Chapter 1

mnum! @kam! AasInm! Ai-gMy mh;Ry>, itpUJy ywaNyaym! #d !"nm!

A#u!n!$ %&'%
1.1. The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped
him, spoke as follows:
-g!n! s!R!(aRna ywa!d) AnupU!R*>, ANt+-!ana " ,maRn! na- !.m!
AhRis$ %&'/
1.2. 'eign, divine one, to declare to us precisely and in due order the sacred laws of each of the !four chief"
castes !varna" and of the intermediate ones.
0!m! @ka- 12y s!R2y i!,an2y 2!y-u!>, Ai"N0y2y&Am-y2y
kayRt3!awRi!t! -a-$ %&'4
1.#. '$or thou, % &ord, alone knowest the purport, !i.e." the rites, and the knowledge of the soul, !taught" in this
whole ordinance of the 'elf(e)istent !'vayam*hu", which is unknowa*le and unfathoma*le.'
s t5> p67s! twa sMyg! Aimt&Aa-8a mha0mi->, 0yu!a"&A9yR tan! s!aRn!
mh;IRn! & :Uytam! #it$ %&';
1.+. ,e, whose power is measureless, *eing thus asked *y the high(minded great sages, duly honoured them,
and answered, '&isten-'
AasId) #dm! tma--Utm! A<atm! A=>(m!, At?yRm! Ai!<-y su@m! #!
s!Rt>$ %&'A
1... This !universe" e)isted in the shape of arkness, unperceived, destitute of distinctive marks, unattaina*le
*y reasoning, unknowa*le, wholly immersed, as it were, in deep sleep.
tt> 2!y-U+) -g!an! ABya- ByCyD! #dm!, mha-Utaid !6E&Aa-8a> aF+)
AasIt! tma-nud>$ %&'G
1./. Then the divine 'elf(e)istent !'vayam*hu, himself" indiscerni*le, !*ut" making !all" this, the great
elements and the rest, discerni*le, appeared with irresisti*le !creative" power, dispelling the darkness.
ya- Asa!! AtIiNHya1> sUIma- ABy> snatn>, s!R-Utmya- Ai"N0y> s @!
2!ym! JK-a5$, %&'L
1.0. ,e who can *e perceived *y the internal organ !alone", who is su*tile, indiscerni*le, and eternal, who
contains all created *eings and is inconceiva*le, shone forth of his own !will".
sa- Ai-Myay *+I+at! 2!at! iss6>u+) i!i!,a> 8a>, Ap @! ss8R&Ada5 tasu
!IyRm! A!as68t!$ %&'N
1.1. ,e, desiring to produce *eings of many kinds from his own *ody, first with a thought created the waters,
and placed his seed in them.
td) AOPm! A-!QR h5m shSa*usm&-m!, ti2mT! 8<- 2!y #Ua
s!R=a-kiptamh>$ %&'V
1.2. That !seed" *ecame a golden egg, in *rilliancy e3ual to the sun4 in that !egg" he himself was *orn as
5rahman, the progenitor of the whole world.
Aapa- n+a #it a-a Aapa- !5 n+sUn!>, ta yd) A2yayn pU!W t-n na+ay(>
2m6t>$ %&%'
1.16. The waters are called narah, !for" the waters are, indeed, the offspring of 7ara4 as they were his first
residence !ayana", he thence is named 7arayana.
yt! tt! ka+(m! ABy in0y sd)&Asd)&A0mk, td)&i!s67> s puX;a- =a-k-
#Ua&#it kI0yRt-$ %&%%
1.11. $rom that !first" cause, which is indiscerni*le, eternal, and *oth real and unreal, was produced that male
!8urusha", who is famed in this world !under the appellation of" 5rahman.
ti2mD! AOP- s -g!an! Ji;0!a pi+!0s+m!, 2!ym! @!a0mna- Myanat! td)
AOPm! Ak+a-d) iY,a$ %&%/
1.12. The divine one resided in that egg during a whole year, then he himself *y his thought !alone" divided it
into two halves4
taZya s *k=aZya " id! -Uim " inmRm-, mMy- Bya-m id**! "&A7a!!
Apa 2wan " *a[t$ %&%4
1.1#. 9nd out of those two halves he formed heaven and earth, *etween them the middle sphere, the eight points
of the hori:on, and the eternal a*ode of the waters.
JK\hR&A0mn*! "&@! mn> sd)&Asd)&A0mkm!, mns*! "&A]yhka+m! Ai-
mNta+m! ^[+m!$ %&%;
1.1+. $rom himself !atmanah" he also drew forth the mind, which is *oth real and unreal, likewise from the
mind egoism, which possesses the function of self(consciousness !and is" lordly4
mhaNtm! @! "&A0man s!aRi( i_&gu(ain ", i!;ya(a hIt`i( *n5>
pa&#iNHyai( "$ %&%A
1.1.. Moreover, the great one, the soul, and all !products" affected *y the three 3ualities, and, in their order, the
five organs which perceive the o*;ects of sensation.
t-;a 0!! A!y!an! sUIman! ;O(am! A]yimt&Aa-8sam!,
sin!-by&A0mma_asu s!R-Utain inmRm-$ %&%G
1.1/. 5ut, ;oining minute particles even of those si), which possess measureless power, with particles of
himself, he created all *eings.
yn! mUitR&A!y!a> sUImas! tain&#maNya:yiNt ;c), t2mat! & *+I+m!
#0yads! t2y mUitW mnIi;(>$ %&%L
1.10. 5ecause those si) !kinds of" minute particles, which form the !creator's" frame, enter !a(sri" these
!creatures", therefore the wise call his frame sarira, !the *ody."
td) Aai!*iNt -Utain mhaiNt sh kmRi->, mn*! "&A!y!5> sUIm5> s!R-
Utked) AByym!$ %&%N
1.11. That the great elements enter, together with their functions and the mind, through its minute parts the
framer of all *eings, the imperisha*le one.
t-;am! #d tu s@ana puX;a(a mha&Aa-8sam!, sUImaZya-
mUitRma_aZy> s-!0yByyad) Byym!$ %&%V
1.12. 5ut from minute *ody !(framing" particles of these seven very powerful 8urushas springs this !world", the
perisha*le from the imperisha*le.
Aafaf2y gu( 0!! @;am! A!aga-it p+> p+>, ya- ya- ya!itw*! "&@;a s s
ta!d) gu(> 2m6t>$ %&/'
1.26. 9mong them each succeeding !element" ac3uires the 3uality of the preceding one, and whatever place !in
the se3uence" each of them occupies, even so many 3ualities it is declared to possess.
s!-R;a tu s namain kmaRi( " p6wk) p6wk), !-d*hd-Zy @!&Ada5
p6wk) s2wa*! " inmRm-$ %&/%
1.21. 5ut in the *eginning he assigned their several names, actions, and conditions to all !created *eings", even
according to the words of the <eda.
kmaR0mna " d-!ana sa- As68t! ai(na -u>, saMyana " g( sUIm
y< "&@! snatnm!$ %&//
1.22. ,e, the &ord, also created the class of the gods, who are endowed with life, and whose nature is action4
and the su*tile class of the 'adhyas, and the eternal sacrifice.
Aii&!ayu&+i!Zys! tu _y #U snatnm!, Fda-h y<isij&AwRm! k9&y8u2&sam&=>
(m!$ %&/4
1.2#. 5ut from fire, wind, and the sun he drew forth the threefold eternal <eda, called =ik, >agus, and 'aman,
for the due performance of the sacrifice.
ka= ka=i!-I*! " n>_ai( has! twa, si+t> sag+an! & *5=an! smain i!;main "$
%&/;
1.2+. Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains,
plains, and uneven ground.
tpa- !a" +it "&@! kam " la-,m! @! ", s6i7 ss8R "&@!&#ma S7um!
#mD! #ma> 8a>$ %&/A
1.2.. 9usterity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to
call these *eings into e)istence.
kmR(a " i!!-kawW ,mR&A,ma5R By!-"yt!, YNY5+) Aya-8y"! "&#ma>
sun&F>naidi-> 8a>$ %&/G
1.2/. Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creatures to
*e affected *y the pairs !of opposites", such as pain and pleasure.
AOBya- ma_a i!nai*Nya- d*a,aRna tu ya> 2m6ta>, tai-> sa,Rm! #d
s!W s-!0ynupU!R*>$ %&/L
1.20. 5ut with the minute perisha*le particles of the five !elements" which have *een mentioned, this whole
!world" is framed in due order.
y tu kmRi( yi2mn! s Nyyuo wm -u>, s td) @! 2!y --8- s6Jyman>
pun> pun>$ %&/N
1.21. 5ut to whatever course of action the &ord at first appointed each !kind of *eings", that alone it has
spontaneously adopted in each succeeding creation.
ihS&AihS- m6F&lp+- ,mR&A,maR!! kt&An6t-, yd) y2y sa- Ad,at! sg-R
tt! t2y 2!ym! Aai!*t!$ %&/V
1.22. ?hatever he assigned to each at the !first" creation, no)iousness or harmlessness, gentleness or ferocity,
virtue or sin, truth or falsehood, that clung !afterwards" spontaneously to it.
ywa&ktu&i=qaNy6t!> 2!ym! @!&ktupyRy-, 2!ain 2!aNyi-pfNt- twa
kmaRi( d-ihn>$ %&4'
1.#6. 9s at the change of the seasons each season of its own accord assumes its distinctive marks, even so
corporeal *eings !resume in new *irths" their !appointed" course of action.
=a-kana tu i!!6ij&AwW mun&\ad&rX&padt>, #aU( >i_y !5by *UH "
in+!tRyt!$ %&4%
1.#1. 5ut for the sake of the prosperity of the worlds he caused the 5rahmana, the @shatriya, the <aisya, and the
'udra to proceed from his mouth, his arms, his thighs, and his feet.
iY,a ke0!a&A0mna- d-hm! A,-Rn puX;a- A-!t!, A,-Rn na+I t2ya s i!+a8m!
As68t! -u>$ %&4/
1.#2. ividing his own *ody, the &ord *ecame half male and half female4 with that !female" he produced <irag.
tps! ts!a&As68d) y tu s 2!y puX;a- i!+ac), t ma i!E&A2y s!R2y
S7a+ iY8sEma>$ %&44
1.##. 5ut know me, % most holy among the twice(*orn, to *e the creator of this whole !world", whom that male,
<irag, himself produced, having performed austerities.
Ah 8a> iss6>us! tu tps! ts!a su&Ft+m!, ptIn! 8anam! As68 mh;IRn!
Aaidta- d*,%&4;
1.#+. Then A, desiring to produce created *eings, performed very difficult austerities, and !there*y" called into
e)istence ten great sages, lords of created *eings,
m+Ii"m! Ai_&Aiq+sa5 pu=20y pu=h ltum!, "-ts !isu " -6gu na+dm!
@! "$ %&4A
1.#.. Mariki, 9tri, 9ngiras, 8ulastya, 8ulaha, @ratu, 8raketas, <asishtha, 5hrigu, and 7arada.
@t- mnUs! tu s@an! yan! As68n! -Ui+t-8s>, d-!an! d-!inkaya*! " mh;IW*!
"&Aimt&Aa-8s>$ %&4G
1.#/. They created seven other Manus possessing great *rilliancy, gods and classes of gods and great sages of
measureless power,
y>&+>2&ip*a"a*! " gN,!R&A]s+sa- Asu+an!, nagan! spaRn! sup(aW*! "
ipt`(a*! " p6wvg(m!$ %&4L
1.#0. >akshas !the servants of @u*era, the demons called" =akshasas and 8isakas, Bandharvas !or musicians of
the gods", 9psarases !the dancers of the gods", 9suras, !the snake(deities called" 7agas and 'arpas, !the *ird(
deities called" 'uparnas and the several classes of the manes,
i!futa- A*in&m-wa*! " +a-iht&#NH,nUi; ", Jxka&inwaRt&k-tU*! " Jya-tI
yzyuma!"ain "$ %&4N
1.#1. &ightnings, thunder*olts and clouds, imperfect !rohita" and perfect rain*ows, falling meteors, supernatural
noises, comets, and heavenly lights of many kinds,
ikD+an! !an+an! m02yan! i!i!,a*! " i!hqman!, p*Un! m6gan! mnuzya*!
" Bya=a*! "&J-yta-dt>$ %&4V
1.#2 !,orse(faced" @innaras, monkeys, fishes, *irds of many kinds, cattle, deer, men, and carnivorous *easts
with two rows of teeth,
keim&kIc&ptqa*! " yUka&mi>k&m0k.(m!, s!W " d*&m*k 2wa!+ "
p6wiv!,m!$ %&;'
1.+6. 'mall and large worms and *eetles, moths, lice, flies, *ugs, all stinging and *iting insects and the several
kinds of immova*le things.
@!m! @t5+) #d s!W md)&inya-gan! mha0mi->, ywakmR tpa-ya-gat!
s67 2wa!+&8qmm!$ %&;%
1.+1. Thus was this whole !creation", *oth the immova*le and the mova*le, produced *y those high(minded
ones *y means of austerities and at my command, !each *eing" according to !the results of" its actions.
y-;a tu ya{; kmR -Utanam! #h kIitRtm!, tt! twa !a- Ai-,a2yaim lmya-g
" 8Nmin$ %&;/
1.+2. 5ut whatever act is stated !to *elong" to !each of" those creatures here *elow, that A will truly declare to
you, as well as their order in respect to *irth.
p*!*! " m6ga*! "&@! Bya=a*! "&J-yta-dt>, +>ais " ip*a"a*! " mnuzya*! "
8+ayu8a>$ %&;4
1.+#. Cattle, deer, carnivorous *easts with two rows of teeth, =akshasas, 8isakas, and men are *orn from the
wom*.
AOPa8a> pi>(> spaR nla m02ya*! " kmpa>, yain
"&@!&ka+ai( 2w=8aNya5dkain "$ %&;;
1.++. $rom eggs are *orn *irds, snakes, crocodiles, fishes, tortoises, as well as similar terrestrial and a3uatic
!animals".
2!-d8 d*&m*k yUka&mi>k&m0k.(m!, rzm(*! "&Jp8ayNt- y"! "&ANyt!
ik i"d) ^{;m!$ %&;A
1.+.. $rom hot moisture spring stinging and *iting insects, lice, flies, *ugs, and all other !creatures" of that kind
which are produced *y heat.
Ji|}a> 2wa!+a> s!-R \I8&kaOP+a-ih(>, Aa-;My> ~=pakaNta \d&puzp&~=&
Jpga>$ %&;G
1.+/. 9ll plants, propagated *y seed or *y slips, grow from shoots4 annual plants !are those" which, *earing
many flowers and fruits, perish after the ripening of their fruit4
Apuzpa> ~=!Nta- y- t- !n2pty> 2m6ta>, puizp(> ~i=n*! "&@! !6>as! tu&J-
yt> 2m6ta>$ %&;L
1.+0. !Those trees" which *ear fruit without flowers are called vanaspati !lords of the forest"4 *ut those which
*ear *oth flowers and fruit are called vriksha.
gum&guxm tu i!i!, twa&@! t6(8aty>, \I8&kaOPXhaOy-! tana !xxy @! "$
%&;N
1.+1. 5ut the various plants with many stalks, growing from one or several roots, the different kinds of grasses,
the clim*ing plants and the creepers spring all from seed or from slips.
tmsa \d&p-( !-i7ta> kmRh-tuna, ANt>&s<a -!N0y-t-
sun&F>n&smiN!ta>$ %&;V
1.+2. These !plants" which are surrounded *y multiform arkness, the result of their acts !in former e)istences",
possess internal consciousness and e)perience pleasure and pain.
@td)&ANtas! tu gtya- #Uafa> smudata>, wa-+- Ai2mn! -Utssa+- in0y
sttyaiyin$ %&A'
1..6. The !various" conditions in this always terri*le and constantly changing circle of *irths and deaths to
which created *eings are su*;ect, are stated to *egin with !that of" 5rahman, and to end with !that of" these !;ust
mentioned immova*le creatures".
@! s!W s s67)!a&#d ma "&Ai"N0y&p+alm>, Aa0mNyNtdR,- -Uy> ka=
ka=-n pIPyn!$ %&A%
1..1. ?hen he whose power is incomprehensi*le, had thus produced the universe and men, he disappeared in
himself, repeatedly suppressing one period *y means of the other.
yda s d-!a- 8agitR td) @! "-7t- 8gt!, yda 2!ipit *aNt&A0ma tda
s!W inmI=it$ %&A/
1..2. ?hen that divine one wakes, then this world stirs4 when he slum*ers tran3uilly, then the universe sinks to
sleep.
ti2mn! 2!ipit tu 2!2w- kmR&A0man> *+Ii+(>, 2!kmRZya- in!tRNt- mn*! "
v=ainm! kmit$ %&A4
1..#. 5ut when he reposes in calm sleep, the corporeal *eings whose nature is action, desist from their actions
and mind *ecomes inert.
yugpt! tu =IyNt- yda ti2mn! mha0min, tda&Ay s!R-Uta0ma sun 2!ipit
in!6Rt>$ %&A;
1..+. ?hen they are a*sor*ed all at once in that great soul, then he who is the soul of all *eings sweetly
slum*ers, free from all care and occupation.
tma- Ay tu smai:0y i"+ ituit s&#iNHy>, n " 2! k.Xt- kmR tda&J0lamit
mUitRt>$ %&AA
1.... ?hen this !soul" has entered darkness, it remains for a long time united with the organs !of sensation", *ut
performs not its functions4 it then leaves the corporeal frame.
yda&A(umai_ka- -U0!a \I8 2wau "i+z(u ", smai!*it ss67s! tda
mUitW i!muait$ %&AG
1../. ?hen, *eing clothed with minute particles !only", it enters into vegeta*le or animal seed, it then assumes,
united !with the fine *ody", a !new" corporeal frame.
@! s 8at! & 2!gaZyam! #d s!W "+&A"+m!, s8I!yit "&A8S mapyit
"&AByy>$ %&AL
1..0. Thus he, the imperisha*le one, *y !alternately" waking and slum*ering, incessantly revivifies and destroys
this whole mova*le and immova*le !creation".
#d *a tu ke0!a&Asa5 mam! @! 2!ym! Aaidt>, i!i,!d) ahyam! Aas
m+Ii"&AdIys! 0!! Ah munIn!$ %&AN
1..1. 5ut he having composed these Anstitutes !of the sacred law", himself taught them, according to the rule, to
me alone in the *eginning4 ne)t A !taught them" to Mariki and the other sages.
@td) !a- Ay -6gu> *a :a!iyzy0y*-st>, @tQR ih mEa- Ai,8g- s!Rm!
@;a- Ain= muin>$ %&AV
1..2. 5hrigu, here, will fully recite to you these Anstitutes4 for that sage learned the whole in its entirety from
me.
tts! twa s t-n&Ja- mhi;R&mnuna -6gu>, tan! A#!Id) k;In! s!aRn! Ita0ma
:Uytam! #it$ %&G'
1./6. Then that great sage 5hrigu, *eing thus addressed *y Manu, spoke, pleased in his heart, to all the sages,
'&isten-'
2!ay-u!2y&A2y mna-> ;P)!bya mn!a- Ap+-, s67!Nt> 8a> 2!a> 2!a
mha0mana- mha&Aa-8s>$ %&G%
1./1. 'i) other high(minded, very powerful Manus, who *elong to the race of this Manu, the descendant of the
'elf(e)istent !'vayam*hu", and who have severally produced created *eings,
2!a+a-i";*! "&JEm*! " tamsa- +5!ts! twa, "a>u;*! " mhat-8a i!!2!t! & sut
@! "$ %&G/
1./2. !9re" 'varokisha, 9uttami, Tamasa, =aivata, @akshusha, possessing great lustre, and the son of <ivasvat.
2!ay-u!&Afa> s@&@t- mn!a- -Ui+t-8s>, 2!- 2!- ANt+- s!Rm! #dm!
J0paf&Apu*! "+&A"+m!$ %&G4
1./#. These seven very glorious Manus, the first among whom is 'vayam*huva, produced and protected this
whole mova*le and immova*le !creation", each during the period !allotted to him".
inm-;a d* "&A7a5 " kaua i_*t! tu ta> k=a, i_*t! k=a mutR> 2yad)
Aha-+a_ tu ta!t>$ %&G;
1./+. Cighteen nimeshas !twinklings of the eye, are one kashtha", thirty kashthas one kala, thirty kalas one
muhurta, and as many !muhurtas" one day and night.
Aha-+a_- i!-8t- sUya-R manu;&d5i!k-, +ai_> 2!gay -Utana "-7ay5
kmR(am! Ah>$ %&GA
1./.. The sun divides days and nights, *oth human and divine, the night !*eing intended" for the repose of
created *eings and the day for e)ertion.
ipy- +ai_&AhnI mas> i!-ags! tu p>ya->, kmR&"-7a2!! Ah> kez(> *u>
2!gay *!R+I$ %&GG
1.//. 9 month is a day and a night of the manes, *ut the division is according to fortnights. The dark !fortnight"
is their day for active e)ertion, the *right !fortnight" their night for sleep.
d5!- +ai_&AhnI !;W i!-ags! tya-> pun>, Ahs! t_&Jdgyn +ai_> 2yad) di>
(aynm!$ %&GL
1./0. 9 year is a day and a night of the gods4 their division is !as follows": the half year during which the sun
progresses to the north will *e the day, that during which it goes southwards the night.
#aU2y tu >pah2y yt! ma( smast>, @k5k*a- yugana tu lm*s! tn! in\a-,t$
%&GN
1./1. 5ut hear now the *rief !description of" the duration of a night and a day of 5rahman and of the several
ages !of the world, yuga" according to their order.
"0!ayaRd> shSai( !saR(a tt! ket yugm!, t2y ta!t! & *tI sMya sMya**!
" twai!,>$ %&GV
1./2. They declare that the @rita age !consists of" four thousand years !of the gods"4 the twilight preceding it
consists of as many hundreds, and the twilight following it of the same num*er.
#t+-;u s&sMy-;u s&sMya*-;u " i_;u, @kapay-n !tRNt- shSai( *tain " $
%&L'
1.06. An the other three ages with their twilights preceding and following, the thousands and hundreds are
diminished *y one !in each".
yd) @tt! pi+syatm! Aada!! @! "tuyuRgm!, @td) Yad*sahS d-!ana
yugm! J9yt-$ %&L%
1.01. These twelve thousand !years" which thus have *een ;ust mentioned as the total of four !human" ages, are
called one age of the gods.
d5i!kana yugana tu shS pi+syya, #aUm! @km! Ah+) <-y ta!tIy
+ai_m! @! "$ %&L/
1.02. 5ut know that the sum of one thousand ages of the gods !makes" one day of 5rahman, and that his night
has the same length.
td) !5 yugshSaNt #aU puOym! Ah+) i!F>, +ai_ " ta!tIm! @! t-
Aha-+a_i!da- 8na>$ %&L4
1.0#. Those !only, who" know that the holy day of 5rahman, indeed, ends after !the completion of" one
thousand ages !of the gods" and that his night lasts as long, !are really" men ac3uainted with !the length of" days
and nights.
t2y sa- Ah&inR*2y&ANt- su@> it\uMyt-, it\uj*! " s68it mn>
sd)&Asd)&A0mkm!$ %&L;
1.0+. 9t the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is
*oth real and unreal.
mn> s6i7 i!k.Xt- "a-fman iss6>ya, Aaka* 8ayt- t2mat! t2y *hd
gu( i!F>$ %&LA
1.0.. Mind, impelled *y !5rahman's" desire to create, performs the work of creation *y modifying itself, thence
ether is produced4 they declare that sound is the 3uality of the latter.
Aaka*at! tu i!k.!aR(at! s!RgN,!h> *ui">, \=!aT! 8ayt- !ayu> s !5
2p*R&gu(a- mt>$ %&LG
1.0/. 5ut from ether, modifying itself, springs the pure, powerful wind, the vehicle of all perfumes4 that is held
to possess the 3uality of touch.
!aya-+) Aip i!k.!aR(ad) i!+a-i"z(u tma-nudm!, Jya-it+) J0pft- -a2!t!
td) p&gu(m! J9yt-$ %&LL
1.00. 7e)t from wind modifying itself, proceeds the *rilliant light, which illuminates and dispels darkness4 that
is declared to possess the 3uality of colour4
Jya-it;*! " i!k.!aR(ad) Aapa- +s&gu(a> 2m6ta>, A|a- gN,&gu(a -Uim+)
#0y-;a s6i7+) Aaidt>$ %&LN
1.01. 9nd from light, modifying itself, !is produced" water, possessing the 3uality of taste, from water earth
which has the 3uality of smell4 such is the creation in the *eginning.
yd) ag! Yad*sahSm! Jidt d5i!k yugm!, td) @ks@it&gu( mN!Nt+m!
#h&J9yt-$ %&LV
1.02. The *efore(mentioned age of the gods, !or" twelve thousand !of their years", *eing multiplied *y seventy(
one, !constitutes what" is here named the period of a Manu !Manvantara".
mN!Nt+aOysyain sgR> sha+ @! ", lIPD! #!&@tt! k.Xt- p+m-uI pun>
pun>$ %&N'
1.16. The Manvantaras, the creations and destructions !of the world, are" num*erless4 sporting, as it were,
5rahman repeats this again and again.
"tuzpat! sk=a- ,mR> s0y "&@! ket- yug-, n&A,m-R(&Agm> k*! i"n!
mnuzyan! it !tRt-$ %&N%
1.11. An the @rita age harma is four(footed and entire, and !so is" Truth4 nor does any gain accrue to men *y
unrighteousness.
#t+-z!! Aagmad) ,mR> pad*s! 0!! A!+a-ipt>, "a5i+k&An6t&mayai-+)
,mR*! "&Ap5it pad*>$ %&N/
1.12. An the other !three ages", *y reason of !un;ust" gains !agama", harma is deprived successively of one
foot, and through !the prevalence of" theft, falsehood, and fraud the merit !gained *y men" is diminished *y one
fourth !in each".
A+a-ga> s!RisjawaR*! "tu!R;R*t&Ayu;>, ket- _-taid;u 1-;a Aayu+) sit
pad*>$ %&N4
1.1#. !Men are" free from disease, accomplish all their aims, and live four hundred years in the @rita age, *ut in
the Treta and !in each of" the succeeding !ages" their life is lessened *y one 3uarter.
!-d&Jm! Aayu+) m0yaRnam! Aai*;*! "&@! kmR(am!, ~=N0ynuyug =a-k- -
a!*! " *+Ii+(am!$ %&N;
1.1+. The life of mortals, mentioned in the <eda, the desired results of sacrificial rites and the !supernatural"
power of em*odied !spirits" are fruits proportioned among men according to !the character of" the age.
