qualities

23. Akshamala, a woman of the lowest birth, being united to Vasishtha and Sarangi, (being united) to

24. These and other females of low birth have attained eminence in this world by the respective good

25. Thus has been declared the ever pure popular usage (which regulates the relations) between husband and

wife; hear (next) the laws concerning children which are the cause of happiness in this world and after death.

26. Between wives (striyah) who (are destined) to bear children, who secure many blessings, who are worthy

of worship and irradiate (their) dwellings, and between the goddesses of fortune (sriyah, who reside) in the

27. The production of children, the nurture of those born, and the daily life of men, (of these matters) woman

28. Offspring, (the due performance on religious rites, faithful service, highest conjugal happiness and

29. She who, controlling her thoughts, speech, and acts, violates not her duty towards her lord, dwells with

him (after death) in heaven, and in this world is called by the virtuous a faithful (wife, sadhvi)

30. But for disloyalty to her husband a wife is censured among men, and (in her next life) she is born in the

31. Listen (now) to the following holy discussion, salutary to all men, which the virtuous (of the present day)

32. They (all) say that the male issue (of a woman) belongs to the lord, but with respect to the (meaning of

the term) lord the revealed texts differ; some call the begetter (of the child the lord), others declare (that it is)

33. By the sacred tradition the woman is declared to be the soil, the man is declared to be the seed; the

production of all corporeal beings (takes place) through the union of the soil with the seed.

34. In some cases the seed is more distinguished, and in some the womb of the female; but when both are

35. On comparing the seed and the receptacle (of the seed), the seed is declared to be more important; for the

36. Whatever (kind on seed is sown in a field, prepared in due season, (a plant) of that same kind, marked

37. This earth, indeed, is called the primeval womb of created beings; but the seed develops not in its

38. In this world seeds of different kinds, sown at the proper time in the land, even in one field, come forth

39. The rice (called) vrihi and (that called) sali, mudgabeans, sesamum, mashabeans, barley, leeks, and

40. That one (plant) should be sown and another be produced cannot happen; whatever seed is sown, (a plant

41. Never therefore must a prudent welltrained man, who knows the Veda and its Angas and desires long

42. With respect to this (matter), those acquainted with the past recite some stanzas, sung by Vayu (the Wind,

to show) that seed must not be sown by (any) man on that which belongs to another.

43. As the arrow, shot by (a hunter) who afterwards hits a wounded (deer) in the wound (made by another), is

shot in vain, even so the seed, sown on what belongs to another, is quickly lost (to the sower).

44. (Sages) who know the past call this earth (prithivi) even the wife of Prithu; they declare a field to belong

45. He only is a perfect man who consists (of three persons united), his wife, himself, and his offspring; thus

(says the Veda), and (learned) Brahmanas propound this (maxim) likewise, 'The husband is declared to be

46. Neither by sale nor by repudiation is a wife released from her husband; such we know the law to be,

47. Once is the partition (of the inheritance) made, (once is) a maiden given in marriage, (and) once does (a

48. As with cows, mares, female camels, slavegirls, buffalocows, shegoats, and ewes, it is not the

begetter (or his owner) who obtains the offspring, even thus (it is) with the wives of others.

49. Those who, having no property in a field, but possessing seedcorn, sow it in another's soil, do indeed not

50. If (one man's) bull were to beget a hundred calves on another man's cows, they would belong to the owner

51. Thus men who have no marital property in women, but sow their seed in the soil of others, benefit the

52. If no agreement with respect to the crop has been made between the owner of the field and the owner of

the seed, the benefit clearly belongs to the owner of the field; the receptacle is more important than the seed.

53. But if by a special contract (a field) is made over (to another) for sowing, then the owner of the seed and

the owner of the soil are both considered in this world as sharers of the (crop).

54. If seed be carried by water or wind into somebody's field and germinates (there), the (plant sprung from

that) seed belongs even to the owner of the field, the owner of the seed does not receive the crop.

55. Know that such is the law concerning the offspring of cows, mares, slavegirls, female camels,

56. Thus the comparative importance of the seed and of the womb has been declared to you; I will next

57. The wife of an elder brother is for his younger (brother) the wife of a Guru; but the wife of the younger is

58. An elder (brother) who approaches the wife of the younger, and a younger (brother who approaches) the

wife of the elder, except in times of misfortune, both become outcasts, even though (they were duly)

59. On failure of issue (by her husband) a woman who has been authorised, may obtain, (in the) proper

(manner prescribed), the desired offspring by (cohabitation with) a brotherinlaw or (with some other)

60. He (who is) appointed to (cohabit with) the widow shall (approach her) at night anointed with clarified

61. Some (sages), versed in the law, considering the purpose of the appointment not to have been attained by

those two (on the birth of the first), think that a second (son) may be lawfully procreated on (such) women.

62. But when the purpose of the appointment to (cohabit with) the widow bas been attained in accordance

with the law, those two shall behave towards each other like a father and a daughterinlaw.

63. If those two (being thus) appointed deviate from the rule and act from carnal desire, they will both

64. By twiceborn men a widow must not be appointed to (cohabit with) any other (than her husband); for

65. In the sacred texts which refer to marriage the appointment (of widows) is nowhere mentioned, nor is the

66. This practice which is reprehended by the learned of the twiceborn castes as fit for cattle is said (to have

67. That chief of royal sages who formerly possessed the whole world, caused a confusion of the castes

68. Since that (time) the virtuous censure that (man) who in his folly appoints a woman, whose husband died,

69. If the (future) husband of a maiden dies after troth verbally plighted, her brotherinlaw shall wed her

70. Having, according to the rule, espoused her (who must be) clad in white garments and be intent on purity,

71. Let no prudent man, after giving his daughter to one (man), give her again to another; for he who gives

(his daughter) whom he had before given, incurs (the guilt of) speaking falsely regarding a human being.

72. Though (a man) may have accepted a damsel in due form, he may abandon (her if she be) blemished,

73. If anybody gives away a maiden possessing blemishes without declaring them, (the bridegroom) may

74. A man who has business (abroad) may depart after securing a maintenance for his wife; for a wife, even

75. If (the husband) went on a journey after providing (for her), the wife shall subject herself to restraints in

her daily life; but if he departed without providing (for her), she may subsist by blameless manual work.

76. If the husband went abroad for some sacred duty, (she) must wait for him eight years, if (he went) to

77. For one year let a husband bear with a wife who hates him; but after (the lapse of) a year let him deprive

78. She who shows disrespect to (a husband) who is addicted to (some evil) passion, is a drunkard, or

diseased, shall be deserted for three months (and be) deprived of her ornaments and furniture.

79. But she who shows aversion towards a mad or outcast (husband), a eunuch, one destitute of manly

strength, or one afflicted with such diseases as punish crimes, shall neither be cast off nor be deprived of her

80. She who drinks spirituous liquor, is of bad conduct, rebellious, diseased, mischievous, or wasteful, may at

81. A barren wife may be superseded in the eighth year, she whose children (all) die in the tenth, she who

82. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with

83. A wife who, being superseded, in anger departs from (her husband's) house, must either be instantly

84. But she who, though having been forbidden, drinks spirituous liquor even at festivals, or goes to public

85. If twiceborn men wed women of their own and of other (lower castes), the seniority, honour, and

habitation of those (wives) must be (settled) according to the order of the castes (varna).

86. Among all (twiceborn men) the wife of equal caste alone, not a wife of a different caste by any means,

87. But he who foolishly causes that (duty) to be performed by another, while his wife of equal caste is alive,

is declared by the ancients (to be) as (despicable) as a Kandala (sprung from the) Brahmana (caste).

88. To a distinguished, handsome suitor (of) equal (caste) should (a father) give his daughter in accordance

89. (But) the maiden, though marriageable, should rather stop in (the father's) house until death, than that he

90. Three years let a damsel wait, though she be marriageable; but after that time let her choose for herself a

91. If, being not given in marriage, she herself seeks a husband, she incurs no guilt, nor (does) he whom she

92. A maiden who choses for herself, shall not take with her any ornaments, given by her father or her

93. But he who takes (to wife) a marriageable damsel, shall not pay any nuptial fee to her father; for the

(latter) will lose his dominion over her in consequence of his preventing (the legitimate result of the

94. A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twentyfour a girl

eight years of age; if (the performance of) his duties would (otherwise) be impeded, (he must marry) sooner.

95. The husband receives his wife from the gods, (he does not wed her) according to his own will; doing what

96. To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the

97. If, after the nuptial fee has been paid for a maiden, the giver of the fee dies, she shall be given in marriage

98. Even a Sudra ought not to take a nuptial fee, when he gives away his daughter; for he who takes a fee sell

99. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a

100. Nor, indeed, have we heard, even in former creations, of such (a thing as) the covert sale of a daughter

101. 'Let mutual fidelity continue until death,' this may be considered as the summary of the highest law for

102. Let man and woman, united in marriage, constantly exert themselves, that (they may not be) disunited

103. Thus has been declared to you the law for a husband and his wife, which is intimately connected with

conjugal happiness, and the manner of raising offspring in times of calamity; learn (now the law concerning)

104. After the death of the father and of the mother, the brothers, being assembled, may divide among

themselves in equal shares the paternal (and the maternal) estate; for, they have no power (over it) while the

105. (Or) the eldest alone may take the whole paternal estate, the others shall live under him just as (they

106. Immediately on the birth of his firstborn a man is (called) the father of a son and is freed from the debt

107. That son alone on whom he throws his debt and through whom he obtains immortality, is begotten for

(the fulfilment of) the law; all the rest they consider the offspring of desire.

108. As a father (supports) his sons, so let the eldest support his younger brothers, and let them also in

accordance with the law behave towards their eldest brother as sons (behave towards their father).

109. The eldest (son) makes the family prosperous or, on the contrary, brings it to ruin; the eldest (is

considered) among men most worthy of honour, the eldest is not treated with disrespect by the virtuous.

110. If the eldest brother behaves as an eldest brother (ought to do), he (must be treated) like a mother and

like a father; but if he behaves in a manner unworthy of an eldest brother, he should yet be honoured like a

111. Either let them thus live together, or apart, if (each) desires (to gain) spiritual merit; for (by their living)

112. The additional share (deducted) for the eldest shall be onetwentieth (of the estate) and the best of all

113. Both the eldest and the youngest shall take (their shares) according to (the rule just) stated (each of)

those who are between the eldest and the youngest, shall have the share (prescribed for the) middlemost.

114. Among the goods of every kind the eldest shall take the best (article), and (even a single chattel) which

115. But among (brothers) equally skilled in their occupations, there is no additional share, (consisting of the

best animal) among ten; some trifle only shall be given to the eldest as a token of respect.

116. If additional shares are thus deducted, one must allot equal shares (out of the residue to each); but if no

deduction is made, the allotment of the shares among them shall be (made) in the following manner.

117. Let the eldest son take one share in excess, the (brother) born next after him one (share) and a half, the

118. But to the maiden (sisters) the brothers shall severally give (portions) out of their shares, each out of his

119. Let him never divide (the value of) a single goat or sheep, or a (single beast) with uncloven hoofs; it is

prescribed (that) a single goat or sheep (remaining after an equal division, belongs) to the eldest alone.