ANy- ketyug- ,maRs! _-taya Yap+- Ap+-, ANy- ki=yug- n`(a
yugasanupt>$ %&NA
1.1.. %ne set of duties !is prescri*ed" for men in the @rita age, different ones in the Treta and in the vapara,
and !again" another !set" in the @ali, in a proportion as !those" ages decrease in length.
tp> p+ ketyug- _-taya <anm! J9yt-, Yap+- y<m! @!ad+) danm! @k
k=a5 yug-$ %&NG
1.1/. An the @rita age the chief !virtue" is declared to *e !the performance of" austerities, in the Treta !divine"
knowledge, in the vapara !the performance of" sacrifices, in the @ali li*erality alone.
s!R2y&A2y tu sgR2y gui@&AwW s mha&fuit>, mun&\ad&rX&p}ana
p6wmaROykxpyt!$ %&NL
1.10. 5ut in order to protect this universe ,e, the most resplendent one, assigned separate !duties and"
occupations to those who sprang from his mouth, arms, thighs, and feet.
AMyapnm! AMyyn y8n ya8n twa, dan ith "&@! #aU(anam! Akxpyt!$
%&NN
1.11. To 5rahmanas he assigned teaching and studying !the <eda", sacrificing for their own *enefit and for
others, giving and accepting !of alms".
8ana +>( danm! #Jya&AMyynm! @! ", i!;y-z!! Asi*! " >i_y2y smast> $
%&NV
1.12. The @shatriya he commanded to protect the people, to *estow gifts, to offer sacrifices, to study !the <eda",
and to a*stain from attaching himself to sensual pleasures4
p*Una +>( danm! #Jya&AMyynm! @! ", !i(?pw k.sId " !5by2y kei;m!
@! "$ %&V'
1.26. The <aisya to tend cattle, to *estow gifts, to offer sacrifices, to study !the <eda", to trade, to lend money,
and to cultivate land.
@km! @! tu *UH2y -u> kmR smaid*t!, @t-;am! @! !(aRna *u:U;am!
AnsUyya$ %&V%
1.21. %ne occupation only the lord prescri*ed to the 'udra, to serve meekly even these !other" three castes.
rM!W na--+) m-Myt+> puX;> pi+kIitRt>, t2man! m-Mytm 0!! A2y munm!
J 2!y-u!a$ %&V/
1.22. Man is stated to *e purer a*ove the navel !than *elow"4 hence the 'elf(e)istent !'vayam*hu" has declared
the purest !part" of him !to *e" his mouth.
JEmaq&J|!a8! Jy-uad) #U(*! "&@! ,a+(at!, s!R2y&@!&A2y sgR2y
,mRta- #aU(> -u>$ %&V4
1.2#. 9s the 5rahmana sprang from !5rahman's" mouth, as he was the first(*orn, and as he possesses the <eda,
he is *y right the lord of this whole creation.
t ih 2!y-U> 2!ad) Aa2yat! tps! ts!a&Aidta- As68t!, hBy&kByai-!a1ay
s!R2y&A2y " gu@y-$ %&V;
1.2+. $or the 'elf(e)istent !'vayam*hu", having performed austerities, produced him first from his own mouth,
in order that the offerings might *e conveyed to the gods and manes and that this universe might *e preserved.
y2y&A2y-n sda&AiNt hByain i_id!&Aa-ks>, kByain "&@! ipt+> ik -Utm!
Ai,k tt>$ %&VA
1.2.. ?hat created *eing can surpass him, through whose mouth the gods continually consume the sacrificial
viands and the manes the offerings to the deadD
-Utana ai(n> :-ua> ai(na \uij8Ii!n>, \uijm0su n+a> :-ua n+-;u #aU(a>
2m6ta>$ %&VG
1.2/. %f created *eings the most e)cellent are said to *e those which are animated4 of the animated, those which
su*sist *y intelligence4 of the intelligent, mankind4 and of men, the 5rahmanas4
#aU(-;u " i!Yasa- i!Y0su ket&\ujy>, ket&\uij;u ktaR+> kt6R;u #U!-idn>$
%&VL
1.20. %f 5rahmanas, those learned !in the <eda"4 of the learned, those who recognise !the necessity and the
manner of performing the prescri*ed duties"4 of those who possess this knowledge, those who perform them4 of
the performers, those who know the 5rahman.
J0piE+) @! i!2y mUitR+) ,mR2y *a[tI, s ih ,maRwRm! J0pDa- #U-Uyay
kxpt-$ %&VN
1.21. The very *irth of a 5rahmana is an eternal incarnation of the sacred law4 for he is *orn to !fulfil" the
sacred law, and *ecomes one with 5rahman.
#aU(a- 8aymana- ih p6iwByam! Ai,8ayt-, ^[+> s!R-Utana ,mRka-*2y
gu@y-$ %&VV
1.22. 9 5rahmana, coming into e)istence, is *orn as the highest on earth, the lord of all created *eings, for the
protection of the treasury of the law.
s!W 2! #aU(2y&#d yt! ik i"t! & 8gtIgt, :5u-n&Ai-8n-n&#d s!W !5
#aU(a- AhRit$ %&%''
1.166. ?hatever e)ists in the world is, the property of the 5rahmana4 on account of the e)cellence of his origin
The 5rahmana is, indeed, entitled to all.
2!m! @! #aU(a- -uo- 2! !2t- 2! ddait ", Aan6*2yad) #aU(2y -uCt-
ih&#t+- 8na>$ %&%'%
1.161. The 5rahmana eats *ut his own food, wears *ut his own apparel, *estows *ut his own in alms4 other
mortals su*sist through the *enevolence of the 5rahmana.
t2y kmRi!!-k&AwW *-;a(am! AnupU!R*>, 2!ay-u!a- mnu+) ,Iman! #d
*am! Akxpyt!$ %&%'/
1.162. An order to clearly settle his duties those of the other !castes" according to their order, wise Manu sprung
from the 'elf(e)istent, composed these Anstitutes !of the sacred &aw".
i!F;a #aU(-n&#dm! AMy-tBy yt>, i*by-Zy*! " !By sMy) n&ANy-n
k-n i"t!$ %&%'4
1.16#. 9 learned 5rahmana must carefully study them, and he must duly instruct his pupils in them, *ut no*ody
else !shall do it".
#d *am! A,Iyana- #aU(> *ist&t>, mn2&!a9&d-h85+) in0y
kmRda-;5+) n i=]yt-$ %&%';
1.16+. 9 5rahmana who studies these Anstitutes !and" faithfully fulfils the duties !prescri*ed therein", is never
tainted *y sins, arising from thoughts, words, or deeds.
punait pio !bya*! " s@&s@ p+&A!+an!, p6iw!Im! Aip "&@!&#ma
ke0am! @ka- Aip sa- AhRit$ %&%'A
1.16.. ,e sanctifies any company !which he may enter", seven ancestors and seven descendants, and he alone
deserves !to possess" this whole earth.
#d 2!20yyn :-um! #d \uiji!!,Rnm!, #d y*2ym! Aayuzym! #d
in>:-ys p+m!$ %&%'G
1.16/. !To study" this !work" is the *est means of securing welfare, it increases understanding, it procures fame
and long life, it !leads to" supreme *liss.
Ai2mn! ,ma-R Ain=-n&Ja- gu(&da-;a5 " kmR(am!, "tu(aRm! Aip !(aRnam!
Aa"a+*! "&@! *a[t>$ %&%'L
1.160. An this !work" the sacred law has *een fully stated as well as the good and *ad 3ualities of !human"
actions and the immemorial rule of conduct, !to *e followed" *y all the four castes !varna".
Aa"a+> p+ma- ,mR> :uit&J> 2matR @! ", t2mad) Ai2mn! sda yua- in0y
2yad) Aa0m!an! iY8>$ %&%'N
1.161. The rule of conduct is transcendent law, whether it *e taught in the revealed te)ts or in the sacred
tradition4 hence a twice(*orn man who possesses regard for himself, should *e always careful to !follow" it.
Aa"a+ad) i!9yuta- i!a- n !-d~=m! Aut-, Aa"a+-( tu syu> sMpU(R~=-a8!
-!-t!$ %&%'V
1.162. 9 5rahmana who departs from the rule of conduct, does not reap the fruit of the <eda, *ut he who duly
follows it, will o*tain the full reward.
@!m! Aa"a+ta- {7)!a ,mR2y munya- git, s!R2y tpsa- mU=m! Aa"a+
8g6d> p+m!$ %&%%'
1.116. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct
to *e the most e)cellent root of all austerity.
8gt*! " smu0piE s2ka+i!i,m! @! " , t"yaR&Jp"a+ " an2y " p+ i!i,m!$
%&%%%
1.111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful
*ehaviour !towards Burus", the most e)cellent rule of *athing !on return from the teacher's house",
da+ai,gmn "&@! i!!ahana " =>(m!, mhay<i!,an " :ajkxp " *a[tm!$
%&%%/
1.112. !The law of" marriage and the description of the !various" marriage(rites, the regulations for the great
sacrifices and the eternal rule of the funeral sacrifices,
!6EIna =>( "&@! atk2y tain ", -Iy&A-Iy " *a5" " HBya(a *uijm! @!
"$ %&%%4
1.11#. The description of the modes of !gaining" su*sistence and the duties of a 'nataka, !the rules regarding"
lawful and for*idden food, the purification of men and of things,
I,mR&ya-g tap2y ma-> sNyasm! @! ", +a<*! " ,mRm! Ain=
kayaR(a " i!in(Rym!$ %&%%;
1.11+. 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,
sai>&i!,an " ,mW I&pusya-+) Aip, i!-ag,mW fUt " kOckana "
*a-,nm!$ %&%%A
1.11.. The rules for the e)amination of witnesses, the laws concerning hus*and and wife, the law of
!inheritance and" division, !the law concerning" gam*ling and the removal of !men nocuous like" thorns,
!5by&*UH&Jp"a+ " skI(aRna " s-!m!, Aapd)&,mW " !(aRna
ayitE&i!i, twa$ %&%%G
1.11/. !The law concerning" the *ehaviour of <aisyas and 'udras, the origin of the mi)ed castes, the law for all
castes in times of distress and the law of penances,
ssa+gmn "&@! i_i!, kmR&s-!m!, in>:-ys kmR(a " gu(&da-;p+I>
(m!$ %&%%L
1.110. The threefold course of transmigrations, the result of !good or *ad" actions, !the manner of attaining"
supreme *liss and the e)amination of the good and *ad 3ualities of actions,
d-*,maRn! & 8ait,maRn! k.=,maW*! " *a[tan!, pa;OP&g(,maW*! " *a-
Ai2mD! J!an! mnu>$ %&%%N
1.111. 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 Anstitutes.
ywa&#dm! J!an! & *a pu+a p67a- mnu+) mya, twa&#d yUym! A]yf
mt! & ska*at! & in\a-,t$ %&%%V
1.112. 9s Manu, in reply to my 3uestions, formerly promulgated these Anstitutes, even so learn ye also the
!whole work" from me.
Chapter 2
i!Yi|> s-i!t> si|+) in0ym! AY-;&+aigi->, dy-n&AZynu<ata- ya- ,mRs! t
in\a-,t$ /&'%
2.1. &earn that sacred law which is followed *y men learned !in the <eda" and assented to in their hearts *y the
virtuous, who are ever e)empt from hatred and inordinate affection.
kama0mta n *2ta n "&@!&#h&A20ykamta, kaMya- ih !-dai,gm>
kmRya-g*! " !5idk>$ /&'/
2.2. To act solely from a desire for rewards is not lauda*le, yet an e)emption from that desire is not !to *e
found" in this !world": for on !that" desire is grounded the study of the <eda and the performance of the actions,
prescri*ed *y the <eda.
skxp&mU=> kama- !5 y<a> skxp&s-!a>, tain ym,maR*! " s!-R
skxp8a> 2m6ta>$ /&'4
2.#. The desire !for rewards", indeed, has its root in the conception that an act can yield them, and in
conse3uence of !that" conception sacrifices are performed4 vows and the laws prescri*ing restraints are all
stated to *e kept through the idea that they will *ear fruit.
Akam2y ilya ka i"d) {byt- n&#h kihR i"t!, yd) yQR ih k.Xt- ik i"t! tt! tt!
kam2y "-i7tm!$ /&';
2.+. 7ot a single act here !*elow" appears ever to *e done *y a man free from desire4 for whatever !man" does, it
is !the result of" the impulse of desire.
t-;u sMyg! !tRmana- gm0ym+=a-ktam!, ywa skixpta*! "&#h s!aRn!
kaman! smut-$ /&'A
2... ,e who persists in discharging these !prescri*ed duties" in the right manner, reaches the deathless state and
even in this !life" o*tains !the fulfilment of" all the desires that he may have conceived.
!-da- Ain=a- ,mRmU= 2m6it&*I=- " tiYdam!, Aa"a+*! "&@! sa,Unam!
Aa0mns! tui7+) @! "$ /&'G
2./. The whole <eda is the !first" source of the sacred law, ne)t the tradition and the virtuous conduct of those
who know the !<eda further", also the customs of holy men, and !finally" self(satisfaction.
y> k*! i"t! k2y i"d) ,ma-R mnuna pi+kIitRt>, s s!a-R Ai-ihta- !-d-
s!R<anmya- ih s>$ /&'L
2.0. ?hatever law has *een ordained for any !person" *y Manu, that has *een fully declared in the <eda: for that
!sage was" omniscient.
s!W tu sm!-Iy&#d inin= <an">u;a, :uitamaOyta- i!Yan! 2!,m-R ini!*-t
!5$ /&'N
2.1. 5ut a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the
authority of the revealed te)ts, *e intent on !the performance of" his duties.
:uit&2m6it&Jidt ,mRm! Anuitun! ih man!>, #h kIitRm! A!aga-it -0y
"&AnuEm sunm!$ /&'V
2.2. $or that man who o*eys the law prescri*ed in the revealed te)ts and in the sacred tradition, gains fame in
this !world" and after death unsurpassa*le *liss.
:uits! tu !-da- i!<-ya- ,mR*a tu !5 2m6it>, t- s!aRw-Rz!! AmIma2y-
taZya ,ma-R ih in\R-a5$ /&%'
2.16. 5ut *y 'ruti !revelation" is meant the <eda, and *y 'mriti !tradition" the Anstitutes of the sacred law: those
two must not *e called into 3uestion in any matter, since from those two the sacred law shone forth.
ya- A!mNy-t t- mU=- h-tu*aa:yad) iY8>, s sa,ui-+) \ihzkaya-R nai2tka-
!-dinNdk>$ /&%%
2.11. Cvery twice(*orn man, who, relying on the Anstitutes of dialectics, treats with contempt those two sources
!of the law", must *e cast out *y the virtuous, as an atheist and a scorner of the <eda.
!-d> 2m6it> sda"a+> 2!2y " iym! Aa0mn>, @t"! "tui!R, ad> sa>ad)
,mR2y =>(m!$ /&%/
2.12. The <eda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to *e
visi*ly the fourfold means of defining the sacred law.
AwR&kam-z!! Asana ,mR<an i!,Iyt-, ,mW i8<asmanana ma( p+m
:uit>$ /&%4
2.1#. The knowledge of the sacred law is prescri*ed for those who are not given to the ac3uisition of wealth and
to the gratification of their desires4 to those who seek the knowledge of the sacred law the supreme authority is
the revelation !'ruti".
:uitY5, tu y_ 2yat! t_ ,maR!! J-a5 2m6ta5, J-a!! Aip ih ta5 ,ma5R
sMyg! Ja5 mnIi;i->$ /&%;
2.1+. 5ut when two sacred te)ts !'ruti" are conflicting, *oth are held to *e law4 for *oth are pronounced *y the
wise !to *e" valid law.
Jidt- Anuidt- "&@! smyaMyui;t- twa, s!Rwa !tRt- y< #it&#y !5idkI :uit>$
/&%A
2.1.. !Thus" the !9gnihotra" sacrifice may *e !optionally" performed, at any time after the sun has risen, *efore
he has risen, or when neither sun nor stars are visi*le4 that !is declared" *y <edic te)ts.
in;-k&Aid&bm*an&ANta- m5+) y2y&Jidta- i!i,>, t2y *a- Ai,ka+a-
Ai2mT! <-ya- n&ANy2y k2y i"t!$ /&%G
2.1/. @now that he for whom !the performance of" the ceremonies *eginning with the rite of impregnation
!Bar*hadhana" and ending with the funeral rite !9ntyeshti" is prescri*ed, while sacred formulas are *eing
recited, is entitled !to study" these Anstitutes, *ut no other man whatsoever.
s+2!tI&{*Y0ya-+) d-!nfa-+) yd) ANt+m!, t d-!inimRt d-*
#Ua!tW ">t-$ /&%L
2.10. That land, created *y the gods, which lies *etween the two divine rivers 'arasvati and rishadvati, the
!sages" call 5rahmavarta.
ti2mn! d-*- y Aa"a+> pa+MpyRlmagt>, !(aRna s&ANt+a=ana s sda"a+
J9yt-$ /&%N
2.11. The custom handed down in regular succession !since time immemorial" among the !four chief" castes
!varna" and the mi)ed !races" of that country, is called the conduct of virtuous men.
k.X>-_ " m02ya*! " paa=a> *U+s-nka>, @; #Ui;Rd-*a- !5 #Ua!taRd)
AnNt+>$ /&%V
2.12. The plain of the @urus, the !country of the" Matsyas, 8ankalas, and 'urasenakas, these !form", indeed, the
country of the 5rahmarshis !5rahmanical sages, which ranks" immediately after 5rahmavarta.
@td) d-*sUt2y ska*ad) A8Nmn>, 2! 2! "i+_ i*>-+n! p6iwBya
s!Rman!a>$ /&/'
2.26. $rom a 5rahmana, *orn in that country, let all men on earth learn their several usages.
ihm!d)&i!NMyya-+) mMy yt! ag! i!n*nad) Aip, 0yg! @! yaga"! "
mMyd-*> kIitRt>$ /&/%
2.21. That !country" which !lies" *etween the ,imavat and the <indhya !mountains" to the east of 8rayaga and
to the west of <inasana !the place where the river 'arasvati disappears" is called Madhyadesa !the central
region".
Aa smuHat! tu !5 pU!aRd) Aa smuHa"! " pitmat!, tya-+) @!&ANt+
igya-R+) AayaR!tW i!F+) \u,a>$ /&//
2.22. 5ut !the tract" *etween those two mountains !;ust mentioned", which !e)tends" as far as the eastern and the
western oceans, the wise call 9ryavarta !the country of the 9ryans".
kez(sa+s! tu "+it m6ga- y_ 2!-a!t>, s <-ya- yi<ya- d-*a- M=-md-*s! 0!!
At> p+>$ /&/4
2.2#. That land where the *lack antelope naturally roams, one must know to *e fit for the performance of
sacrifices4 !the tract" different from that !is" the country of the Mlekkhas !*ar*arians".
@ta(! iY8atya- d-*an! s:y-+n! yt>, *UHs! tu yi2mn! ki2mn! !a in!s-d)
!6iEki*Rt>$ /&/;
2.2+. &et twice(*orn men seek to dwell in those !a*ove(mentioned countries"4 *ut a 'udra, distressed for
su*sistence, may reside anywhere.
@;a ,mR2y !a- ya-in> smas-n kIitRta, s-!*! "&A2y s!R2y !(R,maRn!
in\a-,t$ /&/A
2.2.. Thus has the origin of the sacred law *een succinctly descri*ed to you and the origin of this universe4
learn !now" the duties of the castes !varna".
!5idk5> kmRi-> puOy5+) in;-kaid+) iY8Nmnam!, kayR> *+I+s2ka+>
pa!n> -0y "&#h "$ /&/G
2.2/. ?ith holy rites, prescri*ed *y the <eda, must the ceremony on conception and other sacraments *e
performed for twice(*orn men, which sanctify the *ody and purify !from sin" in this !life" and after death.
ga-5R+) ha-m5+) 8atkmR&"a5P&ma5CI&in\N,n5>, \5i8k gai-Rk "&@na-
iY8anam! Apm6Jyt-$ /&/L
2.20. 5y *urnt o*lations during !the mother's" pregnancy, *y the Batakarman !the ceremony after *irth", the
@auda !tonsure", and the Maungi*andhana !the tying of the sacred girdle of Munga grass" is the taint, derived
from *oth parents, removed from twice(*orn men.
2!aMyay-n t5+) ha-m5s! _5i!f-n&#Jyya sut5>, mhay<5*! " y<5*! "
#aUI&#y ilyt- tnu>$ /&/N
2.21. 5y the study of the <eda, *y vows, *y *urnt o*lations, *y !the recitation of" sacred te)ts, *y the
!ac3uisition of the" threefold sacred science, *y offering !to the gods, =ishis, and manes", *y !the procreation of"
sons, *y the great sacrifices, and *y !'rauta" rites this !human" *ody is made fit for !union with" 5rahman.
a) nai-!,Rnat! pusa- 8atkmR i!,Iyt-, m!t! a*n "&A2y
ih+Oy&m,u&sipR;am!$ /&/V
2.22. 5efore the navel(string is cut, the Batakarman !*irth(rite" must *e performed for a male !child"4 and while
sacred formulas are *eing recited, he must *e fed with gold, honey, and *utter.
nam,-y d*Mya tu Yadbya !a&A2y ka+y-t!, puOy- itwa5 mut-R !a
n>_- !a gu(aiN!t-$ /&4'
2.#6. 5ut let !the father perform or" cause to *e performed the 7amadheya !the rite of naming the child", on the
tenth or twelfth !day after *irth", or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation.
mqxy #aU(2y 2yat! >i_y2y \=aiN!tm!, !5by2y ,nsyu *UH2y tu
8ugui]stm!$ /&4%
2.#1. &et !the first part of" a 5rahmana's name !denote something" auspicious, a @shatriya's *e connected with
power, and a <aisya's with wealth, *ut a 'udra's !e)press something" contempti*le.
*mR!d) #aU(2y 2yad) +a<a- +>asmiN!tm!, !5by2y pui7&syu *UH2y
-zysyutm!$ /&4/
2.#2. !The second part of" a 5rahmana's !name" shall *e !a word" implying happiness, of a @shatriya's !a word"
implying protection, of a <aisya's !a term" e)pressive of thriving, and of a 'udra's !an e)pression" denoting
service.
I(a sun&Jfm! Alp+ i!2p7&AwW mna-h+m!, mqxy dIwR!(R&ANtm!
Aa*I!aRd&Ai-,an!t!$ /&44
2.##. The names of women should *e easy to pronounce, not imply anything dreadful, possess a plain meaning,
*e pleasing and auspicious, end in long vowels, and contain a word of *enediction.
"tuw-R mais ktRBy i**a-+) inzlm( g6hat!, ;u- ADa*n mais yd)
!a&#7 mq= k.=-$ /&4;
2.#+. An the fourth month the 7ishkramana !the first leaving of the house" of the child should *e performed, in
the si)th month the 9nnaprasana !first feeding with rice", and optionally !any other" auspicious ceremony
re3uired *y !the custom of" the family.
"UPakmR iY8atIna s!-R;am! @! ,mRt>, wm- Ahd- t6tIy- !a ktRBy
:uit"a-dnat!$ /&4A
2.#.. 9ccording to the teaching of the revealed te)ts, the @udakarman !tonsure" must *e performed, for the sake
of spiritual merit, *y all twice(*orn men in the first or third year.
g-aR7m- Ahd- k.!IRt #aU(2y&Jpnaynm!, g-aRd) @kad*- +a<a- g-aRt! tu
Yad*- i!*>$ /&4G
2.#/. An the eighth year after conception, one should perform the initiation !upanayana" of a 5rahmana, in the
eleventh after conception !that" of a @shatriya, *ut in the twelfth that of a <aisya.
#U!"Rs&kam2y kaya-R i!2y pam-, +a<a- \=&AiwRn> ;u-
!5by2y&#h&AiwRna- A7m-$ /&4L
2.#0. !The initiation" of a 5rahmana who desires proficiency in sacred learning should take place in the fifth
!year after conception", !that" of a @shatriya who wishes to *ecome powerful in the si)th, !and that" of a <aisya
who longs for !success in his" *usiness in the eighth.
Aa ;a-d*ad) #aU(2y sai!_I n&Ait!tRt-, Aa Yai!*at! >_\N,a-+) Aa
"tui!W*t-+) i!*>$ /&4N
2.#1. The !time for the" 'avitri !initiation" of a 5rahmana does not pass until the completion of the si)teenth
year !after conception", of a @shatriya until the completion of the twenty(second, and of a <aisya until the
completion of the twenty(fourth.
At rM!W _ya- A]y-t- ywaka=m! As2keta>, sai!_Ipitta a0ya
-!N0yayRi!gihRta>$ /&4V
2.#2. 9fter those !periods men of" these three !castes" who have not received the sacrament at the proper time,
*ecome <ratyas !outcasts", e)cluded from the 'avitri !initiation" and despised *y the 9ryans.
n&@t5+) ApUt5+) i!i,!d) Aapfip ih kihR i"t!, #aUan! ya5na*! "
s\N,an! n&A"+-d) #aU(> sh$ /&;'
2.+6. ?ith such men, if they have not *een purified according to the rule, let no 5rahmana ever, even in times of
distress, form a conne)ion either through the <eda or *y marriage.
kaz(R&+a5+!&\a2tain "maRi( #U"ai+(>, !sI+D!
AanupUBy-R( *a(&>a5m&Ai!kain "$ /&;%
2.+1. &et students, according to the order !of their castes", wear !as upper dresses" the skins of *lack antelopes,
spotted deer, and he(goats, and !lower garments" made of hemp, fla) or wool.
ma5CI i_!6t! sma I(a kayaR i!2y m-n=a, >i_y2y tu ma5!IR Jya !5by2y
*(taNt!I$ /&;/
2.+2. The girdle of a 5rahmana shall consist of a of a triple cord of Munga grass, smooth and soft4 !that" of a
@shatriya, of a *owstring, made of Murva fi*res4 !that" of a <aisya, of hempen threads.
muCa=a-- tu ktRBya> k.*&AbmNtk&\x!85>, i_!6ta iNwna&@k-n i_i-> pai-
+) @! !a$ /&;4
2.+#. Af Munga grass !and so forth" *e not procura*le, !the girdles" may *e made of @usa, 9smantaka, and
5al*aga !fi*res", with a single threefold knot, or with three or five !knots according to the custom of the
family".
kapaRsm! Jp!It 2yad) i!2y&rM!R!6t i_!6t!, *(&sU_my +a<a-
!5by2y&Ai!ksa5i_km!$ /&;;
2.++. The sacrificial string of a 5rahmana shall *e made of cotton, !shall *e" twisted to the right, !and consist" of
three threads, that of a @shatriya of hempen threads, !and" that of a <aisya of woollen threads.
#aU(a- \5x!&pa=a*a5 >i_ya- !ac&naid+a5, p5=!&AFM\+a5 !5bya- dOPan!
AhRiNt ,mRt>$ /&;A
2.+.. 9 5rahmana shall !carry", according to the sacred law, a staff of 5ilva or 8alasa4 a @shatriya, of <ata or
@hadira4 !and" a <aisya, of 8ilu or Edum*ara.
k-*aiNtka- #aU(2y dOP> kayR> ma(t>, ==acsiMmta- +a<> 2yat! tu
nasaiNtka- i!*>$ /&;G
2.+/. The staff of a 5rahmana shall *e made of such length as to reach the end of his hair4 that of a @shatriya, to
reach his forehead4 !and" that of a <aisya, to reach !the tip of his" nose.
k8!s! t- tu s!-R 2yu+) A(a> sa5My&d*Rna>, AnuY-gk+a n`(a s&0!"a-
Aniii;ta>$ /&;L
2.+0. &et all the staves *e straight, without a *lemish, handsome to look at, not likely to terrify men, with their
*ark perfect, unhurt *y fire.
itg61&^i]st dOPm! Jp2way " -a2k+m!, di>( p+I0y&Aii "+-d) -5>
ywai!i,$ /&;N
2.+1. ,aving 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 *eg alms according to the prescri*ed rule.
-!t! & pU!W "+-d) -5>m! JpnIta- iY8a-Em>, -!n! & mMy tu +a8Nya- !5bys!
tu -!d)&JE+m!,/&;V
2.+2. 9n initiated 5rahmana should *eg, *eginning !his re3uest with the word" lady !*havati"4 a @shatriya,
placing !the word" lady in the middle, *ut a <aisya, placing it at the end !of the formula".
mat+ !a 2!sa+ !a matu+) !a -ignIy in8am!, i->-t i->am! wm ya "&@n
n&A!many-t!$ /&A'
2..6. &et him first *eg food of his mother, or of his sister, or of his own maternal aunt, or of !some other" female
who will not disgrace him !*y a refusal".
sma0y tu td) -5> ya!dDm! Amayya, in!-f gu+!- AIyad) Aa"My
a)mun> *ui">$ /&A%
2..1. ,aving collected as much food as is re3uired !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 *y sipping water.
Aayuzy a)&muna- -uo- y*2y di>(a&mun>, i:y 0y)&muna- -uo- kt
-uo- 1ud)&mun>$ /&A/
2..2. !,is meal will procure" long life, if he eats facing the east4 fame, if he turns to the south4 prosperity, if he
turns to the west4 truthfulness, if he faces the east.
Jp2p6by iY8a- in0ym! ADm! Afat! smaiht>, -u!a "&Jp2p6*-t! sMyg!
Ai|> nain " s2p6*-t!$ /&A4
2..#. &et a twice(*orn man always eat his food with concentrated mind, after performing an a*lution4 and after
he has eaten, let him duly cleanse himself with water and sprinkle the cavities !of his head".
pU8y-d) A*n in0ym! Afa"! "&@td) Ak.0syn!, {7)!a zy-t! sId-"! "
itnNd-"! " s!R*>$ /&A;
2..+. &et him always worship his food, and eat it without contempt4 when he sees it, let him re;oice, show a
pleased face, and pray that he may always o*tain it.
pUi8t 1*n in0y \=m! r8W " ymit, ApUi8t tu td) -um! J-y na*y-d)
#dm!$ /&AA
2.... $ood, that is always worshipped, gives strength and manly vigour4 *ut eaten irreverently, it destroys them
*oth.
n&Jim7 k2y i"d) dfan! n&Afad) @tt! twa&ANt+a, n "&@!&A0y*n k.
yaRn! n "&Jim7> ?! i"d) 8-t!$ /&AG
2../. &et him not give to any man what he leaves, and *eware of eating *etween !the two meal(times"4 let him
not over(eat himself, nor go anywhere without having purified himself !after his meal".
An! & Aa+a-vym! Anayuzym! A2!vyW "&Ait-a-8nm!, ApuOy =a-ki!iY7
t2mat! tt! pi+!8Ry-t!$ /&AL
2..0. C)cessive eating is pre;udicial to health, to fame, and to !*liss in" heaven4 it prevents !the ac3uisition of"
spiritual merit, and is odious among men4 one ought, for these reasons, to avoid it carefully.
#aU-( i!s! tIw-Rn in0yka=m! Jp2p6*-t!, kay&_5di*kaZya !a n ipy-( kda
"n$ /&AN
2..1. &et a 5rahmana always sip water out of the part of the hand !tirtha" sacred to 5rahman, or out of that
sacred to @a !8ragapati", or out of !that" sacred to the gods, never out of that sacred to the manes.
AqumU=2y t=- #aU tIwW ">t-, kaym! Aqi=mU=- A- d-! ipy tya-+)
A,>$ /&AV
2..2. They call !the part" at the root of the thum* the tirtha sacred to 5rahman, that at the root of the !little"
finger !the tirtha" sacred to @a !8ragapati", !that" at the tips !of the fingers, the tirtha" sacred to the gods, and
that *elow !*etween the inde) and the thum*, the tirtha" sacred to the manes.
i_+) Aa"am-d) Ap> pU!W iY> m6Jyat! tta- munm!, nain "&@! 2p6*-d)
Ai|+) Aa0man i*+ @! "$ /&G'
2./6. &et him first sip water thrice4 ne)t twice wipe his mouth4 and, lastly, touch with water the cavities !of the
head", !the seat of" the soul and the head.
An! & Jz(ai-+) A~-nai-+) Ai|s! tIw-Rn ,mRi!t!, *a5"&^]su>
s!Rda&A"am-d) @kaNt- av&Jd)&mun>$ /&G%
2./1. ,e who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither
hot nor frothy, with the !prescri*ed" tirtha, in a lonely place, and turning to the east or to the north.
ai-> pUyt- i!> kOgai-s! tu -Uimp>, !5bya- Ai|> ai*tai-s! tu *UH>
2p67ai-+) ANtt>$ /&G/
2./2. 9 5rahmana is purified *y water that reaches his heart, a @shatriya *y water reaching his throat, a <aisya
*y water taken into his mouth, !and" a 'udra *y water touched with the e)tremity !of his lips".
Jjt- di>n- pa(a!! Jp!ItI&J9yt- iY8>, sBy- a"Ina!ItI in!ItI kOs}n-$ /&G4
2./#. 9 twice(*orn 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"4 !when his" left !arm" is raised !and the string, or the dress, passed
under it, rests on the right shoulder, he is called" prakinavitin4 and nivitin when it hangs down !straight" from
the neck.
m-n=am! Ai8n dOPm! Jp!It kmOum!, A]su a2y i!n7ain g6It&ANyain
m!t!$ /&G;
2./+. ,is girdle, the skin !which serves as his upper garment", his staff, his sacrificial thread, !and" his water(pot
he must throw into water, when they have *een damaged, and take others, reciting sacred formulas.
k-*aNt> ;a-P*- !;-R #aU(2y i!,Iyt-, +a8Ny\N,a-+) Yai!*- !5by2y i,k-
mt>$ /&GA
2./.. !The ceremony called" @esanta !clipping the hair" is ordained for a 5rahmana in the si)teenth year !from
conception"4 for a @shatriya, in the twenty(second4 and for a <aisya, two !years" later than that.
Amika tu kayaR&#y I(am! Aa!6d) A*-;t>, s2ka+awW *+I+2y ywaka=
ywalmm!$ /&GG
2.//. This whole series !of ceremonies" must *e performed for females !also", in order to sanctify the *ody, at
the proper time and in the proper order, *ut without !the recitation of" sacred te)ts.
!5!aihka- i!i,> I(a s2ka+a- !5idk> 2m6t>, pits-!a gu+a5 !asa-
g6hawa-R Aii&pi+ilya$ /&GL
2./0. The nuptial ceremony is stated to *e the <edic sacrament for women !and to *e e3ual to the initiation",
serving the hus*and !e3uivalent to" the residence in !the house of the" teacher, and the household duties !the
same" as the !daily" worship of the sacred fire.
@; a-a- iY8atInam! Aa5pnayinka- i!i,>, J0piE&ByCk> puOy> kmRya-g
in\a-,t$ /&GN
2./1. Thus has *een descri*ed the rule for the initiation of the twice(*orn, which indicates a !new" *irth, and
sanctifies4 learn !now" to what duties they must afterwards apply themselves.
JpnIy guX> i*zy i*>y-t! & *a5"m! Aaidt>, Aa"a+m! AiikayW " sMya&
Jpasnm! @! "$ /&GV
2./2. ,aving performed the !rite of" initiation, the teacher must first instruct the !pupil" in !the rules of" personal
purification, of conduct, of the fire(worship, and of the twilight devotions.
AMy-zyma(s! 0!! Aa"aNta- ywa*am! Jd)&mun>, #UaCi=&keta- AMya]ya-
=wu&!asa i8t&#iNHy>$ /&L'
2.06. 5ut !a student" who is a*out to *egin the 'tudy !of the <eda", shall receive instruction, after he has sipped
water in accordance with the Anstitutes !of the sacred law", has made the 5rahmangali, !has put on" a clean
dress, and has *rought his organs under due control.
#Ua+M-- A!san- " pada5 a1a5 gu+a-> sda, sh0y h2ta!! AMy-y s ih
#UaCi=> 2m6t>$ /&L%
2.01. 9t the *eginning and at the end of !a lesson in the" <eda he must always clasp *oth the feet of his teacher,
!and" he must study, ;oining his hands4 that is called the 5rahmangali !;oining the palms for the sake of the
<eda".
By0y2t&pai(na kayRm! Jpsh( gu+a->, sBy-n sBy> 27Bya- di>(-n " di>
(>$ /&L/
2.02. ?ith crossed hands he must clasp !the feet" of the teacher, and touch the left !foot" with his left !hand", the
right !foot" with his right !hand".
AMy-zyma( tu guX+) in0yka=m! AtiNHt>, A,Iz! -a- #it #Uyad) i!+ama-
A20!! #it "&A+m-t!$ /&L4
2.0#. 5ut to him who is a*out to *egin studying, the teacher always unwearied, must say: ,o, recite- ,e shall
leave off !when the teacher says": &et a stoppage take place-
#Un> (! k.yaRd) Aada!! ANt- " s!Rda, S!0yna-ket pU!W p+2ta"! "
i!*IyRit$ /&L;
2.0+. &et him always pronounce the sylla*le %m at the *eginning and at the end of !a lesson in" the <eda4 !for"
unless the sylla*le %m precede !the lesson" will slip away !from him", and unless it follow it will fade away.
a?&kp=an! pyuRpasIn> pi!_5*! "&@! pai!t>, a(ayam5s! i_i-> pUts! tt
Aa-&ka+m! AhRit$ /&LA
2.0.. 'eated on !*lades of @usa grass" with their points to the east, purified *y 8avitras !*lades of @usa grass",
and sanctified *y three suppressions of the *reath !8ranayama", he is worthy !to pronounce" the sylla*le %m.
Aka+ "&A]yu&ka+ " m&ka+ " 8apit>, !-d_yat! & in+Fhd) -U+) -u!>
2!+) #it&#it "$ /&LG
2.0/. 8ragapati !the lord of creatures" milked out !as it were" from the three <edas the sounds 9, E, and M, and
!the <yahritis" 5huh, 5huvah, 'vah.
i_Zy @! tu !-d-Zy> pad padm! AFht!, td) #0y6"a- A2ya> sai!ya>
p+m-uI 8apit>$ /&LL
2.00. Moreover from the three <edas 8ragapati, who dwells in the highest heaven !8arameshthin", milked out
!as it were" that =ik(verse, sacred to 'avitri !'avitri", which *egins with the word tad, one foot from each.
@td) A>+m! @ta " 8pn! Byait&pUi!Rkam!, sMyya-+) !-di!d) i!a-
!-dpuOy-n yuJyt-$ /&LN
2.01. 9 5rahmana, learned in the <eda, who recites during *oth twilights that sylla*le and that !verse", preceded
*y the <yahritis, gains the !whole" merit which !the recitation of" the <edas confers.
shSke0!s! 0!! AZy2y \ih+) @tt! i_k iY8>, mhta- A]y-nsa- masat!
0!"a&#!&Aih+) i!mu9yt-$ /&LV
2.02. 9 twice(*orn man who !daily" repeats those three one thousand times outside !the village", will *e freed
after a month even from great guilt, as a snake from its slough.
@tya&k"a i!syu> ka=- " ilyya 2!ya, #U&>i_y&i!b&ya-in+) ghR(a yait
sa,u;u$ /&N'
2.16. The 5rahmana, the @shatriya, and the <aisya who neglect !the recitation of" that =ik(verse and the timely
!performance of the" rites !prescri*ed for" them, will *e *lamed among virtuous men.
Aa-&ka+&pUi!Rkas! itSa- mhaByatya- AByya>, i_&pda "&@! sai!_I
i!<-y #U(a- munm!$ /&N%
2.11. @now that the three imperisha*le Mahavyahritis, preceded *y the sylla*le %m, and !followed" *y the
three(footed 'avitri are the portal of the <eda and the gate leading !to union with" 5rahman.
ya- A,It- AhNyhNy-ta _Ii( !;aROytiNHt>, s #U p+m! AZy-it !ayu-Ut>
n&mUitRman!$ /&N/
2.12. ,e who daily recites that !verse", untired, during three years, will enter !after death" the highest 5rahman,
move as free as air, and assume an ethereal form.
@ka>+ p+ #U a(ayam> p+ tp>, sai!yas! tu p+ n&Ai2t ma5nat! s0y
i!i*zyt-$ /&N4
2.1#. The monosylla*le !%m" is the highest 5rahman, !three" suppressions of the *reath are the *est !form of"
austerity, *ut nothing surpasses the 'avitri truthfulness is *etter than silence.
>+iNt s!aR !5id?ya- 8uha-it&y8it&ilya>, A>+ Fzk+ <-y #U "&@! 8apit>$
/&N;
2.1+. 9ll rites ordained in the <eda, *urnt o*lations and !other" sacrifices, pass away4 *ut know that the sylla*le
!%m" is imperisha*le, and !it is" 5rahman, !and" the &ord of creatures !8ragapati".
i!i,y<a8! 8py<a- i!i*7a- d*i-+) gu(5>, Jpa*u> 2yat! & *tgu(> sahSa-
mans> 2m6t>$ /&NA
2.1.. 9n offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed
according to the rules !of the <eda"4 a !prayer" which is inaudi*le !to others" surpasses it a hundred times, and
the mental !recitation of sacred te)ts" a thousand times.
y- paky<as! "0!a+a- i!i,y<smiN!ta>, s!-R t- 8py<2y k=a n&AhRiNt
;a-P*Im!$ /&NG
2.1/. The four 8akayagnas and those sacrifices which are en;oined *y the rules !of the <eda" are all together not
e3ual in value to a si)teenth part of the sacrifice consisting of muttered prayers.
8]y-n&@! tu sisMy-d) #aU(a- n&A_ s*y>, k.yaRd) ANyn! n !a k.
yaRn! m5_a- #aU( J9yt-$ /&NL
2.10. 5ut, undou*tedly, a 5rahmana reaches the highest goal *y muttering prayers only4 !whether" he perform
other !rites" or neglect them, he who *efriends !all creatures" is declared !to *e" a !true" 5rahmana.
#iNHya(a i!"+ta i!;y-z!! Aphai+;u, sym- ym! Aaitu-d) i!Yan!
yNta&#! !ai8nam!$ /&NN
2.11. 9 wise man should strive to restrain his organs which run wild among alluring sensual o*;ects, like a
charioteer his horses.
@kad*&#iNHyaOyad+) yain pU!-R mnIi;(>, tain sMyk) !Iyaim ywa!d)
AnupU!R*>$ /&NV
2.12. Those eleven organs which former sages have named, A will properly !and" precisely enumerate in due
order,
:a-_ 0!k) ">u;I i8a naiska "&@! pamI, payu&Jp2w h2t&pad !ak)
"&@! d*mI 2m6ta,/&V'
2.26. !<i:." the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation,
hands and feet, and the !organ of" speech, named as the tenth.
\ujIiNHyai( pa&@;a :a-_adINynupU!R*>, kmR&#iNHyai( pa&@;a
payu&AdIin ">t-$ /&V%
2.21. $ive of them, the ear and the rest according to their order, they call organs of sense, and five of them, the
anus and the rest, organs of action.
@kad* mna- <-y 2!gu(-n&J-y&A0mkm!, yi2mn! i8t- i8ta!! @ta5 -!t>
paka5 g(a5$ /&V/
2.22. @now that the internal organ !manas" is the eleventh, which *y its 3uality *elongs to *oth !sets"4 when that
has *een su*dued, *oth those sets of five have *een con3uered.
#iNHya(a sq-n da-;m! km0ys*ym!, sinyMy tu taNy-! tt> isij ingmit$
/&V4
2.2#. Through the attachment of his organs !to sensual pleasure" a man dou*tlessly will incur guilt4 *ut if he
keep them under complete control, he will o*tain success !in gaining all his aims".
n 8atu kam> kamanam! Jp-a-g-n *aMyit, hi!;a kez(!0maR&#! -Uy @!&Ai-
!,Rt-$ /&V;
2.2+. esire is never e)tinguished *y the en;oyment of desired o*;ects4 it only grows stronger like a fire !fed"
with clarified *utter.
y*! "&@tan! aguyat! s!aRn! y*! "&@tan! k-!=as! 0y8-t!, ap(at!
s!Rkamana pi+0yaga- i!i*zyt-,/&VA
2.2.. Af one man should o*tain all those !sensual en;oyments" and another should renounce them all, the
renunciation of all pleasure is far *etter than the attainment of them.
n twa&@tain *?yNt- sinyNtum! As-!ya, i!;y-;u 8u7ain ywa <an-n in0y*>$
/&VG
2.2/. Those !organs" which are strongly attached to sensual pleasures, cannot so effectually *e restrained *y
a*stinence !from en;oyments" as *y a constant !pursuit of true" knowledge.
!-das! 0yag*! " y<a*! " inyma*! " tpais ", n i!F7&-a!2y isij gmit kihR
i"t!$ /&VL
2.20. 7either !the study of" the <edas, nor li*erality, nor sacrifices, nor any !self(imposed" restraint, nor
austerities, ever procure the attainment !of rewards" to a man whose heart is contaminated !*y sensuality".
:u0!a 2p67)!a " {7)!a " -u!a a0!a " ya- n+>, n zyit v=ayit !a s
i!<-ya- i8t&#iNHy>$ /&VN
2.21. That man may *e considered to have !really" su*dued his organs, who on hearing and touching and seeing,
on tasting and smelling !anything" neither re;oices nor repines.
#iNHya(a tu s!-R;a yf-k >+it&#iNHym!, t-n&A2y >+it <a {t-> padad)
#!&Jdkm!$ /&VV
2.22. 5ut when one among all the organs slips away !from control", there*y !man's" wisdom slips away from
him, even as the water !flows" through the one !open" foot of a !water(carrier's" skin.
!*- ke0!a&#iNHyam syMy " mns! twa, s!aRn! ssa,y-d) AwaRn! Ai>
O!n! ya-gts! tnum!$ /&%''
2.166. Af he keeps all the !ten" organs as well as the mind in su*;ection, he may gain all his aims, without
reducing his *ody *y !the practice" of >oga.
pU!aW sMya 8pas! itu-t! sai!_Im! Aa&AkRd*Rnat!, pitma tu smasIn>
sMyg! k>i!-a!nat!$ /&%'%
2.161. &et him stand during the morning twilight, muttering the 'avitri until the sun appears, *ut !let him recite
it", seated, in the evening until the constellations can *e seen distinctly.
pU!aW sMya 8ps! itun! n5*m! @na- Bypa-hit, pitmam! tu smasIna- m=
hiNt id!aketm!$ /&%'/
2.162. ,e who stands during the morning twilight muttering !the 'avitri", removes the guilt contracted during
the !previous" night4 *ut he who !recites it", seated, in the evening, destroys the sin he committed during the
day.
n ituit tu y> pU!aW n&Jpa2t- y*! " pitmam!, s *UH!d) \ihzkayR>
s!R2mad) iY8kmR(>$ /&%'4
2.16#. 5ut he who does not !worship" standing in the morning, nor sitting in the evening, shall *e e)cluded, ;ust
like a 'udra, from all the duties and rights of an 9ryan.
Apa smIp- inyta- n50yk i!i,m! Aai2wt>, sai!_Im! A]y,IyIt g0!a&A+Oy
smaiht>$ /&%';
2.16+. ,e who !desires to" perform the ceremony !of the" daily !recitation", may even recite the 'avitri near
water, retiring into the forest, controlling his organs and concentrating his mind.
!-d&Jpk+(- "&@! 2!aMyay- "&@! n50yk-, n&Anu+a-,a- A20ynMyay-
ha-mm-;u "&@! ih$ /&%'A
2.16.. 5oth when !one studies" the supplementary treatises of the <eda, and when !one recites" the daily portion
of the <eda, no regard need *e paid to for*idden days, likewise when !one repeats" the sacred te)ts re3uired for
a *urnt o*lation.
n50yk- n&A20ynMyaya- #Us0_ ih tt! 2m6tm!$ #Uadit&dt puOym!
AnMyay&!;c)ketm!$ /&%'G
2.16/. There are no for*idden days for the daily recitation, since that is declared to *e a 5rahmasattra !an
everlasting sacrifice offered to 5rahman"4 at that the <eda takes the place of the *urnt o*lations, and it is
meritorious !even", when !natural phenomena, re3uiring" a cessation of the <eda(study, take the place of the
e)clamation <ashat.
y> 2!aMyaym! A,It- Ahd i!i,na inyt> *ui">, t2y in0y >+0y-; pya- di,
w6t m,u$ /&%'L
2.160. $or him who, *eing pure and controlling his organs, during a year daily recites the <eda according to the
rule, that !daily recitation" will ever cause sweet and sour milk, clarified *utter and honey to flow.
AiIN,n -5>"yaRm! A,>*ya gu+a-+) ihtm!, Aa sma!tRnat! k.yaRt! ket&
Jpnyna- iY8>$ /&%'N
2.161. &et an 9ryan who has *een initiated, !daily" offer fuel in the sacred fire, *eg food, sleep on the ground
and do what is *eneficial to this teacher, until !he performs the ceremony of" 'amavartana !on returning home".
Aa"ayRpu_> *u:U;u+) <anda- ,aimRk> *ui">, Aa@> *a- AwRd> sa,u>
2!a- AMya]ya d* ,mRt>$ /&%'V
2.162. 9ccording to the sacred law the !following" ten !persons, vi:." 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 *y marriage or friendship, one who possesses !mental" a*ility, one who makes presents of money,
one who is honest, and a relative, may *e instructed !in the <eda".
n&Ap67> k2y i"d) #Uyan! n "&ANyay-n p6mt>, 8anD! Aip ih m-,a!I 8P!=!
=a-k Aa"+-t!$ /&%%'
2.116. Enless one *e asked, one must not e)plain !anything" to any*ody, nor !must one answer" a person who
asks improperly4 let a wise man, though he knows !the answer", *ehave among men as !if he were" an idiot.
A,m-R( " y> ah y*! "&A,m-R( p6mit, tya-+) ANyt+> 5it i!Y-;
!a&Ai,gmit$ /&%%%
2.111. %f the two persons, him who illegally e)plains !anything", and him who illegally asks !a 3uestion", one
!or *oth" will die or incur !the other's" enmity.
,mR&Awa5R y_ n 2yata *u:U;a !a&Aip tiY,a, t_ i!fa n !@Bya *u- \I8m!
#!&r;+-$ /&%%/
2.112. ?here merit and wealth are not !o*tained *y teaching" nor !at least" due o*edience, in such !soil" sacred
knowledge must not *e sown, ;ust as good seed !must" not !*e thrown" on *arren land.
i!fya&@! sm kam mtRBy #U!aidna, Aapfip ih wa-+aya n 0!! @nam!
#i+(- !p-t!$ /&%%4
2.11#. Cven in times of dire distress a teacher of the <eda should rather die with his knowledge than sow it in
*arren soil.
i!fa #aU(m! @0y&Ah *-!i,s! t- Ai2m +> mam!, AsUykay ma madas! twa
2ya !IyR!Ema$ /&%%;
2.11+. 'acred &earning approached a 5rahmana and said to him: 'A am thy treasure, preserve me, deliver me not
to a scorner4 so !preserved" A shall *ecome supremely strong.'
ym! @! tu *ui" i!fan! inyt&#U"ai+(m!, t2m5 ma #Uih i!ay
ini,pay&A&maidn-,/&%%A
2.11.. '5ut deliver me, as to the keeper of thy treasure, to a 5rahmana whom thou shalt know to *e pure, of
su*dued senses, chaste and attentive.'
#U ys! 0!! Annu<atm! A,Iyanad) A!aguyat!, s #U2t-ysyua- n+k itpft-,
/&%%G
2.11/. 5ut he who ac3uires without permission the <eda from one who recites it, incurs the guilt of stealing the
<eda, and shall sink into hell.
=a5ikk !5idk !a&Aip twa&AMyai0mkm! @! !a, AaddIt yta- <an t
pU!Rm! Ai-!ady-t!$ /&%%L
2.110. !9 student" shall first reverentially salute that !teacher" from whom he receives !knowledge", referring to
worldly affairs, to the <eda, or to the 5rahman.
sai!_Ima_&sa+a- Aip !+ i!> suyit>, n&A&yits! i_!-da- Aip s!aR*I
s!Ri!lyI$ /&%%N
2.111. 9 5rahmana who completely governs himself, though he know the 'avitri only, is *etter than he who
knows the three <edas, !*ut" does not control himself, eats all !sorts of" food, and sells all !sorts of goods".
*ya&Asn- AMya"i+t- :-ysa n smai!*-t!, *ya&Asn2w*! "&@!&@n
0yu0way&Ai-!ady-t!$ /&%%V
2.112. %ne must not sit down on a couch or seat which a superior occupies4 and he who occupies a couch or
seat shall rise to meet a !superior", and !afterwards" salute him.
rM!W a(a 1u0lamiNt yUn> 2wi!+ Aayit, 0yu0wan&Ai-!adaZya puns! tan!
itpft-$ /&%/'
2.126. $or the vital airs of a young man mount upwards to leave his *ody when an elder approaches4 *ut *y
rising to meet him and saluting he recovers them.