120. If a younger brother begets a son on the wife of the elder, the division must then be made equally; this

121. The representative (the son begotten on the wife) is not invested with the right of the principal (the

eldest brother to an additional share); the principal (became) a father on the procreation (of a son by his

younger brother); hence one should give a share to the (son begotten on the wife of the elder brother)

122. If there be a doubt, how the division shall be made, in case the younger son is born of the elder wife and

123. (Then the son) born of the first wife shall take as his additional share one (most excellent) bull; the next

best bulls (shall belong) to those (who are) inferior on account of their mothers.

124. But the eldest (son, being) born of the eldest wife, shall receive fifteen cows and a bull, the other sons

may then take shares according to (the seniority of) their mothers; that is a settled rule.

125. Between sons born of wives equal (in caste) (and) without (any other) distinction no seniority in right of

126. And with respect to the Subrahmanya (texts) also it is recorded that the invocation (of Indra shall be

made) by the firstborn, of twins likewise, (conceived at one time) in the wombs (of their mothers) the

127. He who has no son may make his daughter in the following manner an appointed daughter (putrika,

saying to her husband), 'The (male) child, born of her, shall perform my funeral rites.'

128. According to this rule Daksha, himself, lord of created beings, formerly made (all his female offspring)

129. He gave ten to Dharma, thirteen to Kasyapa, twentyseven to King Soma, honouring (them) with an

130. A son is even (as) oneself, (such) a daughter is equal to a son; how can another (heir) take the estate,

131. But whatever may be the separate property of the mother, that is the share of the unmarried daughter

alone; and the son of an (appointed) daughter shall take the whole estate of (his maternal grandfather) who

132. The son of an (appointed) daughter, indeed, shall (also) take the estate of his (own) father, who leaves no

(other) son; he shall (then) present two funeral cakes to his own father and to his maternal grandfather.

133. Between a son's son and the son of an (appointed) daughter there is no difference, neither with respect to

worldly matters nor to sacred duties; for their father and mother both sprang from the body of the same

134. But if, after a daughter has been appointed, a son be born (to her father), the division (of the inheritance)

must in that (case) be equal; for there is no right of primogeniture for a woman.

135. But if an appointed daughter by accident dies without (leaving) a son, the husband of the appointed

136. Through that son whom (a daughter), either not appointed or appointed, may bear to (a husband) of

equal (caste), his maternal grandfather (has) a son's son; he shall present the funeral cake and take the estate.

137. Through a son he conquers the worlds, through a son's son he obtains immortality, but through his son's

138. Because a son delivers (trayate) his father from the hell called Put, he was therefore called puttra (a

139. Between a son's son and the son of a daughter there exists in this world no difference; for even the son

of a daughter saves him (who has no sons) in the next world, like the son's son.

140. Let the son of an appointed daughter first present a funeral cake to his mother, the second to her father,

141. Of the man who has an adopted (Datrima) son possessing all good qualities, that same (son) shall take

142. An adopted son shall never take the family (name) and the estate of his natural father; the funeral cake

follows the family (name) and the estate, the funeral offerings of him who gives (his son in adoption) cease

143. The son of a wife, not appointed (to have issue by another), and he whom (an appointed female, already)

the mother of a son, bears to her brotherinlaw, are both unworthy of a share, (one being) the son of an

144. Even the male (child) of a female (duly) appointed, not begotten according to the rule (given above), is

145. A son (legally) begotten on such an appointed female shall inherit like a legitimate son of the body; for

that seed and the produce belong, according to the law, to the owner of the soil.

146. He who takes care of his deceased brother's estate and of his widow, shall, after raising up a son for his

147. If a woman (duly) appointed bears a son to her brotherinlaw or to another (Sapinda), that (son, if he

is) begotten through desire, they declare (to be) incapable of inheriting and to be produced in vain.

148. The rules (given above) must be understood (to apply) to a distribution among sons of women of the

same (caste); hear (now the law) concerning those begotten by one man on many wives of different (castes).

149. If there be four wives of a Brahmana in the direct order of the castes, the rule for the division (of the

150. The (slave) who tills (the field), the bull kept for impregnating cows, the vehicle, the ornaments, and the

house shall be given as an additional portion to the Brahmana (son), and one most excellent share.

151. Let the son of the Brahmana (wife) take three shares of the (remainder of the) estate, the son of the

Kshatriya two, the son of the Vaisya a share and a half, and the son of the Sudra may take one share.

152. Or let him who knows the law make ten shares of the whole estate, and justly distribute them according

153. The Brahmana (son) shall take four shares, son of the Kshatriya (wife) three, the son of the Vaisya shall

154. Whether (a Brahmana) have sons or have no sons (by wives of the twiceborn castes), the (heir) must,

according to the law, give to the son of a Sudra (wife) no more than a tenth (part of his estate).

155. The son of a Brahmana, a Kshatriya, and a Vaisya by a Sudra (wife) receives no share of the inheritance;

156. All the sons of twiceborn men, born of wives of the same caste, shall equally divide the estate, after the

157. For a Sudra is ordained a wife of his own caste only (and) no other; those born of her shall have equal

158. Among the twelve sons of men whom Manu, sprung from the Selfexistent (Svayambhu), enumerates,

159. The legitimate son of the body, the son begotten on a wife, the son adopted, the son made, the son

160. The son of an unmarried damsel, the son received with the wife, the son bought, the son begotten on a

remarried woman, the son selfgiven, and the son of a Sudra female, (are) the six (who are) not heirs, (but)

161. Whatever result a man obtains who (tries to) cross a (sheet of) water in an unsafe boat, even that result

obtains he who (tries to) pass the gloom (of the next world) with (the help of) bad (substitutes for a real) son.

162. If the two heirs of one man be a legitimate son of his body and a son begotten on his wife, each (of the

two sons), to the exclusion of the other, shall take the estate of his (natural) father.

163. The legitimate son of the body alone (shall be) the owner of the paternal estate; but, in order to avoid

164. But when the legitimate son of the body divides the paternal estate, he shall give onesixth or onefifth

165. The legitimate son and the son of the wife (thus) share the father's estate; but the other tell become

members of the family, and inherit according to their order (each later named on failure of those named

166. Him whom a man begets on his own wedded wife, let him know to be a legitimate son of the body

167. He who was begotten according to the peculiar law (of the Niyoga) on the appointed wife of a dead man,

of a eunuch, or of one diseased, is called a son begotten on a wife (Kshetraga).

168. That (boy) equal (by caste) whom his mother or his father affectionately give, (confirming the gift) with

(a libation of) water, in times of distress (to a man) as his son, must be considered as an adopted son

169. But he is considered a son made (Kritrima) whom (a man) makes his son, (he being) equal (by caste),

acquainted with (the distinctions between) right and wrong, (and) endowed with filial virtues.

170. If (a child) be born in a man's house and his father be not known, he is a son born secretly in the house

171. He whom (a man) receives as his son, (after he has been) deserted by his parents or by either of them, is

172. A son whom a damsel secretly bears in the house of her father, one shall name the son of an unmarried

damsel (Kanina, and declare) such offspring of an unmarried girl (to belong) to him who weds her

173. If one marries, either knowingly or unknowingly, a pregnant (bride), the child in her womb belongs to

174. If a man buys a (boy), whether equal or unequal (in good qualities), from his father and mother for the

175. If a woman abandoned by her husband, or a widow, of her own accord contracts a second marriage and

176. If she be (still) a virgin, or one who returned (to her first husband) after leaving him, she is worthy to

again perform with her second (or first deserted) husband the (nuptial) ceremony.

177. He who, having lost his parents or being abandoned (by them) without (just) cause, gives himself to a

178. The son whom a Brahmana begets through lust on a Sudra female is, (though) alive (parayan), a corpse

179. A son who is (begotten) by a Sudra on a female slave, or on the female slave of his slave, may, if

permitted (by his father), take a share (of the inheritance); thus the law is settled.

180. These eleven, the son begotten on the wife and the rest as enumerated (above), the wise call substitutes

181. Those sons, who have been mentioned in connection with (the legitimate son of the body), being

begotten by strangers, belong (in reality) to him from whose seed they sprang, but not to the other (man who

182. If among brothers, sprung from one (father), one have a son, Manu has declared them all to have male

183. If among all the wives of one husband one have a son, Manu declares them all (to be) mothers of male

184. On failure of each better (son), each next inferior (one) is worthy of the inheritance; but if there be many

185. Not brothers, nor fathers, (but) sons take the paternal estate; but the father shall take the inheritance of (a

186. To three (ancestors) water must be offered, to three the funeral cake is given, the fourth (descendant is)

187. Always to that (relative within three degrees) who is nearest to the (deceased) Sapinda the estate shall

belong; afterwards a Sakulya shall be (the heir, then) the spiritual teacher or the pupil.

188. But on failure of all (heirs) Brahmanas (shall) share the estate, (who are) versed the in the three Vedas,

189. The property of a Brahmana must never be taken by the king, that is a settled rule; but (the property of

190. (If the widow) of (a man) who died without leaving issue, raises up to him a son by a member of the

family (Sagotra), she shall deliver to that (son) the whole property which belonged to the (deceased).

191. But if two (sons), begotten by two (different men), contend for the property (in the hands) of their

mother, each shall take, to the exclusion of the other, what belonged to his father.

192. But when the mother has died, all the uterine brothers and the uterine sisters shall equally divide the

193. Even to the daughters of those (daughters) something should be given, as is seemly, out of the estate of

194. What (was given) before the (nuptial) fire, what (was given) on the bridal procession, what was given in

token of love, and what was received from her brother, mother, or father, that is called the sixfold property of

195. (Such property), as well as a gift subsequent and what was given (to her) by her affectionate husband,

196. It is ordained that the property (of a woman married) according to the Brahma, the Daiva, the Arsha, the

Gandharva, or the Pragapatya rite (shall belong) to her husband alone, if she dies without issue.

197. But it is prescribed that the property which may have been given to a (wife) on an Asura marriage or

(one of the) other (blamable marriages, shall go) to her mother and to her father, if she dies without issue.

198. Whatever property may have been given by her father to a wife (who has cowives of different castes),

that the daughter (of the) Brahmani (wife) shall take, or that (daughter's) issue.

199. Women should never make a hoard from (the property of) their families which is common to many, nor

200. The ornaments which may have been worn by women during their husbands' lifetime, his heirs shall not

201. Eunuchs and outcasts, (persons) born blind or deaf, the insane, idiots and the dumb, as well as those

202. But it is just that (a man) who knows (the law) should give even to all of them food and raiment without

203. If the eunuch and the rest should somehow or other desire to (take) wives, the offspring of such among

204. Whatever property the eldest (son) acquires (by his own exertion) after the father's death, a share of that

(shall belong) to his younger (brothers), provided they have made a due progress in learning.

205. But if all of them, being unlearned, acquire property by their labour, the division of that shall be equal,

206. Property (acquired) by learning belongs solely to him to whom (it was given), likewise the gift of a

207. But if one of the brothers, being able (to maintain himself) by his own occupation, does not desire (a

share of the family) property, he may be made separate (by the others) receiving a trifle out of his share to

208. What one (brother) may acquire by his labour without using the patrimony, that acquisition, (made

solely) by his own effort, he shall not share unless by his own will (with his brothers).

209. But if a father recovers lost ancestral property, he shall not divide it, unless by his own will, with his

210. If brothers, (once) divided and living (again) together (as coparceners), make a second partition, the

division shall in that case be equal; in such a case there is no right of primogeniture.

211. If the eldest or the youngest (brother) is deprived of his share, or if either of them dies, his share is not

212. His uterine brothers, having assembled together, shall equally divide it, and those brothers who were

213. An eldest brother who through avarice may defraud the younger ones, shall no (longer hold the position

of) the eldest, shall not receive an (eldest son's additional) share, and shall be punished by the king.

214. All brothers who habitually commit forbidden acts, are unworthy of (a share of) the property, and the

eldest shall not make (anything his) separate property without giving (an equivalent) to his younger brothers.

215. If undivided brethren, (living with their father,) together make an exertion (for gain), the father shall on

216. But a son, born after partition, shall alone take the property of his father, or if any (of the other sons) be

217. A mother shall obtain the inheritance of a son (who dies) without leaving issue, and, if the mother be

218. And if, after all the debts and assets have been duly distributed according to the rule, any (property) be

219. A dress, a vehicle, ornaments, cooked food, water, and female (slaves), property destined for pious uses

220. The division (of the property) and the rules for allotting (shares) to the (several) sons, those begotten on

a wife and the rest, in (due) order, have been thus declared to you; hear (now) the laws concerning gambling.

221. Gambling and betting let the king exclude from his realm; those two vices cause the destruction of the

222. Gambling and betting amount to open theft; the king shall always exert himself in suppressing both (of

223. When inanimate (things) are used (for staking money on them), that is called among men gambling

(dyuta), when animate beings are used (for the same purpose), one must know that to be betting (samahvaya).

224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an opportunity

225. Gamblers, dancers and singers, cruel men, men belonging to an heretical sect, those following forbidden

occupations, and sellers of spirituous liquor, let him instantly banish from his town.

226. If such (persons who are) secret thieves, dwell in the realm of a king, they constantly harass his good

227. In a former Kalpa this (vice of) gambling has been seen to cause great enmity; a wise man, therefore,

228. On every man who addicts himself to that (vice) either secretly or openly, the king may inflict

229. But a Kshatriya, a Vaisya, and a Sudra who are unable to pay a fine, shall discharge the debt by labour; a

230. On women, infants, men of disordered mind, the poor and the sick, the king shall inflict punishment

231. But those appointed (to administer public) affairs, who, baked by the fire of wealth, mar the business of

232. Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brahmanas,

233. Whenever any (legal transaction) has been completed or (a punishment) been inflicted according to the

234. Whatever matter his ministers or the judge may settle improperly, that the king himself shall (re) settle

235. The slayer of a Brahmana, (A twiceborn man) who drinks (the spirituous liquor called) Sura, he who

steals (the gold of a Brahmana), and he who violates a Guru's bed, must each and all be considered as men

236. On those four even, if they do not perform a penance, let him inflict corporal punishment and fines in

237. For violating a Guru's bed, (the mark of) a female part shall be (impressed on the forehead with a hot

iron); for drinking (the spirituous liquor called) Sura, the sign of a tavern; for stealing (the gold of a

238. Excluded from all fellowship at meals, excluded from all sacrifices, excluded from instruction and from

matrimonial alliances, abject and excluded from all religious duties, let them wander over (this) earth.

239. Such (persons) who have been branded with (indelible) marks must be cast off by their paternal and

maternal relations, and receive neither compassion nor a salutation; that is the teaching of Manu.

240. But (men of) all castes who perform the prescribed penances, must not be branded on the forehead by

241. For (such) offences the middlemost amercement shall be inflicted on a Brahmana, or he may be

242. But (men of) other (castes), who have unintentionally committed such crimes, ought to be deprived of

their whole property; if (they committed them) intentionally, they shall be banished.

243. A virtuous king must not take for himself the property of a man guilty of mortal sin; but if he takes it out

244. Having thrown such a fine into the water, let him offer it to Varuna, or let him bestow it on a learned and

245. Varuna is the lord of punishment, for he holds the sceptre even over kings; a Brahmana who has learnt

246. In that (country), where the king avoids taking the property of (mortal) sinners, men are born in (due)

247. And the crops of the husbandmen spring up, each as it was sown, and the children die not, and no

248. But the king shall inflict on a baseborn (Sudra), who intentionally gives pain to Brahmanas, various

249. When a king punishes an innocent (man), his guilt is considered as great as when he sets free a guilty

250. Thus the (manner of) deciding suits (falling) under the eighteen titles, between two litigant parties, has

251. A king who thus duly fulfils his duties in accordance with justice, may seek to gain countries which he

252. Having duly settled his country, and having built forts in accordance with the Institutes, he shall use his

253. By protecting those who live as (becomes) Aryans and by removing the thorns, kings, solely intent on

254. The realm of that king who takes his share in kind, though he does not punish thieves, (will be)

255. But if his kingdom be secure, protected by the strength of his arm, it will constantly flourish like a

256. Let the king who sees (everything) through his spies, discover the two sorts of thieves who deprive

others of their property, both those who (show themselves) openly and those who (lie) concealed.

257. Among them, the open rogues (are those) who subsist by (cheating in the sale of) various marketable

commodities, but the concealed rogues are burglars, robbers in forests, and so forth.

258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the performance of)

259. Officials of high rank and physicians who act improperly, men living by showing their proficiency in

260. These and the like who show themselves openly, as well as others who walk in disguise (such as)

nonAryans who wear the marks of Aryans, he should know to be thorns (in the side of his people).

261. Having detected them by means of trustworthy persons, who, disguising themselves, (pretend) to follow

the same occupations and by means of spies, wearing various disguises, he must cause them to be instigated

262. Then having caused the crimes, which they committed by their several actions, to be proclaimed in

accordance with the facts, the king shall duly punish them according to their strength and their crimes.

263. For the wickedness of evilminded thieves, who secretly prowl over this earth, cannot be restrained

264. Assemblyhouses, houses where water is distributed or cakes are sold, brothels, taverns and victualler's

shops, crossroads, wellknown trees, festive assemblies, and playhouses and concertrooms,

265. Old gardens, forests, the shops of artisans, empty dwellings, natural and artificial groves,

266. These and the like places the king shall cause to be guarded by companies of soldiers, both stationary

267. By the means of clever reformed thieves, who associate with such (rogues), follow them and know their

268. Under the pretext of (offering them) various dainties, of introducing them to Brahmanas, and on the

pretence of (showing them) feats of strength, the (spies) must make them meet (the officers of justice).

269. Those among them who do not come, and those who suspect the old (thieves employed by the king), the

king shall attack by force and slay together with their friends, blood relations, and connexions.

270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his

possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without

271. All those also who in villages give food to thieves or grant them room for (concealing their implements),

272. Those who are appointed to guard provinces and his vassals who have been ordered (to help), he shall

speedily punish like thieves, (if they remain) inactive in attacks (by robbers).

273. Moreover if (a man), who subsists by (the fulfilment of) the law, departs from the established rule of the

law, the (king) shall severely punish him by a fine, (because he) violated his duty.

274. Those who do not give assistance according to their ability when a village is being plundered, a dyke is

being destroyed, or a highway robbery committed, shall be banished with their goods and chattels.

275. On those who rob the king's treasury and those who persevere in opposing (his commands), he shall

inflict various kinds of capital punishment, likewise on those who conspire with his enemies.

276. But the king shall cut off the hands of those robbers who, breaking into houses, commit thefts at night,

277. On the first conviction, let him cause two fingers of a cutpurse to be amputated; on the second, one

278. Those who give (to thieves) fire, food, arms, or shelter, and receivers of stolen goods, the ruler shall

279. Him who breaks (the dam of) a tank he shall slay (by drowning him) in water or by (some other) (mode

of) capital punishment; or the offender may repair the (damage), but shall be made to pay the highest

280. Those who break into a (royal) storehouse, an armoury, or a temple, and those who steal elephants,

281. But he who shall take away the water of a tank, made in ancient times, or shall cut off the supply of

282. But he who, except in a case of extreme necessity, drops filth on the king's highroad, shall pay two

283. But a person in urgent necessity, an aged man, a pregnant woman, or a child, shall be reprimanded and

284. All physicians who treat (their patients) wrongly (shall pay) a fine; in the case of animals, the first (or

285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole

286. For adulterating unadulterated commodities, and for breaking gems or for improperly boring (them), the

287. But that man who behaves dishonestly to honest (customers) or cheats in his prices, shall be fined in the

288. Let him place all prisons near a highroad, where the suffering and disfigured offenders can be seen.

289. Him who destroys the wall (of a town), or fills up the ditch (round a town), or breaks a (town) gate, he

290. For all incantations intended to destroy life, for magic rites with roots (practised by persons) not related

(to him against whom they are directed), and for various kinds of sorcery, a fine of two hundred (panas) shall

291. He who sells (for seedcorn that which is) not seedcorn, he who takes up seed (already sown), and he

292. But the king shall cause a goldsmith who behaves dishonestly, the most nocuous of all the thorns, to be

293. For the theft of agricultural implements, of arms and of medicines, let the king award punishment,

294. The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven

constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (anga).

295. But let him know (that) among these seven constituent parts of a kingdom (which have been

enumerated) in due order, each earlier (named) is more important and (its destruction) the greater calamity.

296. Yet in a kingdom containing seven constituent parts, which is upheld like the triple staff (of an ascetic),

there is no (single part) more important (than the others), by reason of the importance of the qualities of each

297. For each part is particularly qualified for (the accomplishment of) certain objects, (and thus) each is

declared to be the most important for that particular purpose which is effected by its means.

298. By spies, by a (pretended) display of energy, and by carrying out (various) undertakings, let the king

299. Moreover, all calamities and vices; afterwards, when he has fully considered their relative importance,

300. (Though he be) ever so much tired (by repeated failures), let him begin his operations again and again;

for fortune greatly favours the man who (strenuously) exerts himself in his undertakings.

301. The various ways in which a king behaves (resemble) the Krita, Treta, Dvapara, and Kali ages; hence

302. Sleeping he represents the Kali (or iron age), waking the Dvapara (or brazen) age, ready to act the Treta

303. Let the king emulate the energetic action of Indra, of the Sun, of the Wind, of Yama, of Varuna, of the

304. As Indra sends copious rain during the four months of the rainy season, even so let the king, taking upon

305. As the Sun during eight months (imperceptibly) draws up the water with his rays, even so let him

gradually draw his taxes from his kingdom; for that is the office in which he resembles the Sun.

306. As the Wind moves (everywhere), entering (in the shape of the vital air) all created beings, even so let

him penetrate (everywhere) through his spies; that is the office in which he resembles the Wind.

307. As Yama at the appointed time subjects to his rule both friends and foes, even so all subjects must be

308. As (a sinner) is seen bound with ropes by Varuna, even so let him punish the wicked; that is his office in

309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as

310. (If) he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked

311. As the Earth supports all created beings equally, thus (a king) who supports all his subjects, (takes upon

312. Employing these and other means, the king shall, ever untired, restrain thieves both in his own

313. Let him not, though fallen into the deepest distress, provoke Brahmanas to anger; for they, when

314. Who could escape destruction, when he provokes to anger those (men), by whom the fire was made to

consume all things, by whom the (water of the) ocean was made undrinkable, and by whom the moon was

315. Who could prosper, while he injures those (men) who provoked to anger, could create other worlds and

316. What man, desirous of life, would injure them to whose support the (three) worlds and the gods ever

317. A Brahmana, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the

318. The brilliant fire is not contaminated even in burialplaces, and, when presented with oblations (of

319. Thus, though Brahmanas employ themselves in all (sorts of) mean occupations, they must be honoured

320. When the Kshatriyas become in any way overbearing towards the Brahmanas, the Brahmanas

themselves shall duly restrain them; for the Kshatriyas sprang from the Brahmanas.