Ai-!adn&*I=2y in0y !6j&Jps-i!n>, "0!ai+ t2y !,RNt- Aayu+) ,ma-R y*a-
\=m!$ /&%/%
2.121. ,e who ha*itually salutes and constantly pays reverence to the aged o*tains an increase of four !things",
!vi:." length of life, knowledge, fame, !and" strength.
Ai-!adat! p+ i!a- Jyayasm! Ai-!adyn!, Asa5 nam&Ahm! Ai2m&#it 2!
nam pi+kItRy-t!$ /&%//
2.122. 9fter the !word of" salutation, a 5rahmana who greets an elder must pronounce his name, saying, 'A am
7. 7.'
nam,-y2y y- k- i"d) Ai-!ad n 8ant-, tan! a<a- Ahm! #it #Uyat! iy>
s!aRs! twa&@! "$ /&%/4
2.12#. To those !persons" who, when a name is pronounced, do not understand !the meaning of" the salutation, a
wise man should say, 'At is A4' and !he should address" in the same manner all women.
-a->*hd kItRy-d) ANt- 2!2y naa- Ai-!adn-, naam! 2!p&-a!a- ih -a-&-
a! ki;i-> 2m6t>$ /&%/;
2.12+. An saluting he should pronounce after his name the word *hoh4 for the sages have declared that the nature
of *hoh is the same as that of !all proper" names.
Aayuzman! -! sa5My&#it !a9ya- i!a- Ai-!adn-, Aka+*! "&A2y naa- ANt-
!a9y> pU!aR>+> ]=ut>$ /&%/A
2.12.. 9 5rahmana should thus *e saluted in return, 'May'st thou *e long(lived, % gentle one-' and the vowel 'a'
must *e added at the end of the name !of the person addressed", the sylla*le preceding it *eing drawn out to the
length of three moras.
ya- n !-3yi-!ad2y i!> 0yi-!adnm!, n&Ai-!af> s i!F;a ywa *UHs! twa&@!
s>$ /&%/G
2.12/. 9 5rahmana who does not know the form of returning a salutation, must not *e saluted *y a learned man4
as a 'udra, even so is he.
#aU( k.*= p6m-t! >_\N,um! Anamym!, !5by >-m smagMy *UHm!
Aa+a-vym! @! "$ /&%/L
2.120. &et him ask a 5rahmana, on meeting him, after !his health, with the word" kusala, a @shatriya !with the
word" anamaya, a <aisya !with the word" kshema, and a 'udra !with the word" anarogya.
A!a9ya- dIi>ta- naa y!Iyan! Aip ya- -!-t!, -a-&-!t! & pU!Rk 0!! @nm! Ai--
a;-t ,mRi!t!$ /&%/N
2.121. ,e who has *een initiated !to perform a 'rauta sacrifice" must not *e addressed *y his name, even
though he *e a younger man4 he who knows the sacred law must use in speaking to such !a man the particle"
*hoh and !the pronoun" *havat !your worship".
p+pI tu ya I 2yad) As\N,a " ya-int>, ta #Uyad) -!it&#0y-! su-g-
-igin&#it "$ /&%/V
2.122. 5ut to a female who is the wife of another man, and not a *lood(relation, he must say, '&ady' !*havati" or
'5eloved sister-'
matu=a*! " ipt6Bya*! " [*u+an! ki0!8a- gun!, Asa!! Ahm! #it #Uyat!
0yu0way y!Iys>$ /&%4'
2.1#6. To his maternal and paternal uncles, fathers(in(law, officiating priests, !and other" venera*le persons, he
must say, 'A am 7. 7.,' and rise !to meet them", even though they *e younger !than himself".
mat6[sa matu=anI [:U+) Aw ipt6[sa, spUJya guXpI!t! smas! ta guX-
ayRya$ /&%4%
2.1#1. 9 maternal aunt, the wife of a maternal uncle, a mother(in(law, and a paternal aunt must *e honoured like
the wife of one's teacher4 they are e3ual to the wife of one's teacher.
atu+) -ayaR&Jpsa1a s&!(aR&AhNyhNyip, i!a-zy tu&Jpsa1a <
ait&s\iN,&ya-i;t>$ /&%4/
2.1#2. !The feet of the" wife of one's *rother, if she *e of the same caste !varna", must *e clasped every day4 *ut
!the feet of" wives of !other" paternal and maternal relatives need only *e em*raced on one's return from a
;ourney.
iptu+) -igNya matu*! " Jyay2ya " 2!syRip, mat6!d) !6iEm! Aaitu-n!
mata taZya- g+IysI$ /&%44
2.1##. Towards a sister of one's father and of one's mother, and towards one's own elder sister, one must *ehave
as towards one's mother4 !*ut" the mother is more venera*le than they.
d*ahd&Ay pa5+sy paahd&Ay k=a-6tam!, yhdpU!W :a-i_ya(a
2!xp-n&Aip 2!ya-in;u$ /&%4;
2.1#+. $ellow(citi:ens are called friends !and e3uals though one *e" ten years !older than the other", men
practising !the same" fine art !though one *e" five years !older than the other", 'rotriyas !though" three years
!intervene *etween their ages", *ut *lood(relations only !if the" difference of age *e very small.
#aU( d*!;W tu *t!;W tu -Uimpm!, ipta&pu_a5 i!8anIyad) #aU(s! tu tya->
ipta$ /&%4A
2.1#.. @now that a 5rahmana of ten years and @shatriya of a hundred years stand to each other in the relation
of father and son4 *ut *etween those two the 5rahmana is the father.
i!E \N,u+) !y> kmR i!fa -!it pamI, @tain maNy2wanain g+Iya- yd) yd)
JE+m!$ /&%4G
2.1#/. ?ealth, kindred, age, !the due performance of" rites, and, fifthly, sacred learning are titles to respect4 *ut
each later(named !cause" is more weighty !than the preceding ones".
paana i_;u !(-R;u -Uyais gu(!iNt ", y_ 2yu> sa- A_ man&AhR> *UHa-
Aip d*mIy gt>$ /&%4L
2.1#0. ?hatever man of the three !highest" castes possesses most of those five, *oth in num*er and degree, that
man is worthy of honour among them4 and !so is" also a 'udra who has entered the tenth !decade of his life".
"il(a- d*mI2w2y +a-ig(a- -ai+(> iya>, atk2y " +a<*! " pNwa d-ya- !+2y "$
/&%4N
2.1#1. ?ay must *e made for a man in a carriage, for one who is a*ove ninety years old, for one diseased, for
the carrier of a *urden, for a woman, for a 'nataka, for the king, and for a *ridegroom.
t-;a tu sma!-tana maNya5 atk&paiwR!a5, +a8&atkya-*! "&@! atka-
n6pman-ak)$ /&%4V
2.1#2. 9mong all those, if they meet !at one time", a 'nataka and the king must *e !most" honoured4 and if the
king and a 'nataka !meet", the latter receives respect from the king.
JpnIy tu y> i*zy !-dm! AMyapy-d) iY8>, s&kxp s&+h2y " tm!
Aa"ayW ">t-$ /&%;'
2.1+6. They call that 5rahmana who initiates a pupil and teaches him the <eda together with the @alpa and the
=ahasyas, the teacher !akarya, of the latter".
@kd-* tu !-d2y !-daqaNyip !a pun>, ya- AMyapyit !63ywRm!
JpaMyay> s J9yt-$ /&%;%
2.1+1. 5ut he who for his livelihood teaches a portion only of the <eda, or also the 9ngas of the <eda, is called
the su*(teacher !upadhyaya".
in;-k&AdIin kmaRi( y> k+a-it ywai!i,, s-a!yit "&AD-n s i!a- guX+)
J9yt-$ /&%;/
2.1+2. That 5rahmana, who performs in accordance with the rules !of the <eda" the rites, the Bar*hadhana
!conception(rite", and so forth, and gives food !to the child", is called the Buru !the venera*le one".
AvNya,-y paky<an! Aii7a-m&Aidkan! mnan!, y> k+a-it !6ta- y2y s
t2y&ki0!g! #h&J9yt-$ /&%;4
2.1+#. ,e who, *eing !duly" chosen !for the purpose", performs the 9gnyadheya, the 8akayagnas, !and" the
!'rauta" sacrifices, such as the 9gnishtoma !for another man", is called !his" officiating priest.
y Aa!6(a-0yi!tw #U(a :!(a!! J-a5, s mata s ipta <-ys! t n H1-t! kda "n$
/&%;;
2.1++. That !man" who truthfully fills *oth his ears with the <eda, !the pupil" shall consider as his father and
mother4 he must never offend him.
JpaMyayan! d*&A"ayR Aa"ayaR(a *t ipta, shS tu ipt`n! mata
ga5+!-(&Aiti+9yt-$ /&%;A
2.1+.. The teacher !akarya" is ten times more venera*le than a su*(teacher !upadhyaya", the father a hundred
times more than the teacher, *ut the mother a thousand times more than the father.
J0padk&#Uda_a-+) g+Iyan! #Ud> ipta, #U8Nm ih i!2y -0y "&#h " *a[tm!$
/&%;G
2.1+/. %f him who gives natural *irth and him who gives !the knowledge of" the <eda, the giver of the <eda is
the more venera*le father4 for the *irth for the sake of the <eda !ensures" eternal !rewards" *oth in this !life" and
after death.
kaman! mata ipta "&@n yd) J0padyta- imw>, s-Uit t2y ta i!fad)
yd) ya-na!! Ai-8ayt-$ /&%;L
2.1+0. &et him consider that !he received" a !mere animal" e)istence, when his parents *egat him through
mutual affection, and when he was *orn from the wom* !of his mother".
Aa"ayRs! 0!! A2y ya 8ait i!i,!d) !-dpa+g>, J0padyit sai!ya sa s0ya
sa&A8+a&Am+a$ /&%;N
2.1+1. 5ut that *irth which a teacher ac3uainted with the whole <eda, in accordance with the law, procures for
him through the 'avitri, is real, e)empt from age and death.
Axp !a \d !a y2y :ut2y&Jpk+a-it y>, tm! ApIh guX i!fat! & :ut&Jpilyya
tya$ /&%;V
2.1+2. !The pupil" must know that that man also who *enefits him *y !instruction in" the <eda, *e it little or
much, is called in these !Anstitutes" his Buru, in conse3uence of that *enefit !conferred *y instruction in" the
<eda.
#aU2y 8Nmn> ktaR 2!,mR2y " *aista, \a=a- Aip i!a- !6j2y ipta -!it ,mRt>$
/&%A'
2.1.6. That 5rahmana who is the giver of the *irth for the sake of the <eda and the teacher of the prescri*ed
duties *ecomes *y law the father of an aged man, even though he himself *e a child.
AMyapyam! Aas ipt`n! i**u+) Aaiq+s> ki!>, pu_ka #it h&J!a" <an-n
pi+g61 tan!$ /&%A%
2.1.1. >oung @avi, the son of 9ngiras, taught his !relatives who were old enough to *e" fathers, and, as he
e)celled them in !sacred" knowledge, he called them '&ittle sons.'
t- tm! AwRm! Ap6mNt d-!an! Aagt&mNy!>, d-!a*! "&@tan! sm-0y&r"u+)
Nyay !> i**u+) J!an!$ /&%A/
2.1.2. They, moved with resentment, asked the gods concerning that matter, and the gods, having assem*led,
answered, 'The child has addressed you properly.'
A<a- -!it !5 \a=> ipta -!it md>, A< ih \a=m! #0yad> ipta&#0y-! tu
mdm!$ /&%A4
2.1.#. '$or !a man" destitute of !sacred" knowledge is indeed a child, and he who teaches him the <eda is his
father4 for !the sages" have always said FchildF to an ignorant man, and FfatherF to a teacher of the <eda.'
n hayn5+) n pi=t5+) n i!E-n n \N,ui->, k;y*! "il+- ,mW ya- AnU"an> s na-
mhan!$ /&%A;
2.1.+. 7either through years, nor through white !hairs", nor through wealth, nor through !powerful" kinsmen
!comes greatness". The sages have made this law, ',e who has learnt the <eda together with the 9ngas
!9nukana" is !considered" great *y us.'
i!a(a <anta- Jy5u >i_ya(a tu !IyRt>, !5byana ,aNy,nt> *UHa(am!
@! 8Nmt>$ /&%AA
2.1... The seniority of 5rahmanas is from !sacred" knowledge, that of @shatriyas from valour, that of <aisyas
from wealth in grain !and other goods", *ut that of 'udras alone from age.
n t-n !6ja- -!it y-na2y pi=t i*+>, ya- !5 yu!a&A]y,Iyans! t d-!a>
2wi!+ i!F>$ /&%AG
2.1./. 9 man is not therefore !considered" venera*le *ecause his head is gray4 him who, though young, has
learned the <eda, the gods consider to *e venera*le.
ywa kaumya- h2tI ywa "mRmya- m6g>, y*! " i!a- An! & A,Iyans! _ys! t-
nam i\it$ /&%AL
2.1.0. 9s an elephant made of wood, as an antelope made of leather, such is an unlearned 5rahmana4 those
three have nothing *ut the names !of their kind".
ywa ;Oa- A&~=> I;u ywa ga5+) gi! "&A&~=a, ywa "&A<- A&~= dan twa
i!a- An! & k"a- A&~=>$ /&%AN
2.1.1. 9s 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 5rahmana useless, who !does" not !know" the =ikas.
Aihsya&@! -Utana kayW :-ya- Anu*asnm!, !ak) "&@! m,u+a I(a
ya-Jya ,mRm! #mta$ /&%AV
2.1.2. Created *eings must *e instructed in !what concerns" their welfare without giving them pain, and sweet
and gentle speech must *e used *y !a teacher" who desires !to a*ide *y" the sacred law.
y2y !a9&mnsI *uj- sMyvgu@- " s!Rda, s !5 s!Rm! A!aga-it !-daNt&
Jpgt ~=m!$ /&%G'
2.1/6. ,e, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward
which is conferred *y the <edanta.
n&AXtud> 2yad) Aata-R Aip n p+Ha-h&kmR&,I>, yya&A2y&JiY8t- !a"a
n&A=a-?ya tam! JdI+y-t!$ /&%G%
2.1/1. &et him not, even though in pain, !speak words" cutting !others" to the 3uick4 let him not in;ure others in
thought or deed4 let him not utter speeches which make !others" afraid of him, since that will prevent him from
gaining heaven.
sMmanad) #aU(a- in0ym! JiY8-t i!;ad) #!, Am6t2y&#! "&Aka)>-d)
A!man2y s!Rda$ /&%G/
2.1/2. 9 5rahmana should always fear homage as if it were poison4 and constantly desire !to suffer" scorn as !he
would long for" nectar.
sun 1!mt> *-t- sun " it\uMyt-$ sun "+it =a-k- Ai2mD! A!mNta
i!nbyit$ /&%G4
2.1/#. $or he who is scorned !nevertheless may" sleep with an easy mind, awake with an easy mind, and with
an easy mind walk here among men4 *ut the scorner utterly perishes.
An-n lmya-g-n s2ket&A0ma iY8> *n5>, gu+a5 !sn! sianuyad)
#Uai,gimk tp>$ /&%G;
2.1/+. 9 twice(*orn man who has *een sanctified *y the !employment of" the means, !descri*ed a*ove" in due
order, shall gradually and cumulatively perform the various austerities prescri*ed for !those who" study the
<eda.
tpa-&i!*-;5+) i!i!,5+) t5*! " i!i,"a-idt5>, !-d> ke0a- Ai,gNtBy>
s&+h2ya- iY8Nmna$ /&%GA
2.1/.. 9n 9ryan must study the whole <eda together with the =ahasyas, performing at the same time various
kinds of austerities and the vows prescri*ed *y the rules !of the <eda".
!-dm! @! sda&AZy2y-t! tps! t]2yn! iY8a-Em>, !-daZyasa- ih i!2y tp>
p+m! #h&J9yt-$ /&%GG
2.1//. &et a 5rahmana who desires to perform austerities, constantly repeat the <eda4 for the study of the <eda
is declared !to *e" in this world the highest austerity for a 5rahmana.
Aa h&@! s nna-Zy> p+m t]yt- tp>, y> SvByip iY8a- A,It- 2!aMyay *i-
ta- AN!hm!$ /&%GL
2.1/0. <erily, that twice(*orn man performs the highest austerity up to the e)tremities of his nails, who, though
wearing a garland, daily recites the <eda in private to the utmost of his a*ility.
ya- An! & A,I0y iY8a- !-dm! ANy_ k.Xt- :mm!, s 8I!D! @! *UH0!m! Aa*u
gmit s&AN!y>$ /&%GN
2.1/1. 9 twice(*orn man who, not having studied the <eda, applies himself to other !and worldly study", soon
falls, even while living, to the condition of a 'udra and his descendants !after him".
matu+) A- Ai,8nn iYtIy ma5iC\N,n-, t6tIy y<dI>aya iY82y
:uit"a-dnat!$ /&%GV
2.1/2. 9ccording to the in;unction of the revealed te)ts the first *irth of an 9ryan 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
performance of" a !'rauta" sacrifice.
t_ yd) #U8Nm&A2y ma5CI\N,ni"itm!, t_&A2y mata sai!_I ipta 0!! Aa"ayR
J9yt-$ /&%L'
2.106. 9mong those !three" the *irth which is sym*olised *y the investiture with the girdle of Munga grass, is
his *irth for the sake of the <eda4 they declare that in that !*irth" the 'ivitri !verse" is his mother and the teacher
his father.
!-ddanad) Aa"ayW ipt+ pi+">t-, n 1i2mn! yuJyt- kmR ikT! i"d) Aa
ma5iC\N,nat!$ /&%L%
2.101. They call the teacher !the pupil's" father *ecause he gives the <eda4 for no*ody can perform a !sacred"
rite *efore the investiture with the girdle of Munga grass.
n&Ai-Byaha+y-d) #U 2!,ainnynad) kt-, *UH-( ih sms! ta!d) ya!d) !-d-
n 8ayt-$ /&%L/
2.102. !,e who has not *een initiated" should not pronounce !any" <edic te)t e)cepting !those re3uired for" the
performance of funeral rites, since he is on a level with a 'udra *efore his *irth from the <eda.
ket&Jpnyn2y&A2y tad-*nm! #zyt-, #U(a- h( "&@! lm-( i!i,&pU!Rkm!$
/&%L4
2.10#. The !student" who has *een initiated must *e instructed in the performance of the vows, and gradually
learn the <eda, o*serving the prescri*ed rules.
yf2y i!iht "mR yt! sU_ ya " m-n=a, ya- dOPa- yt! & " !sn tt! td) A2y
t-z!! Aip$ /&%L;
2.10+. ?hatever dress of skin, sacred thread, girdle, staff, and lower garment are prescri*ed for a !student at the
initiation", the like !must again *e used" at the !performance of the" vows.
s-!-t&#mas! tu inyman! #U"a+I gu+a5 !sn!, siDyMy&#iNHyam
tpa-!6ij&AwRm! Aa0mn>$ /&%LA
2.10.. 5ut a student who resides with his teacher must o*serve the following restrictive rules, duly controlling
all his organs, in order to increase his spiritual merit.
in0y a0!a *ui"> k.yaRd) d-!&ki;&ipt6tpR(m!, d-!taZy"Rn "&@!
simda,anm! @! "$ /&%LG
2.10/. Cvery day, having *athed, and *eing purified, he must offer li*ations of water to the gods, sages and
manes, worship !the images of" the gods, and place fuel on !the sacred fire".
!8Ry-n! m,u mas " gN, maxy +san! iy>, *uain yain s!aRi( ai(na
"&@! ihsnm!$ /&%LL
2.100. &et him a*stain from honey, meat, perfumes, garlands, su*stances !used for" flavouring !food", women,
all su*stances turned acid, and from doing in;ury to living creatures.
AZyqm! ACn "aI(a-+) Jpanh)&"_,a+(m!, kam la-, " =a-- " ntRn
gIt!adnm!$ /&%LN
2.101. $rom anointing !his *ody", applying collyrium to his eyes, from the use of shoes and of an um*rella !or
parasol", from !sensual" desire, anger, covetousness, dancing, singing, and playing !musical instruments",
fUt " 8n!ad " pi+!ad twa&An6tm!, I(a " ->(a=M-m! Jpwat p+2y "$
A=M-a!! /&%LV
2.102. $rom gam*ling, idle disputes, *ack*iting, and lying, from looking at and touching women, and from
hurting others.
@k> *yIt s!R_ n +-t> 2kNdy-t! ?! i"t!, kamaQR ih 2kNdyn! +-ta- ihni2t tm!
Aa0mn>$ /&%N'
2.116. &et him always sleep alone, let him never waste his manhood4 for he who voluntarily wastes his
manhood, *reaks his vow.
2!g- is!a #U"a+I iY8> *ulm! Akamt>, a0!a&AkRm! A"Riy0!a i_> pun+)
mam! #0y6" 8p-t!$ /&%N%
2.111. 9 twice(*orn student, who has involuntarily wasted his manly strength during sleep, must *athe, worship
the sun, and afterwards thrice mutter the =ik(verse !which *egins", '9gain let my strength return to me.'
Jdk.M- sumnsa- ga-*ket! & m6iEka&k.*an!, Aah+-d) ya!d) AwaRin
-5> "&Ah&ARh*! "+-t!$ /&%N/
2.112. &et him fetch a pot full of water, flowers, cowdung, earth, and @usa grass, as much as may *e re3uired
!*y his teacher", and daily go to *eg food.
!-d&y<5+) AhInana *2tana 2!kmRsu, #U"ayaRh+-d) -5> g6h-Zy>
yta- AN!hm!$ /&%N4
2.11#. 9 student, *eing pure, shall daily *ring food from the houses of men who are not deficient in !the
knowledge of" the <eda and in !performing" sacrifices, and who are famous for !following their lawful"
occupations.
gu+a-> k.=- n i->-t n <ait&k.=&\N,u;u, A=a-- 0!! ANyg-hana
pU!W pU!W i!!8Ry-t!$ /&%N;
2.11+. &et him not *eg from the relatives of his teacher, nor from his own or his mother's *lood(relations4 *ut if
there are no houses *elonging to strangers, let him go to one of those named a*ove, taking the last(named first4
s!W !aip "+-d) am pU!R&Janam! As-!-, inyMy yta- !a"m! Ai-*2tas!
tu !8Ry-t!$ /&%NA
2.11.. %r, if there are no !virtuous men of the kind" mentioned a*ove, he may go to each !house in the" village,
*eing pure and remaining silent4 *ut let him avoid 9*hisastas !those accused of mortal sin".
+ad) Aa0y sim,> siDdMyad) i!hayis, say&at*! " 8udyat! tai-+) Aiim!
AtiNHt>$ /&%NG
2.11/. ,aving *rought sacred fuel from a distance, let him place it anywhere *ut on the ground, and let him,
unwearied, make with it *urnt o*lations to the sacred fire, *oth evening and morning.
Ake0!a -5>"+(m! AsimMy " pa!k, Anatu+> s@+a_m! A!kIi(Rt "+-t!$ /&%NL
2.110. ,e who, without *eing sick, neglects during seven !successive" days to go out *egging, and to offer fuel
in the sacred fire, shall perform the penance of an 9vakirnin !one who has *roken his vow".
-5>-( !tRy-n! in0y n&@kaD&AdI -!-d) tI, -5>-( itna- !6iE+) Jp!as&sma
2m6ta$ /&%NN
2.111. ,e who performs the vow !of studentship" shall constantly su*sist on alms, !*ut" not eat the food of one
!person only"4 the su*sistence of a student on *egged food is declared to *e e3ual !in merit" to fasting.
t!d) d-!&d5!0y- ipy- kmROyw&ki;!t!, kamm! AZyiwRta- AIyad) tm!
A2y n =u]yt-$ /&%NV
2.112. 9t his pleasure he may eat, when invited, the food of one man at !a rite" in honour of the gods, o*serving
!however the conditions on his vow, or at a !funeral meal" in honor of the manes, *ehaving !however" like a
hermit.
#aU(2y&@! kmR&@td) Jpid7 mnIi;i->, +a8Ny&!5byya-s! 0!! @! n&@tt!
kmR i!,Iyt-$ /&%V'
2.126. This duty is prescri*ed *y the wise for a 5rahmana only4 *ut no such duty is ordained for a @shatriya and
a <aisya.
"a-idta- guX(a in0ym! A"a-idt @! !a, k.yaRd) AMyyn- ym! Aa"ayR2y
iht-;u "$ /&%V%
2.121. 5oth when ordered *y his teacher, and without a !special" command, !a student" shall always e)ert
himself in studying !the <eda", and in doing what is servicea*le to his teacher.
*+I+ "&@! !a" " \ujIiNHy&mnais ", inyMy aCi=s! itu-d) !I>ma(a-
gu+a-+) munm!$ /&%V/
2.122. Controlling his *ody, his speech, his organs !of sense", and his mind, let him stand with ;oined hands,
looking at the face of his teacher.
in0ym! Jjt&pai(> 2yat! sa,u&A"a+> su&s!6t>, Aa2ytam! #it "&J> sD!
AasIt&Ai-mun gu+a->$ /&%V4
2.12#. &et him always keep his right arm uncovered, *ehave decently and keep his *ody well covered, and
when he is addressed !with the words", '5e seated,' he shall sit down, facing his teacher.
hIn&AD&!&!-;> 2yat! s!Rda guXsiD,a5$ JiEu-t! wm "a2y "+m "&@!
si!*-t!$ /&%V;
2.12+. An the presence of his teacher let him always eat less, wear a less valua*le dress and ornaments !than the
former", and let him rise earlier !from his *ed", and go to rest later.
it:a!(&s-a;- *yana- n sma"+-t!, n&AsIna- n " -uCana- n itun! n
p+a)&mun>$ /&%VA
2.12.. &et him not answer or converse with !his teacher", reclining on a *ed, nor sitting, nor eating, nor
standing, nor with an averted face.