321. Fire sprang from water, Kshatriyas from Brahmanas, iron from stone; the allpenetrating force of those

322. Kshatriyas prosper not without Brahmanas, Brahmanas prosper not without Kshatriyas; Brahmanas and

323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on

324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his

325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following

326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the

327. For when the Lord of creatures (Pragapati) created cattle, he made them over to the Vaisya; to the

328. A Vaisya must never (conceive this) wish, I will not keep cattle; and if a Vaisya is willing (to keep

329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of

330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields,

331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different)

countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle.

332. He must be acquainted with the (proper), wages of servants, with the various languages of men, with the

333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him

334. But to serve Brahmanas (who are) learned in the Vedas, householders, and famous (for virtue) is the

335. (A Sudra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always

336. The excellent law for the conduct of the (four) castes (varna), (when they are) not in distress, has been

thus promulgated; now hear in order their (several duties) in times of distress.

1. Let the three twiceborn castes (varna), discharging their (prescribed) duties, study (the Veda); but among

them the Brahmana (alone) shall teach it, not the other two; that is an established rule.

2. The Brahmana must know the means of subsistence (prescribed) by law for all, instruct the others, and

3. On account of his preeminence, on account of the superiority of his origin, on account of his observance

of (particular) restrictive rules, and on account of his particular sanctification the Brahmana is the lord of (all)

4. Brahmana, the Kshatriya, and the Vaisya castes (varna) are the twiceborn ones, but the fourth, the Sudra,

5. In all castes (varna) those (children) only which are begotten in the direct order on wedded wives, equal (in

caste and married as) virgins, are to be considered as belonging to the same caste (as their fathers)

6. Sons, begotten by twiceborn man on wives of the next lower castes, they declare to be similar (to their

7. Such is the eternal law concerning (children) born of wives one degree lower (than their husbands); know

(that) the following rule (is applicable) to those born of women two or three degrees lower.

8. From a Brahmana a with the daughter of a Vaisya is born (a son) called an Ambashtha, with the daughter

9. From a Kshatriya and the daughter of a Sudra springs a being, called Ugra, resembling both a Kshatriya

10. Children of a Brahmana by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two

(lower) castes, and of a Vaisya by (a wife of) the one caste (below him) are all six called baseborn

11. From a Kshatriya by the daughter of a Brahmana is born (a son called) according to his caste (gati) a

Suta; from a Vaisya by females of the royal and the Brahmana (castes) spring a Magadha and a Vaideha.

12. From a Sudra are born an Ayogava, a Kshattri, and a Kandala, the lowest of men, by Vaisya, Kshatriya,

and Brahmana) females, (sons who owe their origin to) a confusion of the castes.

13. As an Ambashtha and an Ugra, (begotten) in the direct order on (women) one degree lower (than their

husbands) are declared (to be), even so are a Kshattri and a Vaidehaka, though they were born in the inverse

14. Those sons of the twiceborn, begotten on wives of the next lower castes, who have been enumerated in

due order, they call by the name Anantaras (belonging to the next lower caste), on account of the blemish

15. A Brahmana begets on the daughter of an Ugra an Avrita, on the daughter of an Ambashtha an Abhira,

16. From a Sudra spring in the inverse order (by females of the higher castes) three baseborn (sons,

17. From a Vaisya are born in the inverse order of the castes a Magadha and a Vaideha, but from a Kshatriya

18. The son of a Nishada by a Sudra female becomes a Pukkasa by caste (gati), but the son of a Sudra by a

19. Moreover, the son of by Kshattri by an Ugra female is called a Svapaka; but one begotten by a Vaidehaka

20. Those (sons) whom the twiceborn beget on wives of equal caste, but who, not fulfilling their sacred

duties, are excluded from the Savitri, one must designate by the appellation Vratyas.

21. But from a Vratya (of the) Brahmana (caste) spring the wicked Bhriggakantaka, the Avantya, the

22. From a Vratya (of the) Kshatriya (caste), the Ghalla, the Malla, the Likkhivi, the Nata, the Karana, the

23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an Akarya, a Karusha, a Viganman, a

24. By adultery (committed by persons) of (different) castes, by marriages with women who ought not to be

married, and by the neglect of the duties and occupations (prescribed) to each, are produced (sons who owe

25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas,

26. The Suta, the Vaidehaka, the Kandala, that lowest of mortals, the Magadha, he of the Kshattri caste (gati),

27. These six (Pratilomas) beget similar races (varna) on women of their own (caste), they (also) produce (the

like) with females of their mother's caste (gati), and with females (of) higher ones.

28. As a (Brahmana) begets on (females of) two out of the three (twiceborn castes a son similar to) himself,

(but inferior) on account of the lower degree (of the mother), and (one equal to himself) on a female of his

29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of)

despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan community, vahya).

30. Just as a Sudra begets on a Brahmana female a being excluded (from the Aryan community), even so (a

person himself) excluded pro creates with (females of) the four castes (varna, sons) more (worthy of being)

31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varna) still

more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).

32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his

master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals).

33. A Vaideha produces (with the same) a sweetvoiced Maitreyaka, who, ringing a bell at the appearance of

34. A Nishada begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and) whom

35. Those three baseborn ones are severally begot on Ayogava women, who wear the clothes of the dead,

36. From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather; and from a

Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who dwell outside the

37. From a Kandala by a Vaideha woman is born a Pandusopaka, who deals in cane; from a Nishada (by the

38. But from a Kandala by a Pukkasa woman is born the sinful Sopaka, who lives by the occupations of his

39. A Nishada woman bears to a Kandala a son (called) Antyavasayin, employed in burialgrounds, and

40. These races, (which originate) in a confusion (of the castes and) have been described according to their

fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves.

41. Six sons, begotten (by Aryans) on women of equal and the next lower castes (Anantara), have the duties

of twiceborn men; but all those born in consequence of a violation (of the law) are, as regards their duties,

42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among

43. But in consequence of the omission of the sacred rites, and of their not consulting Brahmanas, the

following tribes of Kshatriyas have gradually sunk in this world to the condition of Sudras;

44. (Viz.) the Paundrakas, the Kodas, the Dravidas, the Kambogas, the Yavanas, the Sakas, the Paradas, the

45. All those tribes in this world, which are excluded from (the community of) those born from the mouth,

the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the

46. Those who have been mentioned as the baseborn (offspring, apasada) of Aryans, or as produced in

consequence of a violation (of the law, apadhvamsaga), shall subsist by occupations reprehended by the

47. To Sutas (belongs) the management of horses and of chariots; to Ambashthas, the art of healing; to

48. Killing fish to Nishadas; carpenters' work to the Ayogava; to Medas, Andhras, Kunkus, and Madgus, the

49. To Kshattris, Ugras, and Pukkasas, catching and killing (animals) living in holes; to Dhigvanas, working

50. Near wellknown trees and burialgrounds, on mountains and in groves, let these (tribes) dwell, known

51. But the dwellings of Kandalas and Svapakas shall be outside the village, they must be made Apapatras,

52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron

53. A man who fulfils a religious duty, shall not seek intercourse with them; their transactions (shall be)

54. Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not

55. By day they may go about for the purpose of their work, distinguished by marks at the king's command,

and they shall carry out the corpses (of persons) who have no relatives; that is a settled rule.

56. By the king's order they shall always execute the criminals, in accordance with the law, and they shall

take for themselves the clothes, the beds, and the ornaments of (such) criminals.

57. A man of impure origin, who belongs not to any caste, (varna, but whose character is) not known, who,

(though) not an Aryan, has the appearance of an Aryan, one may discover by his acts.

58. Behaviour unworthy of an Aryan, harshness, cruelty, and habitual neglect of the prescribed duties betray

59. A baseborn man either resembles in character his father, or his mother, or both; he can never conceal his

60. Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the

61. But that kingdom in which such bastards, sullying (the purity of) the castes, are born, perishes quickly

62. Dying, without the expectation of a reward, for the sake of Brahmanas and of cows, or in the defence of

women and children, secures beatitude to those excluded (from the Aryan community, vahya.)

63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of

others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes.

64. If (a female of the caste), sprung from a Brahmana and a Sudra female, bear (children) to one of the

highest caste, the inferior (tribe) attains the highest caste within the seventh generation.

65. (Thus) a Sudra attains the rank of a Brahmana, and (in a similar manner) a Brahmana sinks to the level of

a Sudra; but know that it is the same with the offspring of a Kshatriya or of a Vaisya.

66. If (a doubt) should arise, with whom the preeminence (is, whether) with him whom an Aryan by chance

begot on a nonAryan female, or (with the son) of a Brahmana woman by a nonAryan,

67. The decision is as follows: 'He who was begotten by an Aryan on a nonAryan female, may become (like

to) an Aryan by his virtues; he whom an Aryan (mother) bore to a nonAryan father (is and remains) unlike

68. The law prescribes that neither of the two shall receive the sacraments, the first (being excluded) on

account of the lowness of his origin, the second (because the union of his parents was) against the order of the

69. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an

70. Some sages declare the seed to be more important, and others the field; again others (assert that) the seed

and the field (are equally important); but the legal decision on this point is as follows:

71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will

72. As through the power of the seed (sons) born of animals became sages who are honoured and praised,

73. Having considered (the case of) a nonAryan who acts like an Aryan, and (that of) an Aryan who acts

like a nonAryan, the creator declared, 'Those two are neither equal nor unequal.'

74. Brahmanas who are intent on the means (of gaining union with) Brahman and firm in (discharging) their

duties, shall live by duly performing the following six acts, (which are enumerated) in their (proper) order.

75. Teaching, studying, sacrificing for himself, sacrificing for others, making gifts and receiving them are the

76. But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others,

77. (Passing) from the Brahmana to the Kshatriya, three acts (incumbent on the former) are forbidden, (viz.)

78. The same are likewise forbidden to a Vaisya, that is a settled rule; for Manu, the lord of creatures

79. To carry arms for striking and for throwing (is prescribed) for Kshatriyas as a means of subsistence; to

trade, (to rear) cattle, and agriculture for Vaisyas; but their duties are liberality, the study of the Veda, and the

80. Among the several occupations the most commendable are, teaching the Veda for a Brahmana, protecting

81. But a Brahmana, unable to subsist by his peculiar occupations just mentioned, may live according to the

82. If it be asked, 'How shall it be, if he cannot maintain himself by either (of these occupations?' the answer

is), he may adopt a Vaisya's mode of life, employing himself in agriculture and rearing cattle.

83. But a Brahmana, or a Kshatriya, living by a Vaisya's mode of subsistence, shall carefully avoid (the

pursuit of) agriculture, (which causes) injury to many beings and depends on others.

84. (Some) declare that agriculture is something excellent, (but) that means of subsistence is blamed by the

virtuous; (for) the wooden (implement) with iron point injuries the earth and (the beings) living in the earth.

85. But he who, through a want of means of subsistence, gives up the strictness with respect to his duties,

may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the (following)

86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human

87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots,

88. Water, weapons, poison, meat, Soma, and perfumes of all kinds, fresh milk, honey, sour milk, clarified

89. All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all

90. But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred purposes,

91. If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born

(again) as a worm and, together with his ancestors, be plunged into the ordure of dogs.

92. By (selling) flesh, salt, and lac a Brahmana at once becomes an outcast; by selling milk he becomes

93. But by willingly selling in this world other (forbidden) commodities, a Brahmana assumes after seven

94. Condiments may be bartered for condiments, but by no means salt for (other) condiments; cooked food

(may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in equal quantities.