AasIn2y i2wt> k.yaRd) Ai-gms! tu itut>, 0yuMy 0!! Aa8t> ptad)
,a!s! tu ,a!t>$ /&%VG
2.12/. &et him do !that", standing up, if !his teacher" is seated, advancing towards him when he stands, going to
meet him if he advances, and running after him when he runs4
p+a)&mun2y&Ai-muna- +2w2y&@0y "&AiNtkm!, (My tu *yan2y ind-*-
"&@! itut>$ /&%VL
2.120. Boing !round" to face !the teacher", if his face is averted, approaching him if he stands at a distance, *ut
*ending towards him if he lies on a *ed, and if he stands in a lower place.
nI" *ya&Asn "&A2y in0y 2yad) guXsiD,a5, gu+a-s! tu ">ui!R;y- n
ywa&#7&Asna- -!-t!$ /&%VN
2.121. ?hen his teacher is nigh, let his *ed or seat *e low4 *ut within sight of his teacher he shall not sit
carelessly at ease.
n&Jdah+-d) A2y nam p+a->m! Aip k-!=m!, n "&@!&A2y&Anuk.!IRt git&-
ai;t&"-i7tm!$ /&%VV
2.122. &et him not pronounce the mere name of his teacher !without adding an honorific title" *ehind his *ack
even, and let him not mimic his gait, speech, and deportment.
gu+a-+) y_ pi+!ada- inNda !a&Aip !tRt-, k(a5R t_ ip,atBya5 gNtBy !a
tta- ANyt>$ /&/''
2.266. ?herever !people" ;ustly censure or falsely defame his teacher, there he must cover his ears or depart
thence to another place.
p+I!adat! n+a- -!it [a !5 -!it inNdk>, pi+-a-a keim+) -!it kIca- -!it m0s+I$
/&/'%
2.261. 5y censuring !his teacher", though ;ustly, he will *ecome !in his ne)t *irth" an ass, *y falsely defaming
him, a dog4 he who lives on his teacher's su*stance, will *ecome a worm, and he who is envious !of his merit", a
!larger" insect.
+2wa- n&A"Ry-d) @n n l.ja- n&AiNtk- iya>, yan&Asn2w*!
"&@!&@nm! A!X1&Ai-!ady-t!$ /&/'/
2.262. ,e must not serve the !teacher *y the intervention of another" while he himself stands aloof, nor when he
!himself" is angry, nor when a woman is near4 if he is seated in a carriage or on a !raised" seat, he must descend
and afterwards salute his !teacher".
it!at- Anu!at- " n&AsIt guX(a sh, As:!- "&@! gu+a-+) n ik i"d) Aip
kItRy-t!$ /&/'4
2.26#. &et him not sit with his teacher, to the leeward or to the windward !of him"4 nor let him say anything
which his teacher cannot hear.
ga-&A[&J7&yan&asad&2t+-;u kc-;u ", AasIt guX(a sa,W i*=a&~=k&na5;u "$
/&/';
2.26+. ,e may sit with his teacher in a carriage drawn *y o)en, horses, or camels, on a terrace, on a *ed of grass
or leaves, on a mat, on a rock, on a wooden *ench, or in a *oat.
gu+a-+) gu+a5 siDiht- guX!d) !6iEm! Aa"+-t!, n "&A&ins67a- guX(a 2!an!
gun! Ai-!ady-t!$ /&/'A
2.26.. Af his teacher's teacher is near, let him *ehave !towards him" as towards his own teacher4 *ut let him,
unless he has received permission from his teacher, not salute venera*le persons of his own !family".
i!faguXz!! @!m! @! in0ya !6iE> 2!ya-in;u, it;-,0su "&A,maRQR iht "&
Jpid*02!! Aip$ /&/'G
2.26/. This is likewise !ordained as" his constant *ehaviour 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 advice.
:-y>su guX!d) !6iE in0ym! @! sma"+-t!, guXpu_-;u "&Ay-R;u gu+a-*!
"&@! 2!\N,u;u$ /&/'L
2.260. Towards his *etters let him always *ehave as towards his teacher, likewise towards sons of his teacher,
*orn *y wives of e3ual caste, and towards the teacher's relatives *oth on the side of the father and of the mother.
\a=> sman&8Nma !a i*zya- !a y<kmRi(, AMyapyn! guXsuta- guX!t! & manm!
AhRit$ /&/'N
2.261. The son of the teacher who imparts instruction !in his father's stead", whether younger or of e3ual age, or
a student of !the science of" sacrifices !or of other 9ngas", deserves the same honour as the teacher.
J0sadn " ga_a(a apn&Jim7-a-8n-, n k.yaRd) guXpu_2y padya-*!
"&A!n-8nm!$ /&/'V
2.262. !9 student" must not shampoo the lim*s of his teacher's son, nor assist him in *athing, nor eat the
fragments of his food, nor wash his feet.
guX!t! itpUJya> 2yu> s&!(aR guXya-i;t>, As!(aRs! tu sMpUJya>
0yu0wan&Ai-!adn5>$ /&/%'
2.216. The wives of the teacher, who *elong to the same caste, must *e treated as respectfully as the teacher4 *ut
those who *elong to a different caste, must *e honoured *y rising and salutation.
AZyCn apn " ga_&J0sadnm! @! ", guXp0Nya n kayaRi( k-*ana "
sa,nm!$ /&/%%
2.211. &et him not perform for a wife of his teacher !the offices of" anointing her, assisting her in the *ath,
shampooing her lim*s, or arranging her hair.
guXpI tu yu!it+) n&Ai-!afa&#h padya->, pU(Ri!*it!;-R( gu(&da-;a5
i!8anta$ /&/%/
2.212. !9 pupil" who is full twenty years old, and knows what is *ecoming and un*ecoming, shall not salute a
young wife of his teacher !*y clasping" her feet.
2!-a! @; na+I(a n+a(am! #h ;(m!, Ata- AwaRn! n mafiNt mdasu i!pitt>$
/&/%4
2.21#. At is the nature of women to seduce men in this !world"4 for that reason the wise are never unguarded in
!the company of" females.
Ai!Yasm! A= =a-k- i!Yasm! Aip !a pun>, mda 1u0pw n-tu
kam&la-,!*anugm!$ /&/%;
2.21+. $or women are a*le to lead astray in !this" world not only a fool, *ut even a learned man, and !to make"
him a slave of desire and anger.
ma_a 2!Sa Fih_a !a n i!i!asna- -!-t!, \=!an! #iNHyama- i!Yasm! Aip
k;Rit$ /&/%A
2.21.. %ne should not sit in a lonely place with one's mother, sister, or daughter4 for the senses are powerful,
and master even a learned man.
kam tu guXpIna yu!tIna yu!a -ui!, i!i,!d) !Ndn k.yaRd) Asa!!
Ahm! #it #u!n!$ /&/%G
2.21/. 5ut at his pleasure a young student may prostrate himself on the ground *efore the young wife of a
teacher, in accordance with the rule, and say, 'A, 7. 7., !worship thee, % lady".'
i!a-zy padh(m! AN!h "&Ai-!adnm!, guXda+-;u k.!IRt sta ,mRm!
Anu2m+n!$ /&/%L
2.210. %n returning from a ;ourney he must clasp the feet of his teacher's wife and daily salute her !in the
manner ;ust mentioned", remem*ering the duty of the virtuous.
ywa nnn! nin_-( n+a- !ayRi,gmit, twa guXgta i!fa *u:U;u+) Ai,gmit$
/&/%N
2.211. 9s the man who digs with a spade !into the ground" o*tains water, even so an o*edient !pupil" o*tains the
knowledge which lies !hidden" in his teacher.
muOPa- !a 8ic=a- !a 2yad) Aw !a 2yat! & i*na&8c>, n&@n am- Ai-
inM=a-"-t! sUya-R n&AZyuidyat! ?! i"t!$ /&/%V
2.212. 9 !student" may either shave his head, or wear his hair in *raids, or *raid one lock on the crown of his
head4 the sun must never set or rise while he !lies asleep" in the village.
t "-d) AZyuidyat! sUyR> *yan kam"a+t>, inM=a-"-d) !a&A]yi!<ana8!
8pD! Jp!s-d) idnm!$ /&//'
2.226. Af the sun should rise or set while he is sleeping, *e it !that he offended" intentionally or unintentionally,
he shall fast during the !ne)t" day, muttering !the 'avitri".
sUy-R( 1i-inmuR> *yana- AZyuidt*! " y>, ayitEm! Ak.!aR(a- yu> 2yan!
mhta&@nsa$ /&//%
2.221. $or he who lies !sleeping", while the sun sets or rises, and does not perform !that" penance, is tainted *y
great guilt.
Aa"My yta- in0ym! J-- sMy- smaiht>, *u"a5 d-*- 8pT! 8]ym! JpasIt
ywai!i,$ /&///
2.222. 8urified *y sipping water, he shall daily worship during *oth twilights with a concentrated mind in a pure
place, muttering the prescri*ed te)t according to the rule.
yid I yf!+8> :-y> ik i"t! sma"+-t!, tt! s!Rm! Aa"+-d) yua- y_ "&A2y
+m-n! mn>$ /&//4
2.22#. Af a woman or a man of low caste perform anything !leading to" happiness, let him diligently practise it,
as well as !any other permitted act" in which his heart finds pleasure.
,mR&AwaR!! J9yt- :-y> kam&Awa5R ,mR @! ", AwR @!&#h !a :-ys!
i_!gR #it tu i2wit>$ /&//;
2.22+. !'ome declare that" the chief good consists in !the ac3uisition of" spiritual merit and wealth, !others place
it" in !the gratification of" desire and !the ac3uisition of" wealth, !others" in !the ac3uisition of" spiritual merit
alone, and !others say that the ac3uisition of" wealth alone is the chief good here !*elow"4 *ut the !correct"
decision is that it consists of the aggregate of !those" three.
Aa"ayR*! " ipta "&@! mata ata " pU!R8>, n&At-Rn&A]y!mNtBya #aU(-n
i!*-;t>$ /&//A
2.22.. The teacher, the father, the mother, and an elder *rother must not *e treated with disrespect, especially *y
a 5rahmana, though one *e grievously offended !*y them".
Aa"aya-R #U(a- mUitR> ipta mUitR> 8apt->, mata p6iwBya mUitRs! tu
ata 2!a- mUitR+) Aa0mn>$ /&//G
2.22/. The teacher is the image of 5rahman, the father the image of 8ragipati !the lord of created *eings", the
mother the image of the earth, and an !elder" full *rother the image of oneself.
y mata&ipt+a5 -* sh-t- s-!- n6(am!, n t2y inzkeit> *?ya
ktuW !;R*t5+) Aip$ /&//L
2.220. That trou*le !and pain" which the parents undergo on the *irth of !their" children, cannot *e compensated
even in a hundred years.
tya-+) in0y iy k.yaRd) Aa"ayR2y " s!Rda, t-z!! @! i_;u tu7-;u tp>
s!W sma]yt-$ /&//N
2.221. &et him always do what is agreea*le to those !two" and always !what may please" his teacher4 when
those three are pleased, he o*tains all !those rewards which" austerities !yield".
t-;a _ya(a *u:U;a p+m tp J9yt-, n t5+) AnZynu<ata- ,mRm! ANy
sma"+-t!$ /&//V
2.222. %*edience towards those three is declared to *e the *est !form of" austerity4 let him not perform other
meritorious acts without their permission.
t @! ih _ya- =a-kas! t @! _y Aa:ma>, t @! ih _ya- !-das! t @!&Jas! _ya-
Aiy>$ /&/4'
2.2#6. $or they are declared to *e the three worlds, they the three !principal" orders, they the three <edas, and
they the three sacred fires.
ipta !5 gahRp0ya- Aii+) mata&Aii+) di>(> 2m6t>, guX+) Aah!nIys! tu
sa&Aii_-ta g+IysI$ /&/4%
2.2#1. The father, forsooth, is stated to *e the Barhapatya fire, the mother the akshinagni, *ut the teacher the
9havaniya fire4 this triad of fires is most venera*le.
i_z!! AmafD! @t-;u _In! =a-kan! i!8y-d) g6hI, dI]yman> 2!!pu;a d-!!d)
idi! ma-dt-$ /&/4/
2.2#2. ,e who neglects not those three, !even after he has *ecome" a householder, will con3uer the three worlds
and, radiant in *ody like a god, he will en;oy *liss in heaven.
#m =a-k mat6-ya ipt6-ya tu mMymm!, guX*u:U;ya 0!! @! #U=a-k
smut-$ /&/44
2.2##. 5y honouring his mother he gains this !nether" world, *y honouring his father the middle sphere, *ut *y
o*edience to his teacher the world of 5rahman.
s!-R t2y&A{ta ,maR y2y&@t- _y Aa{ta>, Ana{tas! tu y2y&@t- s!aRs!
t2y&A&~=a> ilya>$ /&/4;
2.2#+. 9ll duties have *een fulfilled *y him who honours those three4 *ut to him who honours them not, all rites
remain fruitless.
ya!t! _ys! t- 8I!-yus! ta!t! & n&ANy sma"+-t!, t-z!! @! in0y *u:U;a k.
yaRt! iyiht- +t>$ /&/4A
2.2#.. 9s long as those three live, so long let him not !independently" perform any other !meritorious acts"4 let
him always serve them, re;oicing !to do what is" agreea*le and *eneficial !to them".
t-;am! Anup+a-,-n pa+y yd) yd) Aa"+-t!, tt! tn! in!-dy-t! t-Zya-
mna-&!"n&kmRi->$ /&/4G
2.2#/. ,e shall inform them of everything that with their consent he may perform in thought, word, or deed for
the sake of the ne)t world.
i_z!! @t-z!! #itke0y ih puX;2y sma]yt-, @; ,mR> p+> sa>ad) Jp,ma-R
ANy J9yt-$ /&/4L
2.2#0. 5y !honouring" these three all that ought to *e done *y man, is accomplished4 that is clearly the highest
duty, every other !act" is a su*ordinate duty.
:Q,an> *u-a i!fam! AaddIt&A!+ad) Aip, ANyad) Aip p+ ,mW I+ Fzk.
=ad) Aip$ /&/4N
2.2#1. ,e who possesses faith may receive pure learning even from a man of lower caste, the highest law even
from the lowest, and an e)cellent wife even from a *ase family.
i!;ad) A]ym6t a1 \a=ad) Aip su-ai;tm!, Aim_ad) Aip sYEm!
Am-Myad) Aip kaanm!$ /&/4V
2.2#2. Cven from poison nectar may *e taken, even from a child good advice, even from a foe !a lesson in"
good conduct, and even from an impure !su*stance" gold.
iya- +aNywa- i!fa ,mR> *a5" su-ai;tm!, i!i!,ain " *Ixpain smad-yain
s!Rt>$ /&/;'
2.2+6. C)cellent wives, learning, !the knowledge of" the law, !the rules of" purity, good advice, and various arts
may *e ac3uired from any*ody.
A#aU(ad) AMyaynm! Aap0ka=- i!,Iyt-, AnuJya " *u:U;a ya!d) AMyayn
gu+a->$ /&/;%
2.2+1. At is prescri*ed that in times of distress !a student" may learn !the <eda" from one who is not a 5rahmana4
and that he shall walk *ehind and serve !such a" teacher, as long as the instruction lasts.
n&A&#aU(- gu+a5 i*zya- !asm! Aa0yiNtk !s-t!, #aU(- !a&An! & AnU"an-
ka)>n! gitm! AnuEmam!$ /&/;/
2.2+2. ,e who desires incompara*le *liss !in heaven" shall not dwell during his whole life in !the house of" a
non(5rahmanical teacher, nor with a 5rahmana who does not know the whole <eda and the 9ngas.
yid 0!! Aa0yiNtk !as +a-"y-t gu+a-> k.=-, yu> pi+"+-d) @nm! Aa
*+I+i!ma->(at!$ /&/;4
2.2+#. 5ut if !a student" desires to pass his whole life in the teacher's house, he must diligently serve him, until
he is freed from this *ody.
Aa sma@-> *+I+2y ys! tu *u:U;t- guXm!, s gm0yCsa i!a- #U(> s *a[tm!$
/&/;;
2.2++. 9 5rahmana who serves his teacher till the dissolution of his *ody, reaches forthwith the eternal mansion
of 5rahman.
n pU!W gu+!- ik i"d) Jpk.!IRt ,mRi!t!, a2ys! tu guX(a&A<@> *ya
guX&AwRm! Aah+-t!$ /&/;A
2.2+.. ,e who knows the sacred law must not present any gift to his teacher *efore !the 'amavartana"4 *ut
when, with the permission of his teacher, he is a*out to take the !final" *ath, let him procure !a present" for the
venera*le man according to his a*ility,
>-_ ih+Oy gam! A[ "_&Jpanhm! Aasnm!, ,aNy *ak " !asais gu+!-
Iitm! Aa!h-t!, /&/;G
2.2+/. !<i:." a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, !even" vegeta*les, !and thus" give
pleasure to his teacher.
Aa"ay-R tu n=u -t- guXpu_- gu(aiN!t-, guXda+- sipOP- !a guX!d) !6iEm!
Aa"+-t!, /&/;L
2.2+0. !9 perpetual student" must, if his teacher dies, serve his son !provided he *e" endowed with good
3ualities, or his widow, or his 'apinda, in the same manner as the teacher.
@t-z!! Ai!fman-;u 2wan&Asn&i!ha+!an!, yuCana- Aii*u:U;a sa,y-d)
d-hm! Aa0mn>$ /&/;N
2.2+1. 'hould none of these *e alive, he must serve the sacred fire, standing !*y day" and sitting !during the
night", and thus finish his life.
@! "+it ya- i!a- #U"yRm! Ai!]=ut>, s gm0yuEm2wan n "&#h 8ayt-
pun>$ /&/;V
2.2+2. 9 5rahmana who thus passes his life as a student without *reaking his vow, reaches !after death" the
highest a*ode and will not *e *orn again in this world.
Chapter #
;c)i_*d)&Aihdk "yW gu+a5 _5!-idk tm!, tdi,Rk paidk !a
h(aiNtkm! @! !a$ 4&'%
#.1. The vow !of studying" the three <edas under a teacher must *e kept for thirty(si) years, or for half that
time, or for a 3uarter, or until the !student" has perfectly learnt them.
!-dan! A,I0y !-da5 !a !-d !a&Aip ywalmm!, Ai!]=ut&#U"ya-R
g6h2wa:mm! Aa!s-t!$ 4&'/
#.2. !9 student" who has studied in due order the three <edas, or two, or even one only, without *reaking the
!rules of" studentship, shall enter the order of householders.
t tIt 2!,m-R( #Udayh+ iptu>, Siv!( txp AasInm! AhRy-t! wm g!a$
4&'4
#.#. ,e who is famous for !the strict performance of" his duties and has received his heritage, the <eda, from his
father, shall *e honoured, sitting on a couch and adorned with a garland, with !the present of" a cow !and the
honey(mi)ture".
guX(anumt> a0!a sma!6Ea- ywai!i,, JYh-t iY8a- -ayaW s&!(aW =>
(aiN!tam!$ 4&';
#.+. ,aving *athed, with the permission of his teacher, and performed according to the rule the 'amavartana
!the rite on returning home", a twice(*orn man shall marry a wife of e3ual caste who is endowed with
auspicious !*odily" marks.
AsipOPa " ya matu+) Asga-_a " ya iptu>, sa *2ta iY8atIna
da+kmRi( m5wun-$ 4&'A
#... 9 damsel who is neither a 'apinda on the mother's side, nor *elongs to the same family on the father's side,
is recommended to twice(*orn men for wedlock and con;ugal union.
mhaN0yip sm6jain ga-&A8&Ai!&,n&,aNyt>, Is\N,- d*&@tain k.=ain
pi+!8Ry-t!$ 4&'G
#./. An connecting himself with a wife, let him carefully avoid the ten following families, *e they ever so great,
or rich in kine, horses, sheep, grain, or !other" property,
hIn&ily inz&puX; inb&"Nda- +a-m*&A*Rsm!, >
y&AmyaB&Ap2mai+&i[i_&k.iu&k.=ain "$ 4&'L
#.0. !<i:." one which neglects the sacred rites, one in which no male children !are *orn", one in which the <eda
is not studied, one !the mem*ers of" which have thick hair on the *ody, those which are su*;ect to hemorrhoids,
phthisis, weakness of digestion, epilepsy, or white or *lack leprosy.
n&JYh-t! kip=a kNya n&Ai,kaqIy n +a-ig(Im!, n&A&=a-imka
n&Ait&=a-ma n !a"aca n ipq=am!$ 4&'N
#.1. &et him not marry a maiden !with" reddish !hair", nor one who has a redundant mem*er, nor one who is
sickly, nor one either with no hair !on the *ody" or too much, nor one who is garrulous or has red !eyes",
n& k>&!6>&ndI&naIy n&AN0y&p!Rt&naimkam!, n pi>&Aih&-zy&naIy n "
-I;n&naimkam!$ 4&'V
#.2. 7or one named after a constellation, a tree, or a river, nor one *earing the name of a low caste, or of a
mountain, nor one named after a *ird, a snake, or a slave, nor one whose name inspires terror.
AByq&AqIy sa5My&naIy hs&!a+(&gaimnIm!, tnu=a-m&k-*&d*na m6Y
RB&AqIm! JYh-t! iym!$ 4&%'
#.16. &et him wed a female free from *odily defects, who has an agreea*le name, the !graceful" gait of a ,amsa
or of an elephant, a moderate !3uantity of" hair on the *ody and on the head, small teeth, and soft lim*s.
y2yas! tu n -!-d) ata n i!<ay-t !a ipta, n&Jpym-t ta a<>
pui_ka&A,mR*ya$ 4&%%
#.11. 5ut a prudent man should not marry !a maiden" who has no *rother, nor one whose father is not known,
through fear lest !in the former case she *e made" an appointed daughter !and in the latter" lest !he should
commit" sin.
s!(aR&A- iY8atIna *2ta da+kmRi(, kamts! tu !6Eanam! #ma> 2yu>
lm*a- A!+a>$ 4&%/
#.12. $or the first marriage of twice(*orn men !wives" of e3ual caste are recommended4 *ut for those who
through desire proceed !to marry again" the following females, !chosen" according to the !direct" order !of the
castes", are most approved.
*UHa&@! -ayaR *UH2y sa " 2!a " i!*> 2m6t-, t- " 2!a "&@! +a<*! " ta*! "
2!a "&A&8Nmn>$ 4&%4
#.1#. At is declared that a 'udra woman alone !can *e" the wife of a 'udra, she and one of his own caste !the
wives" of a <aisya, those two and one of his own caste !the wives" of a @shatriya, those three and one of his
own caste !the wives" of a 5rahmana.
n #aU(&>i_yya-+) Aapfip ih ituta->, ki2m*! i"d) Aip !6EaNt- *UHa
-ayaR&Jpidbyt-$ 4&%;
#.1+. 9 'udra woman is not mentioned even in any !ancient" story as the !first" wife of a 5rahmana or of a
@shatriya, though they lived in the !greatest" distress.
hIn8ait&iy ma-had) JYhNta- iY8aty>, k.=aNy-! nyN0ya*u s&sNtanain
*UHtam!$ 4&%A
#.1.. Twice(*orn men who, in their folly, wed wives of the low !'udra" caste, soon degrade their families and
their children to the state of 'udras.
*UHa!-dI pt0y_-+) Jtytny2y ", *a5nk2y sut&J0p3ya td)&Ap0ytya
-6ga->$ 4&%G
#.1/. 9ccording to 9tri and to !Bautama" the son of Etathya, he who weds a 'udra woman *ecomes an outcast,
according to 'aunaka on the *irth of a son, and according to 5hrigu he who has !male" offspring from a !'udra
female, alone".
*UHa *ynm! Aa+a-]y #aU(a- ya0y,a-gitm!, 8niy0!a sut t2ya #aUOyad)
@! hIyt-$ 4&%L
#.10. 9 5rahmana who takes a 'udra wife to his *ed, will !after death" sink into hell4 if he *egets a child *y her,
he will lose the rank of a 5rahmana.
d5!&ipy&Aitw-yain tt! & ,anain y2y tu, n&AiNt ipt6&d-!as! tn! n " 2!gW s
gmit$ 4&%N
#.11. 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 !'udra wife's" assistance, and such !a man" will not go to
heaven.
!6;=I~-n&pIt2y in>[as&Jpht2y ", t2ya "&@! sUt2y inzkeit+) n i!,Iyt-$
4&%V
#.12. $or him who drinks the moisture of a 'udra's lips, who is tainted *y her *reath, and who *egets a son on
her, no e)piation is prescri*ed.
"tu(aRm! Aip !(aRn -0y "&#h iht&Aihtan!, A7a!! #man! smas-n
Ii!!ahan! in\a-,t$ 4&/'
#.26. 7ow listen to !the" *rief !description of" the following eight marriage(rites used *y the four castes !varna"
which partly secure *enefits and partly produce evil *oth in this life and after death.
#aUa- d5!s! twa&@!&A;R> a8ap0ys! twa&Asu+>, gaN,!a-R +a>s*! "&@!
p5*a"*! "&A7ma- A,m>$ 4&/%
#.21. !They are" the rite of 5rahman !5rahma", that of the gods !aiva", that of the =ishis !9rsha", that of
8ragapati !8ragapatya", that of the 9suras !9sura", that of the Bandharvas !Bandharva", that of the =hashasas
!=akshasa", and that of the 8isakas !8aisaka".
ya- y2y ,Mya-R !(R2y gu(&da-;a5 " y2y ya5, td) !> s!W !Iyaim s!- "
gu(&Agu(an!$ 4&//
#.22. ?hich is lawful for each caste !varna" and which are the virtues or faults of each !rite", all this A will
declare to you, as well as their good and evil results with respect to the offspring.
;P) AanupUByaR i!2y >_2y "tu+a- A!+an!, i!b&*UHya-s! tu tan! @! i!fad)
,MyaRn! A+a>san!$ 4&/4
#.2#. %ne may know that the first si) according to the order !followed a*ove" are lawful for a 5rahmana, the
four last for a @shatriya, and the same four, e)cepting the =akshasa rite, for a <aisya and a 'udra.
"tu+a- #aU(2y&Afan! *2tan! k!ya- i!F>, +a>s >i_y2y&@km! Aasu+
!5by&*UHya->$ 4&/;
#.2+. The sages state that the first four are approved !in the case" of a 5rahmana, one, the =akshasa !rite in the
case" of a @shatriya, and the 9sura !marriage in that" of a <aisya and of a 'udra.
paana tu _ya- ,MyaR Ya!! A,Mya5R 2m6ta!! #h, p5*a"*! "&Asu+*! "&@!
n ktRBya5 kda "n$ 4&/A
#.2.. 5ut in these !Anstitutes of the sacred law" three of the five !last" are declared to *e lawful and two
unlawful4 the 8aisaka and the 9sura !rites" must never *e used.
p6wk) p6wg! !a im:a5 !a i!!aha5 pU!R"a-idta5, gaN,!a-R +a>s*! "&@!
,Mya5R >_2y ta5 2m6ta5$ 4&/G
#.2/. $or @shatriyas those *efore(mentioned two rites, the Bandharva and the =akshasa, whether separate or
mi)ed, are permitted *y the sacred tradition.
Aamaf "&A"Riy0!a " :ut&*I=!t- 2!ym!, Aay dan kNyaya #aUa- ,mR>
kIitRt>$ 4&/L
#.20. The gift of a daughter, after decking her !with costly garments" and honouring !her *y presents of ;ewels",
to a man learned in the <eda and of good conduct, whom !the father" himself invites, is called the 5rahma rite.
y<- tu i!tt- sMyg! ki0!8- kmR k.!Rt-, A=0y sutadan d5! ,mW ">t-$
4&/N
#.21. The gift of a daughter who has *een decked with ornaments, to a priest who duly officiates at a sacrifice,
during the course of its performance, they call the aiva rite.
@k ga-imwun Y- !a !+ad) Aaday ,mRt>, kNyadan i!i,!d) Aa;a-R
,mR> s J9yt-$ 4&/V
#.22. ?hen !the father" gives away his daughter according to the rule, after receiving from the *ridegroom, for
!the fulfilment of" the sacred law, a cow and a *ull or two pairs, that is named the 9rsha rite.
sh&J-a5 "+ta ,mRm! #it !a"a&Anu-azy ", kNyadanm! AZy9yR a8ap0ya-
i!i,> 2m6t>$ 4&4'
#.#6. The gift of a daughter !*y her father" after he has addressed !the couple" with the te)t, 'May *oth of you
perform together your duties,' and has shown honour !to the *ridegroom", is called in the 'mriti the 8ragapatya
rite.
<aitZya- Hi!( d3!a kNyay5 "&@! *it>, kNyadan 2!amNfad) Aasu+a-
,mR J9yt-$ 4&4%
#.#1. ?hen !the *ridegroom" receives a maiden, after having given as much wealth as he can afford, to the
kinsmen and to the *ride herself, according to his own will, that is called the 9sura rite.
#mya&ANya-Nysya-g> kNyaya*! " !+2y ", gaN,!R> s tu i!<-ya-
m5wuNy> kam&s-!>$ 4&4/
#.#2. The voluntary union of a maiden and her lover one must know !to *e" the Bandharva rite, which springs
from desire and has se)ual intercourse for its purpose.
h0!a i"3!a " i-3!a " la-*NtIy XdNtIy g6hat!, s1 kNyah+( +a>sa- i!i,+)
J9yt-$ 4&44
#.##. The forci*le a*duction of a maiden from her home, while she cries out and weeps, after !her kinsmen"
have *een slain or wounded and !their houses" *roken open, is called the =akshasa rite.
su@a mEa mEa !a +ha- y_&Jpgmit, s paipua- i!!ahana p5*a"*!
"&A7ma- A,m>$ 4&4;
#.#+. ?hen !a man" *y stealth seduces a girl who is sleeping, into)icated, or disordered in intellect, that is the
eighth, the most *ase and sinful rite of the 8isakas.
Ai|+) @! iY8&A!a(a kNyadan i!i*zyt-, #t+-;a tu !(aRnam!
#t+-t+kaMyya$ 4&4A
#.#.. The gift of daughters among 5rahmanas is most approved, !if it is preceded" *y !a li*ation of" water4 *ut
in the case of other castes !it may *e performed" *y !the e)pression of" mutual consent.
ya- y2y&@;a i!!ahana mnuna kIitRta- gu(>, s!W *6(ut t i!a>
s!W kItRyta- mm$ 4&4G
#.#/. &isten now to me, ye 5rahmanas, while A fully declare what 3uality has *een ascri*ed *y Manu to each of
these marriage(rites.
d* pU!aRn! p+an! !byan! Aa0man "&@ki!*km!, #aUIpu_> suketket! &
ma-"y0y-ns> ipt`n!$ 4&4L
#.#0. The son of a wife wedded according to the 5rahma rite, if he performs meritorious acts, li*erates from sin
ten ancestors, ten descendants and himself as the twenty(first.
d5!&ra8> sut*! "&@! s@ s@ p+&A!+an!, Aa;R&ra8> suts! _Iys! _In! ;c)
;c) kay&r8> sut>$ 4&4N
#.#1. The son *orn of a wife, wedded according to the aiva rite, likewise !saves" seven ancestors and seven
descendants, the son of a wife married *y the 9rsha rite three !in the ascending and descending lines", and the
son of a wife married *y the rite of @a !8ragapati" si) !in either line".
#aU&Aid;u i!!ah-;u "tuzB @!&AnupU!R*>, #U!"Ri2!n> pu_a 8ayNt-
i*7sMmta>$ 4&4V
#.#2. $rom the four marriages, !enumerated" successively, which *egin with the 5rahma rite spring sons, radiant
with knowledge of the <eda and honoured *y the 'ishtas !good men".
p&s3!&gu(&Jp-ta ,n!Nta- y*i2!n>, pyaR@&-a-ga ,imRua 8I!iNt " *t
sma>$ 4&;'
#.+6. Cndowded with the 3ualities of *eauty and goodness, possessing wealth and fame, o*taining as many
en;oyments as they desire and *eing most righteous, they will live a hundred years.
#t+-;u tu i*7-;u n6*sa&An6t!aidn>, 8ayNt- Fi!R!ah-;u #U&,mR&iY;>
suta>$ 4&;%
#.+1. 5ut from the remaining !four" *lama*le marriages spring sons who are cruel and speakers of untruth, who
hate the <eda and the sacred law.
AiniNdt5> Ii!!ah5+) AinNfa -!it 8a, iniNdt5+) iniNdta n`(a t2man!
inNfan! i!!8Ry-t!$ 4&;/
#.+2. An the *lameless marriages *lameless children are *orn to men, in *lama*le !marriages" *lama*le
!offspring"4 one should therefore avoid the *lama*le !forms of marriage".
pai(h(s2ka+> s&!(aRsu&Jpidbyt-, As!(aR2!! Ay <-ya- i!i,+)
JYahkmRi($ 4&;4
#.+#. The ceremony of ;oining the hands is prescri*ed for !marriages with" women of e3ual caste !varna"4 know
that the following rule !applies" to weddings with females of a different caste !varna".
*+> >i_yya a1> ta-da- !5bykNyya, !sn2y d*a a1a *UHya&J0ke7!-dn-$
4&;;
#.++. %n marrying a man of a higher caste a @shatriya *ride must take hold of an arrow, a <aisya *ride of a
goad, and a 'udra female of the hem of the !*ridegroom's" garment.
ktuka=ai-gamI 2yat! 2!da+in+t> sda, p!R!8W 8-"! "&@na td)&ta-
+itkaMyya$ 4&;A
#.+.. &et !the hus*and" approach his wife in due season, *eing constantly satisfied with her !alone"4 he may
also, *eing intent on pleasing her, approach her with a desire for con;ugal union !on any day" e)cepting the
8arvans.
ktu> 2!a-ai!k> I(a +a_y> ;a-P* 2m6ta>, "tui-R+) #t+5> sa,Rm! Aha-i->
siYgihRt5>$ 4&;G
#.+/. 'i)teen !days and" nights !in each month", including four days which differ from the rest and are censured
*y the virtuous, !are called" the natural season of women.
tasam! Aafa*! "tSs! tu iniNdta&@kad*I " ya, _ya-d*I " *-;as! tu *2ta
d*+a_y>$ 4&;L
#.+0. 5ut among these the first four, the eleventh and the thirteenth are !declared to *e" for*idden4 the remaining
nights are recommended.
yuvmasu pu_a 8ayNt- iya- Ayuvmasu +ai_;u, t2mad) yuvmasu pu_awIR
si!*-d) AatR!- iym!$ 4&;N
#.+1. %n the even nights sons are conceived and daughters on the uneven ones4 hence a man who desires to
have sons should approach his wife in due season on the even !nights".
puman! pusa- Ai,k- *ul- I -!0yi,k- iya>, sm- Apuman! pu&iya5 !a >
I(- Axp- " i!pyRy>$ 4&;V
#.+2. 9 male child is produced *y a greater 3uantity of male seed, a female child *y the prevalence of the
female4 if !*oth are" e3ual, a hermaphrodite or a *oy and a girl4 if !*oth are" weak or deficient in 3uantity, a
failure of conception !results".
inNfa2!! A7asu "&ANyasu iya- +ai_;u !8Ryn!, #U"ay-R! -!it y_ t_&A:m-
!sn!$ 4&A'
#..6. ,e who avoids women on the si) for*idden nights and on eight others, is !e3ual in chastity to" a student,
in whichever order he may live.
n kNyaya> ipta i!Yan! g6Iyat! & *uxkm! A(u&Aip, g6n! & *uxk ih =a---n
2yan! n+a- Ap0yi!lyI$ 4&A%
#..1. 7o father who knows !the law" must take even the smallest gratuity for his daughter4 for a man who,
through avarice, takes a gratuity, is a seller of his offspring.
I,nain tu y- ma-had) Jp8I!iNt \aN,!a>, na+I yanain ! !a t- papa
yaN0y,a-gitm!$ 4&A/
#..2. 5ut those !male" relations who, in their folly, live on the separate property of women, !e.g. appropriate"
the *easts of *urden, carriages, and clothes of women, commit sin and will sink into hell.
Aa;-R ga-imwun *uxk k- i"d) Aad+) m6;a&@! tt!, Axpa- A]y-!
mhan! !a&Aip i!lys! ta!d) @! s>$ 4&A4
#..#. 'ome call the cow and the *ull !given" at an 9rsha wedding 'a gratuity4' !*ut" that is wrong, since !the
acceptance of" a fee, *e it small or great, is a sale !of the daughter".
yasa n&Addt- *uxk <atya- n s i!ly>, AhR( tt! k.ma+I(am! Aan6*2y
" k-!=m!$ 4&A;
#..+. ?hen the relatives do not appropriate !for their use" the gratuity !given", it is not a sale4 !in that case" the
!gift" is only a token of respect and of kindness towards the maidens.
ipt6i-+) at6i-*! "&@ta> piti-+) d-!+5s! twa, pUJya -U;iytBya*! "
\dkxya(m! ^]sui->$ 4&AA
#.... ?omen must *e honoured and adorned *y their fathers, *rothers, hus*ands, and *rothers(in(law, who
desire !their own" welfare.
y_ nayRs! tu pUJyNt- +mNt- t_ d-!ta>, y_&@tas! tu n pUJyNt- s!aRs!
t_&A&~=a> ilya>$ 4&AG
#../. ?here women are honoured, there the gods are pleased4 *ut where they are not honoured, no sacred rite
yields rewards.
*a-"iNt 8amya- y_ i!nby0ya*u tt! k.=m!, n *a-"iNt tu y_&@ta !,Rt- tQR ih
s!Rda$ 4&AL
#..0. ?here the female relations live in grief, the family soon wholly perishes4 *ut that family where they are
not unhappy ever prospers.
8amya- yain g-hain *pN0yitpUi8ta>$ tain ke0yahtain&#! i!nbyiNt smNtt>$
4&AN
#..1. The houses on which female relations, not *eing duly honoured, pronounce a curse, perish completely, as
if destroyed *y magic.
t2mad) @ta> sda pUJya -U;(&Amadn&A*n5>, -Uit&kam5+) n+5+) in0y
s0k+-;u&J0s!-;u ",,4&AV
#..2. ,ence men who seek !their own" welfare, should always honour women on holidays and festivals with
!gifts of" ornaments, clothes, and !dainty" food.
stu7a- -ayRya -taR -_aR -ayaR tw&@! ", yi2mD! @! k.=- in0y kxya( t_
!5 u!m!$ 4&G'
#./6. An that family, where the hus*and is pleased with his wife and the wife with her hus*and, happiness will
assuredly *e lasting.
yid ih I n +a-"-t pumas n ma-dy-t!, Ama-dat! pun> pus> 8n n
!tRt-$ 4&G%
#./1. $or if the wife is not radiant with *eauty, she will not attract her hus*and4 *ut if she has no attractions for
him, no children will *e *orn.
iya tu +a-"manaya s!W td) +a-"t- k.=, t2ya 0!! A+a-"manaya
s!Rm! @! n +a-"t-$ 4&G/
#./2. Af the wife is radiant with *eauty, the whole house is *right4 *ut if she is destitute of *eauty, all will appear
dismal.
k.&i!!ah5> ilya&=a-p5+) !-danMyyn-n ", k.=aNyk.=ta yaiNt
#aU(aitlm-( "$ 4&G4
#./#. 5y low marriages, *y omitting !the performance of" sacred rites, *y neglecting the study of the <eda, and
*y irreverence towards 5rahmanas, !great" families sink low.
i*xp-n By!ha+-( *UHap0y5*! " k-!=5>, ga-i-+) A[5*! " yan5*! " kezya +a8&
Jps-!ya$ 4&G;
#./+. 5y !practising" handicrafts, *y pecuniary transactions, *y !*egetting" children on 'udra females only, *y
!trading in" cows, horses, and carriages, *y !the pursuit of" agriculture and *y taking service under a king,
AyaJyya8n5*! "&@! nai2t?y-n " kmR(am!, k.=aNya*u i!nbyiNt yain hInain
mt>$ 4&GA
#./.. 5y sacrificing for men unworthy to offer sacrifices and *y denying !the future rewards for good" works,
families, deficient in the !knowledge of the" <eda, 3uickly perish.
mts! tu sm6jain k.=aNyxp&,naNyip, k.=sya " gmiNt k;RiNt " mhd)
y*>$ 4&GG
#.//. 5ut families that are rich in the knowledge of the <eda, though possessing little wealth, are num*ered
among the great, and ac3uire great fame.
!5!aihk- Aia5 k.!IRt g61 kmR ywai!i,, pay<i!,an " pi "&AN!aihkIy
g6hI$ 4&GL
#./0. ?ith 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.
pa sUna g6h2w2y "uI p-;Oyup2k+>, kOPnI "&Jdk.M-*! " \Myt- yas! tu
!ahyn!$ 4&GN
#./1. 9 householder has five slaughter(houses !as it were, vi:." the hearth, the grinding(stone, the *room, the
pestle and mortar, the water(vessel, *y using which he is *ound !with the fetters of sin".
tasa lm-( s!aRsa inzke0ywW mhi;Ri->, pa ?)@a mhay<a> 0yh
g6hm-i,nam!$ 4&GV
#./2. An order to successively e)piate !the offences committed *y means" of all these !five" the great sages have
prescri*ed for householders the daily !performance of the five" great sacrifices.
AMyapn #Uy<> ipt6y<s! tu tpR(m!, ha-ma- d5!a- \i=+) -a5ta- n6y<a-
AitiwpU8nm!$ 4&L'
#.06. Teaching !and studying" is the sacrifice !offered" to 5rahman, the !offerings of water and food called"
Tarpana the sacrifice to the manes, the *urnt o*lation the sacrifice offered to the gods, the 5ali offering that
offered to the 5hutas, and the hospita*le reception of guests the offering to men.
pa&@tan! ya- mhay<an! n hapyit *it>, s g6h- Aip !sn! in0y sUnada-;5+)
n i=]yt- 4&L%
#.01. ,e who neglects not these five great sacrifices, while he is a*le !to perform them", is not tainted *y the
sins !committed" in the five places of slaughter, though he constantly lives in the !order of" house !(holders".
d-!ta&Aitiw&-60yana ipt`(am! Aa0mn*! " y>, n in!Rpit paanam! Jm!!sn!
n s 8I!it$ 4&L/
#.02. 5ut he who does not feed these five, the gods, his guests, those whom he is *ound to maintain, the manes,
and himself, lives not, though he *reathes.
Adt " dt "&@! twa dtm! @! ", #aU dt ai*t " pay<an! ">t-$
4&L4
#.0#. They call !these" five sacrifices also, 9huta, ,uta, 8rahuta, 5rahmya(huta, and 8rasita.
8pa- Adta- dta- ha-m> dta- -a5itka- \i=>, #aU dt iY8a!a"aR ai*t
ipt6tpR(m!$ 4&L;
#.0+. 9huta !not offered in the fire" is the muttering !of <edic te)ts", ,uta the *urnt o*lation !offered to the
gods", 8rahuta !offered *y scattering it on the ground" the 5ali offering given to the 5hutas, 5rahmya(huta
!offered in the digestive fire of 5rahmanas", the respectful reception of 5rahmana !guests", and 8rasita !eaten"
the !daily o*lation to the manes, called" Tarpana.
2!aMyay- in0yyu> 2yad) d5!- "&@!&#h kmRi(, d5!kmRi( yua- ih i\-
itR&#d "+&A"+m!$ 4&LA
#.0.. &et !every man" in this !second order, at least" daily apply himself to the private recitation of the <eda, and
also to the performance of the offering to the gods4 for he who is diligent in the performance of sacrifices,
supports *oth the mova*le and the immova*le creation.
Aia5 a2ta&Adit> sMyg! Aaid0ym! Jpitut-, Aaid0ya8! 8ayt- !6izt+) !6zt-+)
AD tt> 8a>$ 4&LG
#.0/. 9n o*lation duly thrown into the fire, reaches the sun4 from the sun comes rain, from rain food, therefrom
the living creatures !derive their su*sistence".
ywa !ayu smai:0y !tRNt- s!R8Nt!>, twa g6h2wm! Aai:0y !tRNt- s!R
Aa:ma>$ 4&LL
#.00. 9s all living creatures su*sist *y receiving support from air, even so !the mem*ers of" all orders su*sist *y
receiving support from the householder.
y2mat! _ya- A]ya:im(a- <an-n&AD-n "&AN!hm!, g6h2w-n&@! ,ayRNt-
t2ma8! Jy-ua:ma- g6hI$ 4&LN
#.01. 5ecause men of the three !other" orders are daily supported *y the householder with !gifts of" sacred
knowledge and food, therefore !the order of" householders is the most e)cellent order.
s s,ayR> y-n 2!gRm! A>ym! #mta, sun "&#h&#mta&A0yNt ya-
A,aya-R F\R=&#iNHy5>$ 4&LV
#.02. !The duties of" this order, which cannot *e practised *y men with weak organs, must *e carefully o*served
*y him who desires imperisha*le !*liss in" heaven, and constant happiness in this !life".
k;y> ipt+a- d-!a -UtaNyitwys! twa, Aa*ast- k.cuiM\Zys! t-Zy> kayW i!8anta$
4&N'
#.16. The sages, the manes, the gods, the 5hutas, and guests ask the householders !for offerings and gifts"4
hence he who knows !the law", must give to them !what is due to each".
2!aMyay-n&A"Ry-t&k;In! ha-m5+) d-!an! ywai!i,, ipt`n! & :aj5*! " n`n!
AD5+) -Utain \i=kmR(a$ 4&N%
#.11. &et him worship, according to the rule, the sages *y the private recitation of the <eda, the gods *y *urnt
o*lations, the manes *y funeral offerings !'raddha", men *y !gifts of" food, and the 5hutas *y the 5ali offering.
k.yaRd) Ah&ARh> :ajm! ADaf-n&Jdk-n !a, pya-&mU=&~=5+) !a&Aip
ipt6Zy> Iitm! Aa!hn!$ 4&N/
#.12. &et him daily perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and
!thus" please the manes.
@km! A]ya*y-d) i! ipt6&Aw-R paayi<k-, n "&@!&A_&A*y-t! ik i"d)
!5[d-! it iY8m!$ 4&N4
#.1#. &et him feed even one 5rahmana in honour of the manes at !the 'raddha", which *elongs to the five great
sacrifices4 *ut let him not feed on that !occasion" any 5rahmana on account of the <aisvadeva offering.
!5[d-!2y isj2y g61- Aia5 i!i,pU!Rkm!, AaZy> k.yaRd) d-!taZya-
#aU(a- ha-mm! AN!hm!$ 4&N;
#.1+. 9 5rahmana shall offer according to the rule !of his Brihya(sutra a portion" of the cooked food destined
for the <aisvadeva in the sacred domestic fire to the following deities:
Ai-> sa-m2y "&@!&Ada5 tya-*! "&@! sm2tya->, i![-Zy*! "&@! d-!-Zya-
,N!Nt+y @! "$ 4&NA
#.1.. $irst to 9gni, and !ne)t" to 'oma, then to *oth these gods con;ointly, further to all the gods !<isve evah",
and !then" to hanvantari,
k.5 "&@!&Anum0y5 " 8apty @! " , sh fa!ap6iwBya-*! " twa i2!7ket-
ANtt>$ 4&NG
#.1/. $urther to @uhu !the goddess of the new(moon day", to 9numati !the goddess of the full(moon day", to
8ragapati !the lord of creatures", to heaven and earth con;ointly, and finally to 9gni 'vishtakrit !the fire which
performs the sacrifice well".
@! sMyvg! hi!+) d0!a s!Rid>u di>(m!, #NH&ANtk&A]pit&#NFZy>
s&Anug-Zya- \i= h+-t!$ 4&NL
#.10. 9fter having thus duly offered the sacrificial food, let him throw 5ali offerings in all directions of the
compass, proceeding !from the east" to the south, to Andra, >ama, <aruna, and 'oma, as well as to the servants
!of these deities".
mX| #it tu Yai+ i>p-d) A]2!! A| #0yip, !n2pitZy #0y-! mus=&J=Un=-
h+-t!$ 4&NN
#.11. 'aying, '!9doration" to the Maruts,' he shall scatter !some food" near the door, and !some" in water,
saying, '!9doration to the waters4' he shall throw !some" on the pestle and the mortar, speaking thus,
'!9doration" to the trees.'
JmI;Rk- i:y5 k.yaRd) -Hkaxy5 " padt>, #U&!a2ta-zpitZya tu !a2tumMy-
\i= h+-t!$ 4&NV
#.12. 7ear the head !of the *ed" he shall make an offering to 'ri !fortune", and near the foot !of his *ed" to
5hadrakali4 in the centre of the house let him place a 5ali for 5rahman and for <astoshpati !the lord of the
dwelling" con;ointly.
i![-Zy*! "&@! d-!-Zya- \i=m! Aaka* Ji0>p-t!, id!a"+-Zya- -Ut-Zya- n-
"ai+Zy @! "$ 4&V'
#.26. &et him throw up into the air a 5ali for all the gods, and !in the day(time one" for the go*lins roaming
a*out *y day, !and in the evening one" for the go*lins that walk at night.
p6u!a2tuin k.!IRt \i= s!aR0m-Uty-, ipt6Zya- \i=*-; tu s!W di>(ta- h+-t!$
4&V%
#.21. An the upper story let him offer a 5ali to 'arvatma*huti4 *ut let him throw what remains !from these
offerings" in a southerly direction for the manes.
*Una " pittana " [p"a pap&+a-ig(am!, !ysana kemI(a " *nk5+)
in!Rp-d) -ui!$ 4&V/
#.22. &et him gently place on the ground !some food" for dogs, outcasts, @andalas !'vapak", those afflicted with
diseases that are punishments of former sins, crows, and insects.
@! y> s!R-Utain #aU(a- in0ym! A"Rit, s gmit p+ 2wan t-8a-mUitR>
pwa&k8una$ 4&V4
#.2#. That 5rahmana who thus daily honours all *eings, goes, endowed with a resplendent *ody, *y a straight
road to the highest dwelling(place !i.e. 5rahman".
ke0!a&@td) \i=kmR&@!m! Aitiw pU!Rm! Aa*y-t!, i->a " i->!- dfad)
i!i,!d) #U"ai+(-$ 4&V;
#.2+. ,aving performed this 5ali offering, he shall first feed his guest and, according to the rule, give alms to an
ascetic !and" to a student.
yt! puOy~=m! Aaga-it ga d3!a i!i,!d) gu+a->, tt! puOy~=m! Aaga-it i->a
d3!a iY8a- g6hI$ 4&VA
#.2.. 9 twice(*orn householder gains, *y giving alms, the same reward for his meritorious act which !a student"
o*tains for presenting, in accordance with the rule, a cow to his teacher.
i->am! A]yudpa_ !a s0ke0y i!i,pU!Rkm!, !-dt3!awRi!F;- #aU(ay&
Jppady-t!$ 4&VG
#.2/. &et him give, in accordance with the rule, to a 5rahmana who knows the true meaning of the <eda, even
!a small portion of food as" alms, or a pot full of water, having garnished !the food with seasoning, or the pot
with flowers and fruit".
nbyiNt hBy&kByain n+a(am! Ai!8antam!, -2mI-Ut-;u i!-;u ma-had) dEain
dat6i->$ 4&VL
#.20. The o*lations to gods and manes, made *y men ignorant !of the law of gifts", are lost, if the givers in their
folly present !shares of them" to 5rahmanas who are mere ashes.
i!fa&tp>&sm6j-;u dt i!munaii;u, in2ta+yit FgaR"! " mht*! "&@!
ikix\;at!$ 4&VN
#.21. 9n offering made in the mouth(fire of 5rahmanas rich in sacred learning and austerities, saves from
misfortune and from great guilt.
sa@ay 0!! Aitwy- dfad) Aasn&Jdk-, AD "&@! ywa*i s0ke0y
i!i,pU!Rkm!$ 4&VV
#.22. 5ut let him offer, in accordance with the rule, to a guest who has come !of his own accord" a seat and
water, as well as food, garnished !with seasoning", according to his a*ility.
i*=an! A]yuata- in0y paaiIn! Aip 8ut>, s!W suketm! AadE- #aU(a-
Ani"Rta- !sn!$ 4&%''
#.166. 9 5rahmana who stays unhonoured !in the house", takes away !with him" all the spiritual merit even of a
man who su*sists *y gleaning ears of corn, or offers o*lations in five fires.
t6(ain -Uim+) Jdk !ak) "tuwIR " sUn6ta, @taNyip sta g-h- n&
JimfNt- kda "n$ 4&%'%
#.161. Brass, room !for resting", water, and fourthly a kind word4 these !things" never fail in the houses of good
men.
@k+a_ tu in!sD! Aitiw+) #aU(> 2m6t>, Ain0y ih i2wta- y2mat! t2mad)
Aitiw+) J9yt-$ 4&%'/
#.162. 5ut a 5rahmana who stays one night only is declared to *e a guest !atithi"4 for *ecause he stays !sthita"
not long !anityam", he is called atithi !a guest".
n&@kamI(m! Aitiw i! saqitk twa, Jpi2wt g6h- i!fad) -ayaR
y_&Aiya- Aip !a$ 4&%'4
#.16#. %ne must not consider as a guest a 5rahmana who dwells in the same village, nor one who seeks his
livelihood *y social intercourse, even though he has come to a house where !there is" a wife, and where sacred
fires !are kept".