95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly

96. A man of low caste who through covetousness lives by the occupations of a higher one, the king shall

97. It is better (to discharge) one's own (appointed) duty incompletely than to perform completely that of

another; for he who lives according to the law of another (caste) is instantly excluded from his own.

98. A Vaisya who is unable to subsist by his own duties, may even maintain himself by a Sudra's mode of

life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so).

99. But a Sudra, being unable to find service with the twiceborn and threatened with the loss of his sons and

100. (Let him follow) those mechanical occupations and those various practical arts by following which the

101. A Brahmana who is distressed through a want of means of subsistence and pines (with hunger), (but)

unwilling to adopt a Vaisya's mode of life and resolved to follow his own (prescribed) path, may act in the

102. A Brahmana who has fallen into distress may accept (gifts) from anybody; for according to the law it is

103. By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmanas (in distress)

104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted

105. Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin,

106. Vamadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he

107. Bharadvaga, a performer of great austerities, accepted many cows from the carpenter Bribu, when he

108. Visvamitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to

109. On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the

acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahmana (on account of its

110. (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received the

sacraments; but the acceptance of gifts takes place even in (case the giver is) a Sudra of the lowest class.

111. The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred

texts) and by burnt offerings, but that incurred by accepting gifts (from them) by throwing (the gifts) away

112. A Brahmana who is unable to maintain himself, should (rather) glean ears or grains from (the field of)

any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more

113. If Brahmanas, who are Snatakas, are pining with hunger, or in want of (utensils made of) common

metals, or of other property, they may ask the king for them; if he is not disposed to be liberal, he must be

114. (The acceptance on an untilled field is less blamable than (that of) a tilled one; (with respect to) cows,

goats, sheep, gold, grain, and cooked food, (the acceptance of) each earliernamed (article is less blamable

115. There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly donation,

purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous

116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with

little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times

117. Neither a Brahmana, nor a Kshatriya must lend (money at) interest; but at his pleasure (either of them)

may, in times of distress when he requires money) for sacred purposes, lend to a very sinful man at a small

118. A Kshatriya (king) who, in times of distress, takes even the fourth part (of the crops), is free from guilt,

119. His peculiar duty is conquest, and he must not turn back in danger; having protected the Vaisyas by his

120. (Viz.) from Vaisyas oneeighth as the tax on grain, onetwentieth (on the profits on gold and cattle),

which amount at least to one Karshapana; Sudras, artisans, and mechanics (shall) benefit (the king) by

121. If a Sudra, (unable to subsist by serving Brahmanas,) seeks a livelihood, he may serve Kshatriyas, or he

122. But let a (Sudra) serve Brahmanas, either for the sake of heaven, or with a view to both (this life and the

next); for he who is called the servant of a Brahmana thereby gains all his ends.

123. The service of Brahmanas alone is declared (to be) an excellent occupation for a Sudra; for whatever

124. They must allot to him out of their own family (property) a suitable maintenance, after considering his

125. The remnants of their food must be given to him, as well as their old clothes, the refuse of their grain,

126. A Sudra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to receive the

sacraments; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no prohibition against (his

127. (Sudras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they

128. The more a (Sudra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he

129. No collection of wealth must be made by a Sudra, even though he be able (to do it); for a Sudra who has

130. The duties of the four castes (varna) in times of distress have thus been declared, and if they perform

131. Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious

1. Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sacrifice, a

traveller, him who has given away all his property, him who begs for the sake of his teacher, his father, or his

2. These nine Brahmanas one should consider as Snatakas, begging in order to fulfil the sacred law; to such

3. To these most excellent among the twiceborn, food and presents (of money) must be given; it is declared

4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on

5. If a man who has a wife weds a second wife, having begged money (to defray the marriage expenses, he

obtains) no advantage but sensual enjoyment; but the issue (of his second marriage belongs) to the giver of

6. One should give, according to one's ability, wealth to Brahmanas learned in the Veda and living alone;

7. He who may possess (a supply of) food sufficient to maintain those dependant on him during three years or

8. But a twiceborn man, who, though possessing less than that amount of property, nevertheless drinks the

Somajuice, does not derive any benefit from that (act), though he may have formerly drunk the Somajuice.

9. (If) an opulent man (is) liberal towards strangers, while his family lives in distress, that counterfeit virtue

will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in

10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he

is bound to maintain, that produces evil results for him, both while he lives and when he is dead.

11. If a sacrifice, (offered) by (any twiceborn) sacrificer, (and) especially by a Brahmana, must remain

12. That article (required) for the completion of the sacrifice, may be taken (forcibly) from the house of any

Vaisya, who possesses a large number of cattle, (but) neither performs the (minor) sacrifices nor drinks the

13. (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house

14. If (a man) possessing one hundred cows, kindles not the sacred fire, or one possessing a thousand cows,

drinks not the Somajuice, a (sacrificer) may unhesitatingly take (what he requires) from the houses of those

15. (Or) he may take (it by force or fraud) from one who always takes and never gives, and who refuses to

16. Likewise he who has not eaten at (the time of) six meals, may take at (the time of) the seventh meal

(food) from a man who neglects his sacred duties, without (however) making a provision for the morrow,

17. Either from the threshingfloor, or from a field, or out of the house, or wherever he finds it; but if (the

18. (On such occasions) a Kshatriya must never take the property of a (virtuous Brahmana; but he who is

starving may appropriate the possessions of a Dasyu, or of one who neglects his sacred duties.

19. He who takes property from the wicked and bestows it on the virtuous, transforms himself into a boat,

20. The property of those who zealously offer sacrifices, the wise call the property of the gods; but the wealth

21. On him (who, for the reasons stated, appropriates another's possessions), a righteous king shall not inflict

punishment; for (in that case) a Brahmana pines with hunger through the Kshatriya's want of care.

22. Having ascertained the number of those dependent on such a man, and having fully considered his

learning and his conduct, the king shall allow him, out of his own property, a maintenance whereon he may

23. And after allotting to him a maintenance, the king must protect him in every way; for he obtains from

24. A Brahmana shall never beg from a Sudra property for a sacrifice; for a sacrificer, having begged (it from

25. A Brahmana who, having begged any property for a sacrifice, does not use the whole (for that purpose),

26. That sinful man, who, through covetousness, seizes the property of the gods, or the property of

27. In case the prescribed animal and Somasacrifices cannot be performed, let him always offer at the

28. But a twiceborn, who, without being in distress, performs his duties according to the law for times of

distress, obtains no reward for them in the next world; that is the opinion (of the sages).

29. By the Visvedevas, by the Sadhyas, and by the great sages (of the) Brahmana (caste), who were afraid

of perishing in times of distress, a substitute was made for the (principal) rule.

30. That evilminded man, who, being able (to fulfil) the original law, lives according to the secondary rule,

31. A Brahmana who knows the law need not bring any (offence) to the notice of the king; by his own power

32. His own power is greater than the power of the king; the Brahmana therefore, may punish his foes by his

33. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is

34. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a Vaisya

and a Sudra by their wealth, the chief of the twiceborn by muttered prayers and burntoblations.

35. The Brahmana is declared (to be) the creator (of the world), the punisher, the teacher, (and hence) a

benefactor (of all created beings); to him let no man say anything unpropitious, nor use any harsh words.

36. Neither a girl, nor a (married) young woman, nor a man of little learning, nor a fool, nor a man in great

37. For such (persons) offering a burntoblation sink into hell, as well as he to whom that (Agnihotra)

belongs; hence the person who sacrifices (for another) must be skilled in (the performance of) Vaitana (rites),

38. A Brahmana who, though wealthy, does not give, as fee for the performance of an Agnyadheya, a horse

sacred to Pragapati, becomes (equal to one) who has not kindled the sacred fires.

39. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account

40. The organs (of sense and action), honour, (bliss in) heaven, longevity, fame, offspring, and cattle are

destroyed by a sacrifice at which (too) small sacrificial fees are given; hence a man of small means should not

41. A Brahmana who, being an Agnihotrin, voluntarily neglects the sacred fires, shall perform a lunar

penance during one month; for that (offence) is equal to the slaughter of a son.

42. Those who, obtaining wealth from Sudras, (and using that) offer an Agnihotra, are priests officiating for

43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a Sudra,

the giver (of the wealth) shall always pass over his miseries (in the next world).

44. A man who omits a prescribed act, or performs a blamable act, or cleaves to sensual enjoyments, must

45. (All) sages prescribe a penance for a sin unintentionally committed; some declare, on the evidence of the

46. A sin unintentionally committed is expiated by the recitation of Vedic texts, but that which (men) in their

47. A twiceborn man, having become liable to perform a penance, be it by (the decree of) fate or by (an act)

committed in a former life, must not, before the penance has been performed, have intercourse with virtuous

48. Some wicked men suffer a change of their (natural) appearance in consequence of crimes committed in

49. He who steals the gold (of a Brahmana) has diseased nails; a drinker of (the spirituous liquor called) Sura,

black teeth; the slayer of a Brahmana, consumption; the violator of a Guru's bed, a diseased skin;

50. An informer, a foulsmelling nose; a calumniator, a stinking breath; a stealer of grain, deficiency in

51. A stealer of (cooked) food, dyspepsia; a stealer of the words (of the Veda), dumbness a stealer of clothes,

52. The stealer of a lamp will become blind; he who extinguishes it will become oneeyed; injury (to sentient

beings) is punished by general sickliness; an adulterer (will have) swellings (in his limbs).

53. Thus in consequence of a remnant of (the guilt of former) crimes, are born idiots, dumb, blind, deaf, and

54. Penances, therefore, must always be performed for the sake of purification, because those whose sins

55. Killing a Brahmana, drinking (the spirituous liquor called) Sura, stealing (the gold of a Brahmana),

adultery with a Guru's wife, and associating with such (offenders), they declare (to be) mortal sins

56. Falsely attributing to oneself high birth, giving information to the king (regarding a crime), and falsely

57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating forbidden food, or

(swallowing substances) unfit for food, are six (offences) equal to drinking Sura.

58. Stealing a deposit, or men, a horse, and silver, land, diamonds and (other) gems, is declared to be equal to

59. Carnal intercourse with sisters by the same mother, with (unmarried) maidens, with females of the lowest

castes, with the wives of a friend, or of a son, they declare to be equal to the violation of a Guru's bed.

60. Slaying kine, sacrificing for those who are unworthy to sacrifice, adultery, selling oneself, casting off

one's teacher, mother, father, or son, giving up the (daily) study of the Veda, and neglecting the (sacred

61. Allowing one's younger brother to marry first, marrying before one's elder brother, giving a daughter to,

62. Defiling a damsel, usury, breaking a vow, selling a tank, a garden, one's wife, or child,

63. Living as a Vratya, casting off a relative, teaching (the Veda) for wages, learning (the Veda) from a paid

64. Superintending mines (or factories) of any sort, executing great mechanical works, injuring (living)

plants, subsisting on (the earnings of) one's wife, sorcery (by means of sacrifices), and working (magic by

65. Cutting down green trees for firewood, doing acts for one's own advantage only, eating prohibited food,

66. Neglecting to kindle the sacred fires, theft, nonpayment of (the three) debts, studying bad books, and

67. Stealing grain, base metals, or cattle, intercourse with women who drink spirituous liquor, slaying

women, Sudras, Vaisyas, or Kshatriyas, and atheism, (are all) minor offences, causing loss of caste

68. Giving pain to a Brahmana (by a blow), smelling at things which ought not to be smelt at, or at spirituous

liquor, cheating, and an unnatural offence with a man, are declared to cause the loss of caste (Gatibhramsa)

69. Killing a donkey, a horse, a camel, a deer, an elephant, a goat, a sheep, a fish, a snake, or a buffalo, must

70. Accepting presents from blamed men, trading, serving Sudras, and speaking a falsehood, make (the

71. Killing insects, small or large, or birds, eating anything kept close to spirituous liquors, stealing fruit,

72. Learn (now) completely those penances, by means of which all the several offences mentioned (can) be

73. For his purification the slayer of a Brahmana shall make a hut in the forest and dwell (in it) during twelve

74. Or let him, of his own free will, become (in a battle) the target of archers who know (his purpose); or he

75. Or he may offer a horsesacrifice, a Svargit, a Gosava, an Abhigit, a Visvagit, a Trivrit, or an Agnishtut;

76. Or, in order to remove (the guilt of) slaying a Brahmana, he may walk one hundred yoganas, reciting one

77. Or he may present to a Brahmana, learned in the Vedas, whole property, as much wealth as suffices for

78. Or, subsisting on sacrificial food, he may walk against the stream along (the whole course of the river)

Sarasvati; or, restricting his food (very much), he may mutter thrice the Samhita of a Veda.

79. Having shaved off (all his hair), he may dwell at the extremity of the village, or in a cowpen, or in a

hermitage, or at the root of a tree, taking pleasure in doing good to cows and Brahmanas.

80. He who unhesitatingly abandons life for the sake of Brahmanas or of cows, is freed from (the guilt of) the

murder of a Brahmana, and (so is he) who saves (the life of) a cow, or of a Brahmana.

81. If either he fights at least three times (against robbers in defence of) a Brahmana's (property), or

reconquers the whole property of a Brahmana, or if he loses his life for such a cause, he is freed (from his

82. He who thus (remains) always firm in his vow, chaste, and of concentrated mind, removes after the lapse

83. Or he who, after confessing his crime in an assembly of the gods of the earth (Brahnanas), and the gods of

men (Kshatriyas), bathes (with the priests) at the close of a horsesacrifice, is (also) freed (from guilt).

84. The Brahmana is declared (to be) the root of the sacred law and the Kshatriya its top; hence he who has

85. By his origin alone a Brahmana is a deity even for the gods, and (his teaching is) authoritative for men,

86. (If) only three of them who are learned in the Veda proclaim the expiation for offences, that shall purify

87. A Brahmana who, with a concentrated mind, follows any of the (abovementioned) rules, removes the sin

88. For destroying the embryo (of a Brahmana, the sex of which was) unknown, for slaying a Kshatriya or a

Vaisya who are (engaged in or) have offered a (Vedic) sacrifice, or a (Brahmana) woman who has bathed

89. Likewise for giving false evidence (in an important cause), for passionately abusing the teacher, for

90. This expiation has been prescribed for unintentionally killing a Brahmana; but for intentionally slaying a

91. A twiceborn man who has (intentionally) drunk, through delusion of mind, (the spirituous liquor called)

Sura shall drink that liquor boilinghot; when his body has been completely scalded by that, he is freed from

92. Or he may drink cow's urine, water, milk, clarified butter or (liquid) cowdung boilinghot, until he dies;

93. Or, in order to remove (the guilt of) drinking Sura, he may eat during a year once (a day) at night grains

(of rice) or oilcake, wearing clothes made of cowhair and his own hair in braids and carrying (a wine cup as)

94. Sura, indeed, is the dirty refuse (mala) of grain, sin also is called dirt (mala); hence a Brahmana, a

95. Sura one must know to be of three kinds, that distilled from molasses (gaudi), that distilled from ground

rice, and that distilled from Madhukaflowers (madhvi); as the one (named above) even so are all (three

96. Sura, (all other) intoxicating drinks and decoctions and flesh are the food of the Yakshas, Rakshasas, and

Pisakas; a Brahmana who eats (the remnants of) the offerings consecrated to the gods, must not partake of

97. A Brahmana, stupefied by drunkenness, might fall on something impure, or (improperly) pronounce

98. When the Brahman (the Veda) which dwells in his body is (even) once (only) deluged with spirituous

99. The various expiations for drinking (the spirituous liquors called) Sura have thus been explained; I will

100. A Brahmana who has stolen the gold (of a Brahmana) shall go to the king and, confessing his deed, say,

101. Taking (from him) the club (which he must carry), the king himself shall strike him once, by his death

102. He who desires to remove by austerities the guilt of stealing the gold (of a Brahmana), shall perform the

penance (prescribed) for the slayer of a Brahmana, (living) in a forest and dressed in (garments) made of

103. By these penances a twiceborn man may remove the guilt incurred by a theft (of gold); but he may

104. He who has violated his Guru's bed, shall, after confessing his crime, extend himself on a heated iron

105. Or, having himself cut off his organ and his testicles and having taken them in his joined hands, he may

walk straight towards the region of Nirriti (the southwest), until he falls down (dead);

106. Or, carrying the foot of a bedstead, dressed in (garments of) bark and allowing his beard to grow, he

may, with a concentrated mind, perform during a whole year the Krikkhra (or hard, penance), revealed by

107. Or, controlling his organs, he may during three months continuously perform the lunar penance,

(subsisting) on sacrificial food or barleygruel, in order to remove (the guilt of) violating a Guru's bed.

108. By means of these penances men who have committed mortal sins (Mahapataka) may remove their guilt,

but those who committed minor offences, causing loss of caste, (Upapataka, can do it) by the various

109. He who has committed a minor offence by slaying a cow (or bull) shall drink during (the first) month (a

decoction of) barleygrains; having shaved all his hair, and covering himself with the hide (of the slain cow),

110. During the two (following) months he shall eat a small (quantity of food) without any factitious salt at

every fourth mealtime, and shall bathe in the urine of cows, keeping his organs under control.

111. During the day he shall follow the cows and, standing upright, inhale the dust (raised by their hoofs); at

night, after serving and worshipping them, he shall remain in the (posture, called) virasana.

112. Controlling himself and free from anger, he must stand when they stand, follow them when they walk,

113. (When a cow is) sick, or is threatened by danger from thieves, tigers, and the like, or falls, or sticks in a

114. In heat, in rain, or in cold, or when the wind blows violently, he must not seek to shelter himself,

115. Let him not say (a word), if a cow eats (anything) in his own or another's house or field or on the

116. The slayer of a cow who serves cows in this manner, removes after three months the guilt which he

117. But after he has fully performed the penance, he must give to (Brahmanas) learned in the Veda ten cows

and a bull, (or) if he does not possess (so much property) he must offer to them all he has.

118. Twiceborn men who have committed (other) minor offences (Upapataka), except a student who has

broken his vow (Avakirnin), may perform, in order to purify themselves, the same penance or also a lunar

119. But a student who has broken his vow shall offer at night on a crossway to Nirriti a oneeyed ass,

120. Having offered according to the rule oblations in the fire, he shall finally offer (four) oblations of

clarified butter to Vata, to Indra, to the teacher (of the gods, Brihaspati) and to Agni, reciting the Rik verse

121. Those who know the Veda declare that a voluntary effusion of semen by a twiceborn (youth) who

122. The divine light which the Veda imparts to the student, enters, if he breaks his vow, the Maruts,

123. When this sin has been committed, he shall go begging to seven houses, dressed in the hide of the

124. Subsisting on a single (daily meal that consists) of the alms obtained there and bathing at (the time of)

the three savanas (morning, noon, and evening), he becomes pure after (the lapse of) one year.

125. For committing with intent any of the deeds which cause loss of caste (Gatibhramsakara), (the offender)

shall perform a Samtapana Krikkhra; (for doing it) unintentionally, (the Krikkhra) revealed by Pragapati.

126. As atonement for deeds which degrade to a mixed caste (Samkara), and for those which make a man

unworthy to receive gifts (Apatra), (he shall perform) the lunar (penance) during a month; for (acts) which

render impure (Malinikaraniya) he shall scald himself during three days with (hot) barleygruel.

127. One fourth (of the penance) for the murder of a Brahmana is prescribed (as expiation) for (intentionally)

killing a Kshatriya, oneeighth for killing a Vaisya; know that it is onesixteenth for killing a virtuous Sudra.

128. But if a Brahmana unintentionally kills a Kshatriya, he shall give, in order to purify himself, one

129. Or he may perform the penance prescribed for the murderer of a Brahmana during three years,

controlling himself, wearing his hair in braids, staying far away from the village, and dwelling at the root of a

130. A Brahmana who has slain a virtuous Vaisya, shall perform the same penance during one year, or he

131. He who has slain a Sudra, shall perform that whole penance during six months, or he may also give ten

132. Having killed a cat, an ichneumon, a blue jay, a frog, a dog, an iguana, an owl, or a crow, he shall

133. Or he may drink milk during three days, or walk one hundred yoganas, or bathe in a river, or mutter the

134. For killing a snake, a Brahmana shall give a spade of black iron, for a eunuch a load of straw and a

135. For a boar a pot of clarified butter, for a partridge a drona of sesamumgrains, for a parrot a calf two

136. If he has killed a Hamsa, a Balaka, a heron, a peacock, a monkey, a falcon, or a Bhasa, he shall give a

137. For killing a horse, he shall give a garment, for (killing) an elephant, five black bulls, for (killing) a goat,

138. But for killing carnivorous wild beasts, he shall give a milchcow, for (killing) wild beasts that are not

139. For killing adulterous women of the four castes, he must give, in order to purify himself, respectively a

140. A twiceborn man, who is unable to atone by gifts for the slaughter of a serpent and the other (creatures

mentioned), shall perform for each of them, a Krikkhra (penance) in order to remove his guilt.

141. But for destroying one thousand (small) animals that have bones, or a whole cartload of boneless

142. But for killing (small) animals which have bones, he should give some trifle to a Brahmana; if he injures

143. For cutting fruittrees, shrubs, creepers, lianas, or flowering plants, one hundred Rikas must be

144. (For destroying) any kind of creature, bred in food, in condiments, in fruit, or in flowers, the expiation is

145. If a man destroys for no good purpose plants produced by cultivation, or such as spontaneously spring

up in the forest, he shall attend a cow during one day, subsisting on milk alone.

146. The guilt incurred intentionally or unintentionally by injuring (created beings) can be removed by means

of these penances; hear (now, how) all (sins) committed by partaking of forbidden food (or drink, can be

147. He who drinks unintentionally (the spirituous liquor, called) Varuni, becomes pure by being initiated

(again); (even for drinking it) intentionally (a penance) destructive to life must not be imposed; that is a

148. He who has drunk water which has stood in a vessel used for keeping (the spirituous liquor, called) Sura,

or other intoxicating drinks, shall drink during five (days and) nights (nothing but) milk in which the

149. He who has touched spirituous liquor, has given it away, or received it in accordance with the rule, or

has drunk water left by a Sudra, shall drink during three days water in which Kusagrass has been boiled.

150. But when a Brahmana who has partaken of Somajuice, has smelt the odour exhaled by a drinker of

Sura, he becomes pure by thrice suppressing his breath in water, and eating clarified butter.

151. (Men of) the three twiceborn castes who have unintentionally swallowed ordure or urine, or anything

152. The tonsure, (wearing) the sacred girdle, (carrying) a staff, going to beg, and the vows (incumbent on a

153. But he who has eaten the food of men, whose food must not be eaten, or the leavings of women and

Sudras, or forbidden flesh, shall drink barley (gruel) during seven (days and) nights.