Jpast- y- g6h2wa> p+pakm! A\ujy>, t-n t- -0y p*uta 8N0yDaiddaiyn>$
4&%';
#.16+. Those foolish householders who constantly seek !to live on" the food of others, *ecome, in conse3uence
of that !*aseness", after death the cattle of those who give them food.
A(a-fa- Aitiw> say sUyR&ra- g6hm-i,na, ka=- a@s! 0!! Aka=- !a
n&A2y&An! & An! g6h- !s-t!$ 4&%'A
#.16.. 9 guest who is sent *y the !setting" sun in the evening, must not *e driven away *y a householder4
whether he have come at !supper(" time or at an inopportune moment, he must not stay in the house without
entertainment.
n !5 2!y td) AIyad) Aitiw yn! n -a-8y-t!, ,Ny y*2ym! Aayuzy
2!vyW !a&AitiwpU8nm!$ 4&%'G
#.16/. &et him not eat any !dainty" food which he does not offer to his guest4 the hospita*le reception of guests
procures wealth, fame, long life, and heavenly *liss.
Aasn&A!swa5 *yam! AnuJyam! Jpasnam!, JEm-;u&JEm k.yaRQR
hIn- hIn sm- smm!$ 4&%'L
#.160. &et him offer !to his guests" seats, rooms, *eds, attendance on departure and honour !while they stay", to
the most distinguished in the *est form, to the lower ones in a lower form, to e3uals in an e3ual manner.
!5[d-!- tu in!6RE- yfNya- Aitiw+) Aa8-t!, t2y&A]yD ywa*i dfan! n \i=
h+-t!$ 4&%'N
#.161. 5ut if another guest comes after the <aisvadeva offering has *een finished, !the householder" must give
him food according to his a*ility, !*ut" not repeat the 5ali offering.
n -a-8nawW 2!- i!> k.=&ga-_- in!-dy-t!, -a-8nawW ih t- *sn!
!aNta*I&#0yu9yt- \u,5>$ 4&%'V
#.162. 9 5rahmana shall not name his family and !<edic" gotra in order to o*tain a meal4 for he who *oasts of
them for the sake of a meal, is called *y the wise a foul feeder !vantasin".
n #aU(2y 0!! Aitiw+) g6h- +a8Ny J9yt-, !5by&*UHa5 sna "&@! <atya-
guX+) @! "$ 4&%%'
#.116. 5ut a @shatriya !who comes" to the house of a 5rahmana is not called a guest !atithi", nor a <aisya, nor a
'udra, nor a personal friend, nor a relative, nor the teacher.
yid 0!! Aitiw,m-R( >i_ya- g6hm! Aa8-t!, -u!0su " i!-;u kam tm! Aip
-a-8y-t!$ 4&%%%
#.111. 5ut if a @shatriya comes to the house of a 5rahmana in the manner of a guest, !the house(holder" may
feed him according to his desire, after the a*ove(mentioned 5rahmanas have eaten.
!5by&*UHa!! Aip a@a5 k.cuM\- Aitiw&,imR(a5$ -a-8y-t! sh -60y5s! ta!!
Aan6*2y ya-8yn!$ 4&%%/
#.112. Cven a <aisya and a 'udra who have approached his house in the manner of guests, he may allow to eat
with his servants, showing !there*y" his compassionate disposition.
#t+an! Aip sin&AdIn! sMI0ya g6hm! Aagtan!, ke0y&AD ywa*i -a-8y-t! sh
-ayRya$ 4&%%4
#.11#. Cven 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 a*ility, !at the same time" with his wife.
su!aisnI> k.ma+I*! " +a-ig(a- gi-R(I> iy>, AitiwZya- A @!&@tan!
-a-8y-d) Ai!"a+yn!$ 4&%%;
#.11+. ?ithout hesitation he may give food, even *efore his guests, to the following persons, !vi:." to newly(
married women, to infants, to the sick, and to pregnant women.
Ad3!a tu y @t-Zy> pU!W -uo- A&i!">(>, s -uCana- n 8anait [&g65+)
8iv,m! Aa0mn>$ 4&%%A
#.11.. 5ut the foolish man who eats first without having given food to these !persons" does, while he crams, not
know that !after death" he himself will *e devoured *y dogs and vultures.
-u!02!! Aw i!-;u 2!-;u -60y-;u "&@! ih, -uCIyata tt> ptad) A!i*7 tu
dMptI$ 4&%%G
#.11/. 9fter the 5rahmanas, the kinsmen, and the servants have dined, the householder and his wife may
afterwards eat what remains.
d-!an! k;In! mnuzya*! " ipt`n! g61a*! " d-!ta>, pU8iy0!a tt> ptad)
g6h2w> *-;-ug! -!-t!$ 4&%%L
#.110. ,aving honoured the gods, the sages, men, the manes, and the guardian deities of the house, the
householder shall eat afterwards what remains.
Aw s k-!= -uo- y> p"0ya0mka+(at!, y<i*7a*n 1-tt! stam! AD i!,Iyt-$
4&%%N
#.111. ,e who prepares food for himself !alone", eats nothing *ut sin4 for it is ordained that the food which
remains after !the performance of" the sacrifices shall *e the meal of virtuous men.
+a8&ki0!J&atk&gun! iy&[*u+&matu=an!, AhRy-n! m,upk-R( pi+s!0s+at!
pun>$ 4&%%V
#.112. &et him honour with the honey(mi)ture a king, an officiating priest, a 'nataka, the teacher, a son(in(law,
a father(in(law, and a maternal uncle, !if they come" again after a full year !has elapsed since their last visit".
+a8a " :a-i_y*! "&@! y<kmROyupi2wta5, m,upk-R( spUJya5 n 0!! Ay< #it
i2wit>$ 4&%/'
#.126. 9 king and a 'rotriya, who come on the performance of a sacrifice, must *e honoured with the honey(
mi)ture, *ut not if no sacrifice is *eing performed4 that is a settled rule.
say 0!! AD2y isj2y p0Nym \i= h+-t!, !5[d-! ih nam&@tt! say
at+) i!,Iyt-$ 4&%/%
#.121. 5ut the wife shall offer in the evening !a portion" of the dressed food as a 5ali(o*lation, without !the
recitation of" sacred formulas4 for that !rite which is called the" <aisvadeva is prescri*ed *oth for the morning
and the evening.
ipt6y< tu in!R0yR i!*! "NH>y- Aiiman!, ipOPaN!ahayRk :aj k.yaRn!
mas&Anumaiskm!$ 4&%//
#.122. 9fter performing the 8itriyagna, a 5rahmana who keeps a sacred fire shall offer, month *y month, on the
new(moon day, the funeral sacrifice !'raddha, called" 8indanvaharyaka.
ipt`(a maisk :ajm! AN!ahayW i!F+) \u,a>, t"! "&Aim;-(a ktRBy *2t-n
yt>$ 4&%/4
#.12#. The wise call the monthly funeral offering to the manes 9nvaharya !to *e offered after the cakes", and
that must *e carefully performed with the approved !sorts of" flesh !mentioned *elow".
t_ y- -a-8nIya> 2yu+) y- " !JyaR iY8a-Ema>, ya!Nt*! "&@! y5*! "&AD5s!
tan! !IyaMy*-;t>$ 4&%/;
#.12+. A will fully declare what and how many !5rahmanas" must *e fed on that !occasion", who must *e
avoided, and on what kinds of food !they shall dine".
Ya5 d5!- ipt6kay-R _In! @k5km! J-y_ !a, -a-8y-t! su&sm6ja- Aip n s}-t
i!2t+-$ 4&%/A
#.12.. %ne must feed two !5rahmanas" at the offering to the gods, and three at the offering to the manes, or one
only on either occasion4 even a very wealthy man shall not *e an)ious !to entertain" a large company.
si0lya d-*&ka=a5 " *a5" #aU(spd>, pa&@tan! i!2t+a- hiNt t2man! n&
^h-t i!2t+m!$ 4&%/G
#.12/. 9 large company destroys these five !advantages" the respectful treatment !of the invited, the propriety
of" place and time, purity and !the selection of" virtuous 5rahmana !guests"4 he therefore shall not seek !to
entertain" a large company.
iwta -tke0ya&@;a ipy nam i!,u>y-, ti2mn! yu2y&@it in0y
-tke0ya&@! =a5ikkI$ 4&%/L
#.120. $amed is this rite for the dead, called !the sacrifice sacred to the manes !and performed" on the new(
moon day4 if a man is diligent in !performing" that, !the reward of" the rite for the dead, which is performed
according to 'marta rules, reaches him constantly.
:a-i_yay&@! d-yain hBy&kByain dat6i->, AhREmay i!ay t2m5 dE
mha~=m!$ 4&%/N
#.121. %*lations to the gods and manes must *e presented *y the givers to a 'rotriya alone4 what is given to
such a most worthy 5rahmana yields great reward.
@k5km! Aip i!Yas d5!- ipy- " -a-8y-t!, puzk= ~=m! Aaga-it n&Am<an!
\n! Aip$ 4&%/V
#.122. &et him feed even one learned man at !the sacrifice" to the gods, and one at !the sacrifice" to the manes4
!thus" he will gain a rich reward, not !if he entertains" many who are unac3uainted with the <eda.
+ad) @! p+I>-t #aU( !-dpa+gm!, tIwW tQR hBy&kByana dan- sa-
Aitiw> 2m6t>$ 4&%4'
#.1#6. &et him make in3uiries even regarding the remote !ancestors of" a 5rahmana who has studied an entire
!recension of the" <eda4 !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".
shS ih shSa(am! An6"a y_ -uCt-, @ks! tan! mi!t! It> s!aRn! AhRit
,mRt>$ 4&%4%
#.1#1. Though a million of men, una3uainted with the =ikas, were to dine at a !funeral sacrifice", yet a single
man, learned in the <eda, who is satisfied !with his entertainment", is worth them all as far as the !production
of" spiritual merit !is concerned".
<an&J0ke7ay d-yain kByain " h!Iyi; ", n ih h2ta!! As6ivdv,a5 Xi,+-(&@!
*uMyt>$ 4&%4/
#.1#2. $ood sacred to the manes or to the gods must *e given to a man distinguished *y sacred knowledge4 for
hands, smeared with *lood, cannot *e cleansed with *lood.
ya!ta- st- asan! hBy&kBy-z!! Ami!t!, ta!ta- st- -ta-
dI@*U=&ki7&Aya-guPan!$ 4&%44
#.1##. 9s many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many red(
hot spikes, spears, and iron *alls must !the giver of the repast" swallow after death.
<aninua iY8a> k- i"t! tpa-inuas! twa&Ap+-, tp>&2!aMyayinua*! " kmRinuas!
twa&Ap+-$ 4&%4;
#.1#+. 'ome 5rahmanas are devoted to !the pursuit of" knowledge, and others to !the performance of"
austerities4 some to austerities and to the recitation of the <eda, and others to !the performance of" sacred rites.
<aninu-;u kByain itua]yain yt>, hByain tu ywaNyay s!-Rz!! @! "tuzB
Aip$ 4&%4A
#.1#.. %*lations to the manes ought to *e carefully presented to those devoted to knowledge, *ut offerings to
the gods, in accordance with the reason !of the sacred law", to !men of" all the four !a*ove(mentioned classes".
A:a-i_y> ipta y2y pu_> 2yad) !-dpa+g>, A:a-i_ya- !a pu_> 2yat! ipta
2yad) !-dpa+g>$ 4&%4G
#.1#/. Af there is a father ignorant of the sacred te)ts whose son has learned one whole recension of the <eda
and the 9ngas, and a son ignorant of the sacred te)ts whose father knows an entire recension of the <eda and
the 9ngas,
Jyayasm! Anya-+) i!fad) y2y 2yat! & :a-i_y> ipta, mspU8nawW tu
s0ka+m! #t+a- AhRit$ 4&%4L
#.1#0. @now that he whose father knows the <eda, is the more venera*le one !of the two"4 yet the other one is
worthy of honour, *ecause respect is due to the <eda !which he has learned".
n :aj- -a-8y-n! im_ ,n5> kaya-R A2y sh>, nai+ n im_ y i!fat! t
:aj- -a-8y-d) iY8m!$ 4&%4N
#.1#1. &et him not entertain a personal friend at a funeral sacrifice4 he may gain his affection *y !other" valua*le
gifts4 let him feed at a 'raddha a 5rahmana whom he considers neither as a foe nor as a friend.
y2y im_&,anain :ajain " h!Iyi; ", t2y -0y ~= n&Ai2t :aj-;u " hi!>;u "$
4&%4V
#.1#2. ,e who performs funeral sacrifices and offerings to the gods chiefly for the sake of !gaining" friends,
reaps after death no reward for 'raddhas and sacrifices.
y> sgtain k.Xt- ma-hat! & :aj-n man!>, s 2!gaR"! 9y!t- =a-kat! &
:aj&im_a- iY8a,m>$ 4&%;'
#.1+6. That meanest among twice(*orn men who in his folly contracts friendships through a funeral sacrifice,
loses heaven, *ecause he performed a 'raddha for the sake of friendship.
s-a-8ain sa&Ai-ihta p5*a"I di>(a iY85>, #h&@!&A2t- tu sa =a-k- ga5+)
AN,a&#!&@k!-bmin$ 4&%;%
#.1+1. 9 gift !of food" *y twice(*orn men, consumed with !friends and relatives", is said to *e offered to the
8isakas4 it remains in this !world" alone like a *lind cow in one sta*le.
ywa&#i+(- \I8m! Js!a n !@a =-t- ~=m!, twa&An! & k"- hi!+) d3!a n data =-t- ~
=m!$ 4&%;/
#.1+2. 9s a hus*andman reaps no harvest when he has sown the seed in *arren soil, even so the giver of
sacrificial food gains no reward if he presented it to a man unac3uainted with the =ikas.
dat`n! ithIt`*! " k.Xt- ~=-aign>, i!F;- di>(a d3!a i!i,!t! -0y "&#h "$
4&%;4
#.1+#. 5ut a present made in accordance with the rules to a learned man, makes the giver and the recipient
partakers of rewards *oth in this !life" and after death.
kam :aj- A"Ry-n! im_ n&Ai-pm! Aip 0!! Ai+m!$ iY;ta ih hi!+) -u -!it
-0y inz&~=m!$ 4&%;;
#.1++. !Af no learned 5rahmana *e at hand", he may rather honour a !virtuous" friend than an enemy, though the
latter may *e 3ualified !*y learning and so forth"4 for sacrificial food, eaten *y a foe, *ears no reward after
death.
y-n -a-8y-t! & :aj- \" !-dpa+gm!, *anaNtgm! Aw&AM!yuW "Nda-g tu
smai@km!$ 4&%;A
#.1+.. &et him !take" pains !to" feed at a 'raddha an adherent of the =ig(veda who has studied one entire
!recension of that" <eda, or a follower of the >agur(veda who has finished one 'akha, or a singer of 'amans
who !likewise" has completed !the study of an entire recension".
@;am! ANytma- y2y -uCIt :ajm! Ai"Rt>, ipt`(a t2y t6i@> 2yat! & *a[tI
sa@pa5X;I$ 4&%;G
#.1+/. Af one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him !who gives the
feast", as far as the seventh person, will *e satisfied for a very long time.
@; !5 wm> kxp> dan- hBy&kByya->, Anukxps! 0!! Ay <-y> sda si|+)
Anuiut>$ 4&%;L
#.1+0. This is the chief rule !to *e followed" in offering sacrifices to the gods and manes4 know that the virtuous
always o*serve the following su*sidiary rule.
matamh matu= " 2!SIy [*u+ guXm!, da5ih_ i!c)pit \N,um! ki0!g!
yaJya5 " -a-8y-t!$ 4&%;N
#.1+1. %ne may also entertain !on such occasions" one's maternal grandfather, a maternal uncle, a sister's son, a
father(in(law, one's teacher, a daughter's son, a daughter's hus*and, a cognate kinsman, one's own officiating
priest or a man for whom one offers sacrifices.
n #aU( p+I>-t d5!- kmRi( ,mRi!t!, ipy- kmRi( tu a@- p+I>-t yt>$ 4&%;V
#.1+2. $or a rite sacred to the gods, he who knows the law will not make !too close" in3uiries regarding an
!invited" 5rahmana4 *ut when one performs a ceremony in honour of the manes, one must carefully e)amine
!the 3ualities and parentage of the guest".
y- 2t-n&pitt&I\a y- " nai2tk!6Ey>, tan! hBy&kByya-+) i!an! AnhaRn!
mnu+) A#!It!$ 4&%A'
#.1.6. Manu has declared that those 5rahmanas who are thieves, outcasts, eunuchs, or atheists are unworthy !to
partake" of o*lations to the gods and manes.
8ic= "&An,Iyan F\aR= ikt! twa, ya8yiNt " y- pUgas! ta*! " :aj- n
-a-8y-t!$ 4&%A%
#.1.1. &et him not entertain at a 'raddha one who wears his hair in *raids !a student", one who has not studied
!the <eda", one afflicted with a skin(disease, a gam*ler, nor those who sacrifice for a multitude !of sacrificers".
i"ik0skan! d-!=kan! masi!liy(s! twa, i!p(-n " 8I!Nta- !JyaR> 2yu+)
hBy&kByya->$ 4&%A/
#.1.2. 8hysicians, temple(priests, sellers of meat, and those who su*sist *y shop(keeping must *e avoided at
sacrifices offered to the gods and to the manes.
-zya- am2y +a<*! " k.nnI bya!dNtk>, it+a-ja gu+a-*! "&@! 0y&Aii+)
!a,uRi;s! twa$ 4&%A4
#.1.#. 9 paid servant of a village or of a king, man with deformed nails or *lack teeth, one who opposes his
teacher, one who has forsaken the sacred fire, and a usurer4
yImI " p*upa=*! " pi+!-Ea in+akeit>, #UiYz& pi+i!iE*! " g(aZyNt+ @! "$ 4&%A;
#.1.+. %ne suffering from consumption, one who su*sists *y tending cattle, a younger *rother who marries or
kindles the sacred fire *efore the elder, one who neglects the five great sacrifices, an enemy of the 5rahmana
race, an elder *rother who marries or kindles the sacred fire after the younger, and one who *elongs to a
company or corporation,
k.*I=!a- A!kI(IR " !6;=Ipit+) @! ", pa5n-R!*! " ka(*! " y2y "&Jppit+)
g6h-$ 4&%AA
#.1... 9n actor or singer, one who has *roken the vow of studentship, one whose !only or first" wife is a 'udra
female, the son of a remarried woman, a one(eyed man, and he in whose house a paramour of his wife !resides"4
-6tkaMyapka- y*! " -6tkaMyaipts! twa, *UH&i*zya- guX*! "&@! !avF7> k.
OP&ga-=ka5$ 4&%AG
#.1./. ,e who teaches for a stipulated fee and he who is taught on that condition, he who instructs 'udra pupils
and he whose teacher is a 'udra, he who speaks rudely, the son of an adulteress, and the son of a widow,
Aka+(- pi+0ya mata&ip_a-+) gu+a-s! twa, #aU5+) ya5n5*! " s\N,5>
sya-g pitt5+) gt>$ 4&%AL
#.1.0. ,e who forsakes his mother, his father, or a teacher without a !sufficient" reason, he who has contracted
an alliance with outcasts either through the <eda or through a marriage,
Aga+dahI g+d> k.OPa*I sa-mi!lyI, smuHyayI \NdI " t5i=k> kpcka+k>$ 4&%AN
#.1.1. 9n incendiary, a prisoner, he who eats the food given *y the son of an adulteress, a seller of 'oma, he
who undertakes voyages *y sea, a *ard, an oil(man, a su*orner to per;ury,
ip_a i!!dman*! " ikt!a- mfps! twa, pap+a-vyi-*2t*! " daiM-ka- +si!lyI$
4&%AV
#.1.2. ,e who wrangles or goes to law with his father, the keeper of a gam*ling(house, 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 seller
of su*stances used for flavouring food,
,nu>&*+a(a ktaR " y*! "&A-idi,;Upit>, im_ug! fUt&!6iE*! "
pu_&A"ayRs! twa&@! "$ 4&%G'
#.1/6. 9 maker of *ows and of arrows, he who lasciviously dallies with a *rother's widow, the *etrayer of a
friend, one who su*sists *y gam*ling, he who learns !the <eda" from his son,
am+I gNPma=I " i[ywa- ip*uns! twa, JNmEa- AN,*! " !JyaR> 2yu+)
!-dinNdk @! "$ 4&%G%
#.1/1. 9n epileptic man, who suffers from scrofulous swellings of the glands, one afflicted with white leprosy,
an informer, a madman, a *lind man, and he who cavils at the <eda must !all" *e avoided.
hi2t&ga-&A[&J7dmka- n>_5+) y*! " 8I!it, pi>(a pa-;ka- y*! " yuja"ayRs!
twa&@! "$ 4&%G/
#.1/2. 9 trainer of elephants, o)en, horses, or camels, he who su*sists *y astrology, a *ird(fancier, and he who
teaches the use of arms,
Sa-tsa --dka- y*! " t-;a "&A!+(- +t>, g6hs!-*ka- ta- !6>a+a-pk @!
"$ 4&%G4
#.1/#. ,e who diverts water(courses, and he who delights in o*structing them, an architect, a messenger, and he
who plants trees !for money",
[lIPI by-n8I!I " kNya;k @! ", ihSa- !6;=&!6iE*! " g(ana "&@! ya8k>$
4&%G;
#.1/+. 9 *reeder of sporting(dogs, a falconer, one who defiles maidens, he who delights in in;uring living
creatures, he who gains his su*sistence from 'udras, and he who offers sacrifices to the Banas,
Aa"a+&hIn> I\*! " in0y ya"nks! twa, kei;8I!I IpdI " si|+) iniNdt @! "$
4&%GA
#.1/.. ,e 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 *y agriculture, a clu*(footed man, and he who is censured *y
virtuous men,
Aa5+ika- maihi;k> p+pU!aRpits! twa, -tinyaRpk*! "&@! !8RnIya> yt>$
4&%GG
#.1//. 9 shepherd, a keeper of *uffaloes, the hus*and of a remarried woman, and a carrier of dead *odies, !all
these" must *e carefully avoided.
@tan! i!gihRt&A"a+an! Apao-yan! iY8a,man!, iY8ait!+a- i!Yan! J-y_
i!!8Ry-t!$ 4&%GL
#.1/0. 9 5rahmana who knows !the sacred law" should shun at !sacrifices" *oth !to the gods and to the manes"
these lowest of twice(*orn men, whose conduct is reprehensi*le, and who are unworthy !to sit" in the company
!at a repast".
#aU(a- 0!! An,Iyans! t6(aii+) #! *aMyit, t2m5 hBy n datBy n ih -2min
yt-$ 4&%GN
#.1/1. 9s a fire of dry grass is !una*le to consume the offerings and is 3uickly" e)tinguished, even so !is it with"
an unlearned 5rahmana4 sacrificial food must not *e given to him, since it !would *e" offered in ashes.
Apaodan- ya- datu+) -!0yUM!W ~=&Jdy>, d5!- hi!i; ipy- !a t
!?2yaMy*-;t>$ 4&%GV
#.1/2. A will fully declare what result the giver o*tains after death, if he gives food, destined for the gods or
manes, to a man who is unworthy to sit in the company.
At5+) yd) iY85+) -u pi+!-t6&Aidi-s! twa, Apao-y5+) yd) ANy5*! " td)
!5 +>ais -uCt-$ 4&%L'
#.106. The =akshasas, indeed, consume !the food" eaten *y 5rahmanas who have not fulfilled the vow of
studentship, *y a 8arivettri and so forth, and *y other men not admissi*le into the company.
da+aiiha-_sya-g k.Xt- ya- A8- i2wt-, pi+!-Ea s i!<-y> pi+i!iEs! tu
pU!R8>$ 4&%L%
#.101. ,e must *e considered as a 8arivettri who marries or *egins the performance of the 9gnihotra *efore his
elder *rother, *ut the latter as a 8arivitti.
pi+i!iE> pi+!-Ea yya " pi+i!ft-, s!-R t- n+k yaiNt dat6ya8k&pama>$ 4&%L/
#.102. The elder *rother who marries after the younger, the younger *rother who marries *efore the elder, the
female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the fifth,
all fall into hell.
atu+) m6t2y -ayaRya ya- Anu+Jy-t kamt>, ,m-R(&Aip inyuaya s <
-ya- idi,;Upit>$ 4&%L4
#.10#. ,e who lasciviously dallies with the widow of a deceased *rother, though she *e appointed !to *ear a
child *y him" in accordance with the sacred law, must *e known to *e a idhishupati.
p+da+-;u 8ay-t- Ya5 suta5 k.OP&ga-=ka5, p0ya5 8I!it k.OP> 2yan! m6t-
-tRi+ ga-=k>$ 4&%L;
#.10+. Two !kinds of" sons, a @unda and a Bolaka, are *orn *y wives of other men4 !he who is *orn" while the
hus*and lives, will *e a @unda, and !he who is *egotten" after the hus*and's death, a Bolaka.
ta5 tu 8ata5 p+>-_- ai(na5 -0y "&#h ", dEain hBy&kByain na*yiNt
daiynam!$ 4&%LA
#.10.. 5ut those two creatures, who are *orn of wives of other men, cause to the giver the loss !of the rewards",
*oth in this life and after death, for the food sacred to gods or manes which has *een given !to them".
Apa)ya- ya!t> p)yan! -uCanan! Anupbyit, ta!ta n ~= t_ data
aga-it \ai=*>$ 4&%LG
#.10/. The foolish giver !of a funeral repast" does not reap the reward for as many worthy guests as a man,
inadmissi*le into company, can look on while they are feeding.
!IIy&AN,a- n!t-> ka(> ;7-> i[_I *t2y tu, pap+a-gI shS2y datu+) na*yt- ~
=m!$ 4&%LL
#.100. 9 *lind man *y his presence causes to the giver !of the feast" the loss of the reward for ninety !guests", a
one(eyed man for si)ty, one who suffers from white leprosy for a hundred, and one punished *y a !terri*le"
disease for a thousand.
ya!t> s2p6*-d) Aq5+) #aU(an! & *UHya8k>, ta!ta n -!-d) datu> ~=
dan2y pa5itRkm!$ 4&%GN
#.101. The giver !of a 'raddha" loses the reward, due for such a non(sacrificial gift, for as many 5rahmanas as a
!guest" who sacrifices for 'udras may touch !during the meal" with his lim*s.
!-di!d)&"&Aip i!a- A2y =a--at! ke0!a ithm!, i!na* 8it i>m!