154. A twiceborn man who has drunk (fluids that have turned) sour, or astringent decoctions, becomes,

though (these substances may) not (be specially) forbidden, impure until they have been digested.

155. A twiceborn man, who has swallowed the urine or ordure of a village pig, of a donkey, of a camel, of a

156. He who has eaten dried meat, mushrooms growing on the ground, or (meat, the nature of) which is

unknown, (or) such as had been kept in a slaughterhouse, shall perform the same penance.

157. The atonement for partaking of (the meat of) carnivorous animals, of pigs, of camels, of cocks, of crows,

158. If a twiceborn man, who has not returned (home from his teacher's house), eats food, given at a

monthly (Sraddha,) he shall fast during three days and pass one day (standing) in water.

159. But a student who on any occasion eats honey or meat, shall perform an ordinary Krikkhra (penance),

160. He who eats what is left by a cat, by a crow, by a mouse (or rat), by a dog, or by an ichneumon, or

(food) into which a hair or an insect has fallen, shall drink (a decoction of) the Brahmasuvarkala (plant).

161. He who desires to be pure, must not eat forbidden food, and must vomit up such as he has eaten

162. The various rules respecting penances for eating forbidden food have been thus declared; hear now the

163. The chief of the twiceborn, having voluntarily stolen (valuable) property, grain, or cooked food, from

the house of a castefellow, is purified by performing Krikkhra (penances) during a whole year.

164. The lunar penance has been declared to be the expiation for stealing men and women, and (for

165. He who has stolen objects of small value from the house of another man, shall, after restoring the (stolen

166. (To swallow) the five products of the cow (pankagavya) is the atonement for stealing eatables of various

167. Fasting during three (days and) nights shall be (the penance for stealing) grass, wood, trees, dry food,

168. To subsist during twelve days on (uncooked) grains (is the penance for stealing) gems, pearls, coral,

169. (For stealing) cotton, silk, wool, an animal with cloven hoofs, or one with uncloven hoofs, a bird,

perfumes, medicinal herbs, or a rope (the penance is to subsist) during three days (on) milk.

170. By means of these penances, a twiceborn man may remove the guilt of theft; but the guilt of

approaching women who ought not to be approached (agamya), he may expiate by (the following) penances.

171. He who has had sexual intercourse with sisters by the same mother, with the wives of a friend, or of a

son, with unmarried maidens, and with females of the lowest castes, shall perform the penance, prescribed for

172. He who has approached the daughter of his father's sister, (who is almost equal to) a sister, (the

daughter) of his mother's sister, or of his mother's full brother, shall perform a lunar penance.

173. A wise man should not take as his wife any of these three; they must not be wedded because they are

174. A man who has committed a bestial crime, or an unnatural crime with a female, or has had intercourse in

175. A twiceborn man who commits an unnatural offence with a male, or has intercourse with a female in a

cart drawn by oxen, in water, or in the daytime, shall bathe, dressed in his clothes.

176. A Brahmana who unintentionally approaches a woman of the Kandala or of (any other) very low caste,

who eats (the food of such persons) and accepts (presents from them) becomes an outcast; but (if he does it)

177. An exceedingly corrupt wife let her husband confine to one apartment, and compel her to perform the

178. If, being solicited by a man (of) equal (caste), she (afterwards) is again unfaithful, then a Krikkhra and a

179. The sin which a twiceborn man commits by dallying one night with a Vrishali, he removes in three

180. The atonement (to be performed) by sinners (of) four (kinds) even, has been thus declared; hear now the

181. He who associates with an outcast, himself becomes an outcast after a year, not by sacrificing for him,

teaching him, or forming a matrimonial alliance with him, but by using the same carriage or seat, or by eating

182. He who associates with any one of those outcasts, must perform, in order to atone for (such) intercourse,

183. The Sapindas and Samanodakas of an outcast must offer (a libation of) water (to him, as if he were

dead), outside (the village), on an inauspicious day, in the evening and in the presence of the relatives,

184. A female slave shall upset with her foot a pot filled with water, as if it were for a dead person; (his

185. But thenceforward it shall be forbidden to converse with him, to sit with him, to give him a share of the

186. And (if he be the eldest) his right of primogeniture shall be withheld and the additional share, due to the

eldest son; and his stead a younger brother, excelling in virtue, shall obtain the share of the eldest.

187. But when he has performed his penance, they shall bathe with him in a holy pool and throw down a new

188. But he shall throw that pot into water, enter his house and perform, as before, all the duties incumbent

189. Let him follow the same rule in the case of female outcasts; but clothes, food, and drink shall be given to

190. Let him not transact any business with unpurified sinners; but let him in no way reproach those who

191. Let him not dwell together with the murderers of children, with those who have returned evil for good,

and with the slayers of suppliants for protection or of women, though they may have been purified according

192. Those twiceborn men who may not have been taught the Savitri (at the time) prescribed by the rule, he

shall cause to perform three Krikkhra (penances) and afterwards initiate them in accordance with the law.

193. Let him prescribe the same (expiation) when twiceborn men, who follow forbidden occupations or

194. If Brahmanas acquire property by a reprehensible action, they become pure by relinquishing it,

195. By muttering with a concentrated mind the Savitri three thousand times, (dwelling) for a month in a

cowhouse, (and) subsisting on milk, (a man) is freed from (the guilt of) accepting presents from a wicked

196. But when he returns from the cowhouse, emaciated with his fast, and reverently salutes, (the

197. If he answers to the Brahmanas, 'Forsooth, (I will not offend again), 'he shall scatter (some) grass for the

cows; if the cows hallow that place (by eating the grass) the (Brahmana) shall readmit him (into their

198. He who has sacrificed for Vratyas, or has performed the obsequies of strangers, or a magic sacrifice

(intended to destroy life) or an Ahina sacrifice, removes (his guilt) by three Krikkhra (penances).

199. A twiceborn man who has cast off a suppliant for protection, or has (improperly) divulged the Veda,

200. He who has been bitten by a dog, a jackal, or a donkey, by a tame carnivorous animal, by a man, a horse,

a camel, or a (village) pig, becomes pure by suppressing his breath (Pranayama).

201. To eat during a month at each sixth mealtime (only), to recite the Samhita (of a Veda), and (to perform)

daily the Sakala oblations, are the means of purifying those excluded from society at repasts (Apanktya).

202. A Brahmana who voluntarily rode in a carriage drawn by camels or by asses, and he who bathed naked,

203. He who has relieved the necessities of nature, being greatly pressed, either without (using) water or in

water, becomes pure by bathing outside (the village) in his clothes and by touching a cow.

204. Fasting is the penance for omitting the daily rites prescribed by the Veda and for neglecting the special

205. He who has said 'Hum' to a Brahmana, or has addressed one of his betters with 'Thou,' shall bathe, fast

during the remaining part of the day, and appease (the person offended) by a reverential salutation.

206. He who has struck (a Brahmana) even with a blade of grass, tied him by the neck with a cloth, or

207. But he who, intending to hurt a Brahmana, has threatened (him with a stick and the like) shall remain in

hell during a hundred years; he who (actually) struck him, during one thousand years.

208. As many particles of dust as the blood of a Brahmana causes to coagulate, for so many thousand years

209. For threatening a Brahmana, (the offender) shall perform a Krikkhra, for striking him an Atikrikkhra, for

210. For the expiation of offences for which no atonement has been prescribed, let him fix a penance after

211. I will (now) describe to you those means, adopted by the gods, the sages, and the manes, through which

212. A twiceborn man who performs (the Krikkhra penance), revealed by Pragapati, shall eat during three

days in the morning (only), during (the next) three days in the evening (only), during the (following) three

213. (Subsisting on) the urine of cows, cowdung, milk, sour milk, clarified butter, and a decoction of

Kusagrass, and fasting during one (day and) night, (that is) called a Samtapana Krikkhra.

214. A twiceborn man who performs an Atikrikkhra (penance), must take his food during three periods of

three days in the manner described above, (but) one mouthful only at each meal, and fast during the last three

215. A Brahmana who performs a Taptakrikkhra (penance) must drink hot water, hot milk, hot clarified

butter and (inhale) hot air, each during three days, and bathe once with a concentrated mind.

216. A fast for twelve days by a man who controls himself and commits no mistakes, is called a Paraka

217. If one diminishes (one's food daily by) one mouthful during the dark (half of the month) and increases (it

in the same manner) during the bright half, and bathes (daily) at the time of three libations (morning, noon,

218. Let him follow throughout the same rule at the (Kandrayana, called) yavamadhyama (shaped like a

barleycorn), (but) let him (in that case) begin the lunar penance, (with a) controlled (mind), on the first day

219. He who performs the lunar penance of ascetics, shall eat (during a month) daily at midday eight

220. If a Brahmana, with concentrated mind, eats (during a month daily) four mouthfuls in a morning and

221. He who, concentrating his mind, eats during a month in any way thrice eighty mouthfuls of sacrificial

222. The Rudras, likewise the Adityas, the Vasus and the Maruts, together with the great sages, practised this

223. Burnt oblations, accompanied by (the recitation of) the Mahavyahritis, must daily be made (by the

penitent) himself, and he must abstain from injuring (sentient creatures), speak the truth, and keep himself

224. Let him bathe three times each day and thrice each night, dressed in his clothes; let him on no account

225. Let him pass the time standing (during the day) and sitting (during the night), or if he is unable (to do

that) let him lie on the (bare) ground; let him be chaste and observe the vows (of a student) and worship his

226. Let him constantly mutter the Savitri and (other) purificatory texts according to his ability; (let him)

carefully (act thus) on (the occasion of) all (other) vows (performed) by way of penance.

227. By these expiations twiceborn men must be purified whose sins are known, but let him purify those

whose sins are not known by (the recitation of) sacred texts and by (the performance of) burnt oblations.

228. By confession, by repentance, by austerity, and by reciting (the Veda) a sinner is freed from guilt, and in

229. In proportion as a man who has done wrong, himself confesses it, even so far he is freed from guilt, as a

230. In proportion as his heart loathes his evil deed, even so far is his body freed from that guilt.

231. He who has committed a sin and has repented, is freed from that sin, but he is purified only by (the

232. Having thus considered in his mind what results will arise from his deeds after death, let him always be

233. He who, having either unintentionally or intentionally committed a reprehensible deed, desires to be

234. If his mind be uneasy with respect to any act, let him repeat the austerities (prescribed as a penance) for

235. All the bliss of gods and men is declared by the sages to whom the Veda was revealed, to have austerity

236. (The pursuit of sacred) knowledge is the austerity of a Brahmana, protecting (the people) is the austerity

of a Kshatriya, (the pursuit of) his daily business is the austerity of a Vaisya, and service the austerity of a

237. The sages who control themselves and subsist on fruit, roots, and air, survey the three worlds together

238. Medicines, good health, learning, and the various divine stations are attained by austerities alone; for

239. Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached,

whatever is hard to be performed, all (this) may be accomplished by austerities; for austerity (possesses a

240. Both those who have committed mortal sin (Mahapataka) and all other offenders are severally freed

241. Insects, snakes, moths, bees, birds and beings, bereft of motion, reach heaven by the power of

242. Whatever sin men commit by thoughts, words, or deeds, that they speedily burn away by penance, if

243. The gods accept the offerings of that Brahmana alone who has purified himself by austerities, and grant

244. The lord, Pragapati, created these Institutes (of the sacred law) by his austerities alone; the sages

245. The gods, discerning that the holy origin of this whole (world) is from austerity, have thus proclaimed

246. The daily study of the Veda, the performance of the great sacrifices according to one's ability, (and)

patience (in suffering) quickly destroy all guilt, even that caused by mortal sins.

247. As a fire in one moment consumes with its bright flame the fuel that has been placed on it, even so he

248. The penances for sins (made public) have been thus declared according to the law; learn next the

249. Sixteen suppressions of the breath (Pranayama) accompanied by (the recitation of) the Vyahritis and of

the syllable Om, purify, if they are repeated daily, after a month even the murderer of a learned Brahmana.

250. Even a drinker of (the spirituous liquor called) Sura becomes pure, if he mutters the hymn (seen) by

Kutsa, 'Removing by thy splendour our guilt, O Agni,' (that seen) by Vasishtha, 'With their hymns the

Vasishthas woke the Dawn,' the Mahitra (hymn) and (the verses called) Suddhavatis.

251. Even he who has stolen gold, instantly becomes free from guilt, if he once mutters (the hymn beginning

with the words) 'The middlemost brother of this beautiful, ancient Hotripriest' and the Sivasamkalpa.

252. The violator of a Guru's bed is freed (from sin), if he repeatedly recites the Havishpantiya (hymn), (that

beginning) 'Neither anxiety nor misfortune,' (and that beginning) 'Thus, verily, thus,' and mutters the hymn

253. He who desires to expiate sins great or small, must mutter during a year the Ritverse 'May we remove

254. That man who, having accepted presents which ought not to be accepted, or having eaten forbidden

255. But he who has committed many sins, becomes pure, if he recites during a month the (four verses)

addressed to Soma and Rudra, and the three verses (beginning) 'Aryaman, Varuna, and Mitra,' while he

256. A grievous offender shall mutter the seven verses (beginning with) 'Indra,' for half a year; but he who

has committed any blamable act in water, shall subsist during a month on food obtained by begging.

257. A twiceborn man removes even very great guilt by offering clarified butter with the sacred texts

258. He who is stained by mortal sin, becomes pure, if, with a concentrated mind, he attends cows for a year,

259. Or if, pure (in mind and in body), he thrice repeats the Samhita of the Veda in a forest, sanctified by

three Paraka (penances), he is freed from all crimes causing loss of caste (pataka).

260. But if (a man) fasts during three days, bathing thrice a day, and muttering (in the water the hymn seen

261. As the horsesacrifice, the king of sacrifices, removes all sin, even so the Aghamarshana hymn effaces

262. A Brahmana who retains in his memory the Rigveda is not stained by guilt, though he may have

263. He who, with a concentrated mind, thrice recites the Riksamhita, or (that of the) Yagurveda; or (that of

the) Samaveda together with the secret (texts, the Upanishads), is completely freed from all sins.

264. As a clod of earth, falling into a great lake, is quickly dissolved, even so every sinful act is engulfed in

265. The Rikas, the Yagus (formulas) which differ (from the former), the manifold Saman (songs), must

be known (to form) the triple Veda; he who knows them, (is called) learned in the Veda.

266. The initial triliteral Brahman on which the threefold (sacred science) is based, is another triple Veda

1. 'O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee;

communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.'

2. To the great sages (who addressed him thus) righteous Bhrigu, sprung from Manu, answered, 'Hear the

3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results;

by action are caused the (various) conditions of men, the highest, the middling, and the lowest.

4. Know that the mind is the instigator here below, even to that (action) which is connected with the body,

5. Coveting the property of others, thinking in one's heart of what is undesirable, and adherence to false

6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four

7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal

intercourse with another man's wife, are declared to be the three kinds of (wicked) bodily action.

8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech,

9. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth)

something inanimate, in consequence (of sins) committed by speech, a bird, or a beast, and in consequence of

10. That man is called a (true) tridandin in whose mind these three, the control over his speech (vagdanda),

the control over his thoughts (manodanda), and the control over his body (kayadanda), are firmly fixed.

11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly

12. Him who impels this (corporeal) Self to action, they call the Kshetragna (the knower of the field); but him

who does the acts, the wise name the Bhutatman (the Self consisting of the elements).

13. Another internal Self that is generated with all embodied (Kshetragnas) is called Giva, through which (the

14. These two, the Great One and the Kshetragna, who are closely united with the elements, pervade him who

15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.

16. Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in

17. When (the evildoers) by means of that body have suffered there the torments imposed by Yama, (its

constituent parts) are united, each according to its class, with those very elements (from which they were

18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result

19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with

20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with

21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the

22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very five

23. Let (man), having recognised even by means of his intellect these transitions of the individual soul (which

depend) on merit and demerit, always fix his heart on (the acquisition of) merit.

24. Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the Self, with

25. When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently

26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and

hatred; such is the nature of these (three) which is (all) pervading and clings to everything created.

27. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then

28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of)

Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects).

29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed

by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness.

30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the

31. The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the

performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness.

32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in

33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours,

34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they

35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know

36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing,

37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know,

38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the

mark) of Activity, (the desire to gain) spiritual merit the mark of Goodness; each later) named quality is)

39. I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each

40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and

those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of

41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again)

threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of

42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals,

43. Elephants, horses, Sudras, and despicable barbarians, lions, tigers, and boars (are) the middling states,

44. Karanas, Suparnas and hypocrites, Rakshasas and Pisakas (belong to) the highest (rank of) conditions

45. Ghallas, Mallas, Natas, men who subsist by despicable occupations and those addicted to gambling and

46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations

47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the

48. Hermits, ascetics, Brahmanas, the crowds of the Vaimanika deities, the lunar mansions, and the Daityas

49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas

50. The sages declare Brahma, the creators of the universe, the law, the Great One, and the Undiscernible

51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three

classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out.

52. In consequence of attachment to (the objects of) the senses, and in consequence of the nonperformance

53. What wombs this individual soul enters in this world and in consequence of what actions, learn the

54. Those who committed mortal sins (mahapataka), having passed during large numbers of years through

dreadful hells, obtain, after the expiration of (that term of punishment), the following births.

55. The slayer of a Brahmana enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer,

56. A Brahmana who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large

57. A Brahmana who steals (the gold of a Brahmana shall pass) a thousand times (through the bodies) of

58. The violator of a Guru's bed (enters) a hundred times (the forms) of grasses, shrubs, and creepers,

likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds.

59. Men who delight in doing hurt (become) carnivorous (animals); those who eat forbidden food, worms;

thieves, creatures consuming their own kind; those who have intercourse with women of the lowest castes,

60. He who has associated with outcasts, he who has approached the wives of other men, and he who has

61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious

62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hamsa, for stealing water a Plava,

for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing

63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the kind

called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka.

64. For stealing silk a partridge, for stealing linen a frog, for stealing cottoncloth a crane, for stealing a cow

65. For stealing fine perfumes a muskrat, for stealing vegetables consisting of leaves a peacock, for stealing

cooked food of various kinds a porcupine, for stealing uncooked food a hedgehog.

66. For stealing fire he becomes a heron, for stealing householdutensils a masonwasp, for stealing dyed

67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a monkey,

for stealing a woman a bear, for stealing water a blackwhite cuckoo, for stealing vehicles a camel, for

68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten

sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal.

69. Women, also, who in like manner have committed a theft, shall incur guilt; they will become the females

70. But (men of the four) castes who have relinquished without the pressure of necessity their proper

occupations, will become the servants of Dasyus, after migrating into despicable bodies.

71. A Brahmana who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has

been vomited; and a Kshatriya, a Kataputana (Preta), who eats impure substances and corpses.

72. A Vaisya who has fallen off from his duty becomes a Maitrakshagyotika Preta, who feeds on pus; and a

73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them

74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births;

75. (The torture of) being tossed about in dreadful hells, Tamisra and the rest, (that of) the Forest with

76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and

77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold

78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to

79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked,

(labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies,

80. Old age against which there is no remedy, the pangs of diseases, afflictions of many various kinds, and

81. But with whatever disposition of mind (a man) forms any act, he reaps its result in a (future) body

82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure

83. Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the

organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss.

84. (If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has

been declared more efficacious (than the rest) for securing supreme happiness to man,

85. (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for

86. Among those six (kinds of) actions (enumerated) above, the performance of) the acts taught in the Veda

must ever be held to be most efficacious for ensuring happiness in this world and the next.

87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in

88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and cause a

continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of

89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravritta (such as cause

a continuation of mundane existence); but acts performed without any desire (for a reward), preceded by (the

acquisition) of (true) knowledge, are declared to be nivritta (such as cause the cessation of mundane

90. He who sedulously performs acts leading to future births (pravritta) becomes equal to the gods; but he

who is intent on the performance of those causing the cessation (of existence, nivritta) indeed, passes beyond

91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created

92. After giving up even the abovementioned sacrificial rites, a Brahmana should exert himself in

(acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda.

93. For that secures the attainment of the object of existence, especially in the case of a Brahmana, because

94. The Veda is the eternal eye of the manes, gods, and men; the Vedaordinance (is) both beyond the sphere

of (human) power, and beyond the sphere of (human) comprehension; that is a certain fact.

95. All those traditions (smriti) and those despicable systems of philosophy, which are not based on the Veda,

96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and

97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally

98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is)

99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme, which is the

100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he

101. As a fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns

102. In whatever order (a man) who knows the true meaning of the Vedascience may dwell, he becomes

103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who

remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more

distinguished than those who (only) remember (the words), men who follow (the teaching of the texts)

104. Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by

austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.

105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the

tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to

106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the

107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion

108. If it be asked how it should be with respect to (points of) the law which have not been (specially)

mentioned, (the answer is), 'that which Brahmanas (who are) Sishtas propound, shall doubtlessly have legal

109. Those Brahmanas must be considered as Sishtas who, in accordance with the sacred law, have studied

the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the

110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their

prescribed occupations, declares to be law, the legal (force of) that one must not dispute.

111. Three persons who each know one of the three principal Vedas, a logician, a Mimamsaka, one who

knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first

three orders shall constitute a (legal) assembly, consisting of at least ten members.

112. One who knows the Rigveda, one who knows the Yagurveda, and one who knows the Samaveda,

shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful

113. Even that which one Brahmana versed in the Veda declares to be law, must be considered (to have)

supreme legal (force, but) not that which is proclaimed by myriads of ignorant men.

114. Even if thousands of Brahmanas, who have not fulfilled their sacred duties, are unacquainted with the

Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the

115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his

116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brahmana

117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most

118. Let (every Brahmana), concentrating his mind, fully recognise in the Self all things, both the real and the

unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness.

119. The Self alone is the multitude of the gods, the universe rests on the Self; for the Self produces the

120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as identical with

the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his

sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his

121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of

hearing, on Vishnu as one with his (power of) motion, on Hara as the same with his strength, on Agni (Fire)

as identical with his speech, on Mitra as identical with his excretions, and on Pragapati as one with his organ

122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than

small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep (like abstraction).

123. Some call him Agni (Fire), others Manu, the Lord of creatures, others Indra, others the vital air, and

124. He pervades all created beings in the five forms, and constantly makes them, by means of birth, growth

125. He who thus recognises the Self through the Self in all created beings, becomes equal (minded)

126. A twiceborn man who recites these Institutes, revealed by Manu, will be always virtuous in conduct,