Aampa_m! #!&AM-is$ 4&%LV
#.102. 9nd if a 5rahmana, though learned in the <eda, accepts through covetousness a gift from such !a man",
he will 3uickly perish, like a vessel of un*urnt clay in water.
sa-mi!liy(- i!ua i-;8- pUy&*a-i(tm!, n7 d-!=k- dEm! Aitu tu !a,uR;a5$
4&%N'
#.116 !$ood" given to a seller of 'oma *ecomes ordure, !that given" to a physician pus and *lood, *ut !that
presented" to a temple(priest is lost, and !that given" to a usurer finds no place !in the world of the gods".
yt! tu !ai(8k- dE n&#h n&Amu_ td) -!-t!, -2min&#! dt HBy twa pa5n-
R!- iY8-$ 4&%N%
#.111. ?hat has *een given to a 5rahmana who lives *y trade that is not !useful" in this world and the ne)t, and
!a present" to a 5rahmana *orn of a remarried woman !resem*les" an o*lation thrown into ashes.
#t+-;u 0!! Apa)y-;u ywa&JiQ7-z!! Asa,u;u,
m-da-&As6)&mas&m}a&Ai2w !dN0yD mnIi;(>$
#.112. 5ut the wise declare that the food which !is offered" to other unholy, inadmissi*le men, enumerated
a*ove, !is turned into" adipose secretions, *lood, flesh, marrow, and *one.
Apa)y&Jphta pio> paByt- y5+) iY8a-Em5>, tan! in\a-,t ka02Ny-Rn
iY8a!an! piopa!nan!$ 4&%N4
#.11#. 7ow hear *y what chief of twice(*orn men a company defiled *y !the presence of" unworthy !guests" is
purified, and the full !description of" the 5rahmanas who sanctify a company.
A!a> s!-R;u !-d-;u s!R!"n-;u ", :a-i_yaN!y8a*! "&@! i!<-ya>
piopa!na>$ 4&%N;
#.11+. Those men must *e considered as the sanctifiers of a company who are most learned in all the <edas and
in all the 9ngas, and who are the descendants of 'rotriyas.
i_(ai"k-t> pa&Aiis! i_sup(R> ;Pqi!t!, #Ud-ya0msNtana- Jy-usamg @! "$
4&%NA
#.11.. 9 Trinakiketa, one who keeps five sacred fires, a Trisuparna, one who is versed in the si) 9ngas, the son
of a woman married according to the 5rahma rite, one who sings the Byeshthasaman,
!-dawR&i!t! !a " #U"a+I shSd>, *tayu*! "&@! i!<-ya #aU(a> piopa!na>$
4&%NG
#.11/. %ne who knows the meaning of the <eda, and he who e)pounds it, a student, one who has given a
thousand !cows", and a centenarian must *e considered as 5rahmanas who sanctify a company.
pU!-Rfu+) Ap+-fu+) !a :ajkmROyupi2wt-, inmy-t _!&A!+an! sMyg!
i!an! ywa&Jidtan!$ 4&%NL
#.110. %n the day *efore the 'raddha(rite is performed, or on the day when it takes place, let him invite with
due respect at least three 5rahmanas, such as have *een mentioned a*ove.
inmita- iY8> ipy- inyta0ma -!-t! sda, n " "Nda2y,IyIt y2y :aj " td)
-!-t!$ 4&%NN
#.111. 9 5rahmana who has *een invited to a !rite" in honour of the manes shall always control himself and not
recite the <eda, and he who performs the 'raddha !must act in the same manner".
inmitan! ih ipt+ JpituiNt tan! iY8an!, !ayu!t! & "&AnugmiNt twa&AsInan!
Jpast-$ 4&%NV
#.112. $or the manes attend the invited 5rahmanas, follow them !when they walk" like the wind, and sit near
them when they are seated.
k-itts! tu ywaNyay hBy- kBy- iY8a-Em>, kw i"d) A]yitlamn! pap>
sUk+ta 8-t!$ 4&%V'
#.126. 5ut a 5rahmana who, *eing duly invited to a rite in honour of the gods or of the manes, in any way
*reaks !the appointment", *ecomes guilty !of a crime", and !in his ne)t *irth" a hog.
Aamits! tu y> :aj- !6*xya sh ma-dt-, datu+) yd) Fzket ik i"t! tt!
s!W itpft-$ 4&%V%
#.121. 5ut he who, *eing invited to a 'raddha, dallies with a 'udra woman, takes upon himself all the sins
which the giver !of the feast" committed.
Ala-,na> *a5"&p+a> stt #U"ai+(>, Ny2t&*a mha&-aga> ipt+>
pU!Rd-!ta>$ 4&%V/
#.122. The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and
endowed with great virtues.
y2mad) J0piE+) @t-;a s!-R;am! A]y*-;t>, y- " y5+) Jp"yaR> 2yu+)
inym5s! tan! in\a-,t$ 4&%V4
#.12#. 7ow learn fully from whom all these !manes derive" their origin, and with what ceremonies they ought
to *e worshipped.
mna-+) h5+Oyg-R2y y- m+Ii"&Ady> suta>, t-;am! k;I(a s!-R;a pu_a>
ipt6g(a> 2m6ta>$ 4&%V;
#.12+. The !various" classes of the manes are declared to *e the sons of all those sages, Mariki and the rest, who
are children of Manu, the son of ,iranyagar*ha.
i!+aJ&suta> sa-msd> saMyana ipt+> 2m6ta>, Aiiz!aEa*! " d-!ana
ma+I"a =a-ki!:uta>$ 4&%VA
#.12.. The 'omasads, the sons of <irag, are stated to *e the manes of the 'adhyas, and the 9gnishvattas, the
children of Mariki, are famous in the world !as the manes" of the gods.
d50y&dan!&y>a(a gN,!R&J+g&+>sam!, sup(R&ikD+a(a " 2m6ta \ihR;da-
Ai_8a>$ 4&%VG
#.12/. The 5arhishads, *orn of 9tri, are recorded to *e !the manes" of the aityas, anavas, >akshas,
Bandharvas, 'nake(deities, =akshasas, 'uparnas, and a @imnaras,
sa-mpa nam i!a(a >i_ya(a hi!-uR8>, !5byanam! AaJypa nam *UHa(a
tu sukai=n>$ 4&%VL
#.120. The 'omapas those of the 5rahmanas, the ,avir*hugs those of the @shatriyas, the 9gyapas those of the
<aisyas, *ut the 'ukalins those of the 'udras.
sa-mpas! tu k!-> pu_a hi!zmNta- Aiq+>suta>, pu=20y2y&AJypa> pu_a
!isu2y sukai=n>$ 4&%VN
#.121. The 'omapas are the sons of @avi !5hrigu", the ,avishmats the children of 9ngiras, the 9gyapas the
offspring of 8ulastya, *ut the 'ukalins !the issue" of <asishtha.
Aiidv,&Aniidv,an! kaByan! \ihR;ds! twa, Aiiz!aEa*! " sa5Mya*! "
i!a(am! @! inidR*-t!$ 4&%VV
#.122. %ne should know that !other classes", the 9gnidagdhas, the 9nagnidagdhas, the @avyas, the 5arhishads,
the 9gnishvattas, and the 'aumyas, are !the manes" of the 5rahmanas alone.
y @t- tu g(a muya> ipt`(a pi+kIitRta>, t-;am! Aip&#h i!<-y
pu_&pa5_m! AnNtkm!$ 4&/''
#.266. 5ut know also that there e)ist in this !world" countless sons and grandsons of those chief classes of
manes which have *een enumerated.
ki;Zy> ipt+a- 8ata> ipt6Zya- d-!&man!a>, d-!-Zys! tu 8gt! s!W "+ 2waO!!
AnupU!R*>$ 4&/'%
#.261. $rom the sages sprang the manes, from the manes the gods and the anavas, *ut from the gods the whole
world, *oth the mova*le and the immova*le in due order.
+a8t5+) -a8n5+) @;am! Awa- !a +8taiN!t5>, !ayRip :jya dEm! A>yay&
Jpkxpt-$ 4&/'/
#.262. Cven water offered with faith !to the manes" in vessels made of silver or adorned with silver, produces
endless !*liss".
d5!kayaRd) iY8atIna ipt6kayW i!i*zyt-, d5! ih ipt6kayR2y pU!Rm!
Aa]yayn 2m6tm!$ 4&/'4
#.26#. $or twice(*orn men the rite in honour of the manes is more important than the rite in honour of the gods4
for the offering to the gods which precedes !the 'raddhas", has *een declared to *e a means of fortifying !the
latter".
t-;am! Aa+>-Ut tu pU!W d5! inya-8y-t!, +?sais i!=uMpiNt :ajm!
Aa+>!i8Rtm!$ 4&/';
#.26+. &et him first invite a !5rahmana" in honour of the gods as a protection for the !offering to the manes"4 for
the =akshasas destroy a funeral sacrifice which is left without such a protection.
d5!&AfNt td) ^h-t ipt6&AfNt n td) -!-t!, ipt6&AfNt 0!! ^hman> i>
nbyit s&AN!y>$ 4&/'A
#.26.. &et him make !the 'raddha" *egin and end with !a rite" in honour of the gods4 it shall not *egin and end
with a !rite" to the manes4 for he who makes it *egin and end with a !rite" in honour of the manes, soon perishes
together with his progeny.
*ui" d-* i!i! " ga-my-n&Jp=-py-t!, di>na&!( "&@! y-n&
Jppady-t!$ 4&/'G
#.26/. &et him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south.
A!ka*-;u "a->-;u 8=tI+-;u "&@! ih, i!i!-;u " tuzyiNt dE-n ipt+> sda$ 4&/'L
#.260. The manes are always pleased with offerings made in open, naturally pure places, on the *anks of rivers,
and in secluded spots.
Aasn-;u&Jp?)@-;u \ihRzm0su p6w?&p6wk), Jp2p67&Jdkan! sMyg!
i!as! tan! Jp!-*y-t!$ 4&/'N
#.261. The !sacrificer" shall make the !invited" 5rahmanas, who have duly performed their a*lutions, sit down
on separate, prepared seats, on which *lades of @usa grass have *een placed.
Jp!-by tu tan! i!an! Aasn-z!! A8ugui]stan!, gN,&maxy5> su+i-i-+)
A"Ry-d) d5!pU!Rkm!$ 4&/'V
#.262. ,aving placed those *lameless 5rahmanas on their seats, he shall honour them with fragrant garlands
and perfumes, *eginning with !those who are invited in honour of" the gods.
t-;am! Jdkm! AanIy s&pi!_as! it=an! Aip, Aia5 k.yaRd) Anu<ata-
#aU(a- #aU(5> sh$ 4&/%'
#.216. ,aving presented to them water, sesamum grains, and *lades of @usa grass, the 5rahmana !sacrificer"
shall offer !o*lations" in the sacred fire, after having received permission !to do so" from !all" the 5rahmana
!guests" con;ointly.
Ai-> sa-m&ymaZya " ke0!a&A]yaynm! Aaidt>, hi!daRn-n i!i,!t! ptat!
stpRy-t! ipt`n!$ 4&/%%
#.211. ,aving first, according to the rule, performed, as a means of protecting !the 'raddha", o*lations to 9gni,
to 'oma, and to >ama, let him afterwards satisfy the manes *y a gift of sacrificial food.
Aii&A-a!- tu i!2y pa(a!! @!&Jppady-t!, ya- 1ii> s iY8a- i!5+) mdi*Ri-
+) J9yt-$ 4&/%/
#.212. 5ut if no !sacred" fire !is availa*le", he shall place !the offerings" into the hand of a 5rahmana4 for
5rahmanas who know the sacred te)ts declare, '?hat fire is, even such is a 5rahmana.'
Ala-,nan! su&sadan! !dN0y-tan! pu+atnan!, =a-k2y&A]yayn- yuan!
:aj&d-!an! iY8a-Eman!$ 4&/%4
#.21#. They !also" call those first of twice(*orn men the ancient deities of the funeral sacrifice, free from anger,
easily pleased, employed in making men prosper.
ApsBym! Aia5 ke0!a s!Rm! Aa!60y i!lmm!, ApsBy-n h2t-n in!Rp-d)
Jdk -ui!$ 4&/%;
#.21+. 9fter he has performed !the o*lations" 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 *e
placed".
_Iys! tu t2maQR hi!>*-;at! ipOPan! ke0!a smaiht>, Aa5dk-n&@! i!i,na
in!Rp-d) di>(a&mun>$ 4&/%A
#.21.. 5ut 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 !@usa grass" e)actly in the same manner in which !he
poured out the li*ations of" water.
Nyu]y ipOPas! tts! tas! tu yta- i!i,pU!Rkm!, t-;u d--R;u t h2t
inm6RJyat! & =-p-aignam!$ 4&/%G
#.21/. ,aving offered those cakes according to the !prescri*ed" rule, *eing pure, let him wipe the same hand
with !the roots of" those *lades of @usa grass for the sake of the !three ancestors" who partake of the wipings
!lepa".
Aa"My&Jd?p+a!60y i_+) AayMy *n5+) AsUn!, ;P) ktU*! " nm2k.yaRt!
ipt`n! @! " m!t!$ 4&/%L
#.210. ,aving !ne)t" sipped water, turned round !towards the north", and thrice slowly suppressed his *reath,
!the sacrificer" who knows the sacred te)ts shall worship !the guardian deities of" the si) seasons and the manes.
Jdk inny-t! & *-; *n5> ipOPaiNtk- pun>, A!i8-"! " tan! ipOPan!
ywaNyu@an! smaiht>$ 4&/%N
#.211. &et him gently pour out the remainder of the water near the cakes, and, with fi)ed attention, smell those
cakes, in the order in which they were placed !on the ground".
ipOP-Zys! 0!! Aixpka ma_a smaday&AnupU!R*>, tan! @! i!an!
AasInan! i!i,!t! pU!Rm! Aa*y-t!$ 4&/%V
#.212. 5ut taking successively very small portions from the cakes, he shall make those seated 5rahmana eat
them, in accordance with the rule, *efore !their dinner".
iyma(- tu ipti+ pU!-R;am! @! in!Rp-t!, i!!d) !a&Aip t :aj- 2!k ipt+m!
Aa*y-t!$ 4&//'
#.226. 5ut if the !sacrificer's" father is living, he must offer !the cakes" to three remoter !ancestors"4 or he may
also feed his father at the funeral sacrifice as !one of the" 5rahmana !guests".
ipta y2y in!6E> 2ya8! 8I!-"! "&Aip iptamh>, iptu> s nam sI0yR kItRy-t!
iptamhm!$ 4&//%
#.221. 5ut he whose father is dead, while his grandfather lives, shall, after pronouncing his father's name,
mention !that of" his great(grandfather.
iptamha- !a tt! & :aj -uCIt&#0y#!In! mnu>, kam !a smnu<at> 2!ym! @!
sma"+-t!$ 4&///
#.222. Manu has declared that either the grandfather may eat at that 'raddha !as a guest", or !the grandson"
having received permission, may perform it, as he desires.
t-;a d3!a tu h2t-;u s&pi!_ it=&Jdkm!, ti0pOPa ym-t 2!,a&@;am!
A20!! #it #u!n!$ 4&//4
#.22#. ,aving poured water mi)ed with sesamum, in which a *lade of @usa grass has *een placed, into the
hands of the !guests", he shall give !to each" that !a*ove(mentioned" portion of the cake, saying, 'To those,
'vadha-'
pai(Zya tu&Jpsg61 2!ym! AD2y !i,Rtm!, i!aiNtk- ipt`n! Myayn! *nk5+)
Jpini>p-t!$ 4&//;
#.22+. 5ut carrying !the vessel" filled with food with *oth hands, the !sacrificer" himself shall gently place it
*efore the 5rahmanas, meditating on the manes.
J-ya-+) h2tya-+) mu yd) ADm! JpnIyt-, td) i!=uMpN0ysu+a> shsa
F7&"-ts>$ 4&//A
#.22.. The malevolent 9suras forci*ly snatch away that food which is *rought without *eing held with *oth
hands.
gu(a*! " sUp&*akafan! pya- di, w6t m,u, i!Nys-t! yt> pU!W -Uma!! @!
smaiht>$ 4&//G
#.22/. &et him, *eing pure and attentive, carefully place on the ground the seasoning !for the rice", such as
*roths and pot her*s, sweet and sour milk, and honey,
-Iy -a-Jy " i!i!, mU=ain " ~=ain ", fain "&@! masain panain su&+-Ii( "$
4&//L
#.220. !9s well as" various !kinds of" hard food which re3uire mastication, and of soft food, roots, fruits,
savoury meat, and fragrant drinks.
JpnIy tu tt! s!W *nk5> susmaiht>, pi+!-;y-t yta- gu(an! s!aRn! "a-dyn!$
4&//N
#.221. 9ll this he shall present !to his guests", *eing pure and attentive, successively invite them to partake of
each !dish", proclaiming its 3ualities.
n&ASm! Aapaty-8! 8atu n k.]y-n! n&An6t !d-t!, n pad-n 2p6*-d) AD n
"&@td) A!,Uny-t!$ 4&//V
#.222. &et him on no account drop a tear, *ecome angry or utter an untruth, nor let him touch the food with his
foot nor violently shake it.
AS gmyit -tan! ka-pa- A+In! An6t *un>, pad2p*Rs! tu +>ais FzketIn!
A!,Unnm!$ 4&/4'
#.2#6. 9 tear sends the !food" to the 8retas, anger to his enemies, a falsehood to the dogs, contact with his foot
to the =akshasas, a shaking to the sinners.
yd) yd) +a-"-t i!-Zys! tt! td) dfad) Am0s+>, #Ua-fa*! " kwa> k.yaRt!
ipt`(am! @td) ^i]stm!$ 4&/4%
#.2#1. ?hatever may please the 5rahmanas, let him give without grudging it4 let him give riddles from the
<eda, for that is agreea*le to the manes.
2!aMyay :a!y-t! ipy- ,mR*aai( "&@! ih, Aayanain&#ithasa*! "
pu+a(ain in=ain "$ 4&/4/
#.2#2. 9t a !sacrifice in honour" of the manes, he must let !his guests" hear the <eda, the Anstitutes of the sacred
law, legends, tales, 8uranas, and @hilas.
h;Ry-d) #aU(as! tu7a- -a-8y-"! " *n5>&*n5>, ADaf-n&Aske"! "&@tan!
gu(5*! " pi+"a-dy-t!$ 4&/44
#.2##. ,imself *eing delighted, let him give delight to the 5rahmanas, cause them to partake gradually and
slowly !of each dish", and repeatedly invite !them to eat" *y !offering" the food and !praising" its 3ualities.
t2wm! Aip da5ih_ :aj- y-n -a-8y-t!, k.tp "&Asn dfat! it=5*! " i!ik+-n!
mhIm!$ 4&/4;
#.2#+. &et him eagerly entertain at a funeral sacrifice a daughter's son, though he *e a student, and let him place
a 7epal *lanket on the on the seat !of each guest", scattering sesamum grains on the ground.
_Ii( :aj- pi!_ai( da5ih_> k.tps! it=a>, _Ii( "&A_ *siNt *a5"m! Ala-,m!
A0!+am!$ 4&/4A
#.2#.. There are three means of sanctification, !to *e used" at a 'raddha, a daughter's son, a 7epal *lanket, and
sesamum grains4 and they recommend three !other things" for it, cleanliness, suppression of anger, and a*sence
of haste.
A0yuz( s!Rm! AD 2yad) -uCI+s! t- " !avyta>, n " iY8atya- #Uyu+)
da_a p67a hi!guR(an!$ 4&/4G
#.2#/. 9ll the food must *e very hot, and the !guests" shall eat in silence4 !even though" asked *y the giver !of
the feast", the 5rahmanas shall not proclaim the 3ualities of the sacrificial food.
ya!d) Jzma -!0yD ya!d) AiNt !avyta>, ipt+s! ta!d) AiNt ya!t! & n&Ja
hi!guR(a>$ 4&/4L
#.2#0. 9s long as the food remains warm, as long as they eat in silence, as long as the 3ualities of the food are
not proclaimed, so long the manes partake !of it".
yd) !-i7t&i*+a -uo- yd) -uo- di>(a&mun>, s&Jpan0k*! " yd) -uo- td) !5
+>ais -uCt-$ 4&/4N
#.2#1. ?hat !a guest" eats, covering his head, what he eats with his face turned towards the south, what he eats
with sandals on !his feet", that the =akshasas consume.
"aOPa=*! " !+ah*! " k..c> [a twa&@! ", +82!=a " ;O*! " n&^>-+D! Ata-
iY8an!$ 4&/4V
#.2#2. 9 @andala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the
5rahmanas while they eat.
ha-m- dan- -a-Jy- " yd) @i-+) Ai-!IIyt-, d5!- hi!i; ipy- !a td)
gm0yywatwm!$ 4&/;'
#.2+6. ?hat !any of" these sees at a *urnt(o*lation, at a !solemn" gift, at a dinner !given to 5rahmanas", or at
any rite in honour of the gods and manes, that produces not the intended result.
a(-n sUk+a- hiNt p>!at-n k..c>, [a tu {i7inpat-n 2p*-R(&A!+!(R8>$
4&/;%
#.2+1. 9 *oar makes !the rite" useless *y inhaling the smell !of the offerings", a cock *y the air of his wings, a
dog *y throwing his eye !on them", a low(caste man *y touching !them".
nCa- !a yid !a ka(a- datu> -zya- Aip !a -!-t!, hIn&Aiti+&ga_a- !a tm!
A]ypny-t! pun>$ 4&/;/
#.2+2. Af a lame man, a one(eyed man, one deficient in a lim*, or one with a redundant lim*, *e even the servant
of the performer !of the 'raddha", he must *e removed from that place !where the 'raddha is held".
#aU( i->uk !a&Aip -a-8nawRm! Jpi2wtm!, #aU(5+) AZynu<at> *it>
itpU8y-t!$ 4&/;4
#.2+#. To a 5rahmana !householder", or to an ascetic who comes for food, he may, with the permission of !his"
5rahmana !guests", show honour according to his a*ility.
sa!R!i(Rkm! ADaf snIy&A]=aBy !ai+(a, smu0s68-d) -u!tam! Ata- i!ik+n!
-ui!$ 4&/;;
#.2++. &et him mi) all the kinds of food together, sprinkle them with water and put them, scattering them !on
@usa grass", down on the ground in front of !his guests", when they have finished their meal.
As2ket&mItana 0yaigna k.=ya-i;tam!, Jim7 -ag,-y 2yad) d--R;u
i!ik+*! " y>$ 4&/;A
#.2+.. The remnant !in the dishes", and the portion scattered on @usa grass, shall *e the share of deceased
!children" who received not the sacrament !of cremation" and of those who !un;ustly" forsook no*le wives.
Jm-;(a -Uimgtm! Ai8U2y&A&*2y ", das!gR2y tt! ipy- -ag,-y ">t-$
4&/;G
#.2+/. They declare the fragments which have fallen on the ground at a !'raddha" to the manes, to *e the share
of honest, dutiful servants.
Aa&sipOlyakmR iY8at-> si2wt2y tu, Ad5! -a-8y-t! & :aj ipOPm! @k "
in!Rp-t!$ 4&/;L
#.2+0. 5ut *efore the performance of the 'apindikarana, one must feed at the funeral sacrifice in honour of a
!recently(" deceased 9ryan !one 5rahmana" without !making an offering" to the gods, and give one cake only.
shipOlyaya tu ketayam! A2y ,mRt>, Anya&@!&A!6ta kayW ipOn!Rpn
sut5>$ 4&/;N
#.2+1. 5ut after the 'apindikarana of the !deceased father" has *een performed according to the sacred law, the
sons must offer the cakes with those ceremonies, !descri*ed a*ove."
:aj -u!a y Jim7 !6;=ay ymit, s mUa- n+k yait ka=sU_m! A!ai>+a>$
4&/;V
#.2+2. The foolish man who, after having eaten a 'raddha !(dinner", gives the leavings to a 'udra, falls
headlong into the @alasutra hell.
:aj-ug! !6;=Itxp td) Ah+) ya- Ai,gmit, t2ya> pu+I;- t mas ipt+s! t2y
*-+t-$ 4&/A'
#.2.6. Af the partaker of a 'raddha !(dinner" enters on the same day the *ed of a 'udra female, the manes of his
!ancestors" will lie during that month in her ordure.
p67)!a 2!idtm! #0y-! t6@an! Aa"amy-t! tt>, Aa"aNta*!
"&Anu8anIyad) Ai-ta- +Mytam! #it$ 4&/A%
#.2.1. ,aving addressed the 3uestion, ',ave you dined wellD' !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" '=est either !here or at
home"-'
2!,a&A20!! #0y-! t #Uyu+) #aU(as! tdnNt+m!, 2!,aka+> p+a 1a;I> s!-R;u
ipt6kmRsu$ 4&/A/
#.2.2. The 5rahmana !guests" shall then answer him, '&et there *e 'vadha4' for at all rites in honour of the
manes the word 'vadha is the highest *enison.
tta- -u!ta t-;am! AD*-; in!-dy-t!, ywa #Uyus! twa k.yaRd) Anu<ats!
tta- iY85>$ 4&/A4
#.2.#. 7e)t let him inform !his guests" who have finished their meal, of the food which remains4 with the
permission of the 5rahmanas let him dispose !of that", as they may direct.
ipy- 2!idtm! #0y-! !a9y ga-u- tu su*6tm!, spDm! #0yZyudy- d5!-
Xi"tm! #0yip$ 4&/A;
#.2.+. 9t a !'raddha" in honour of the manes one must use !in asking of the guests if they are satisfied, the
word" svaditam4 at a Boshthi(sraddha, !the word" susrutam4 at a <riddhi(sraddha, !the word" sampannam4 and at
!a rite" in honour of the gods, !the word" rukitam.
Ap+as! twa d-aR !a2tuspadn it=a>, s6i7+) m6i7+) iY8a*! "&A!a>
:ajkmRsu spd>$ 4&/AA
#.2... The afternoon, @usa grass, the due preparation of the dwelling, sesamum grains, li*erality, the careful
preparation of the food, and !the company of" distinguished 5rahmanas are true riches at all funeral sacrifices.
d-aR> pi!_ pU!aRa- hi!zyai( " s!R*>, pi!_ y"! " pU!R&J i!<-ya
hByspd>$ 4&/AG
#.2./. @now that @usa grass, purificatory !te)ts", the morning, sacrificial viands of all kinds, and those means
of purification, mentioned a*ove, are *lessings at a sacrifice to the gods.
muin&ADain py> sa-ma- mas y"! "&An! & Jp2ketm!, A?sa+&=!( "&@!
ke0ya hi!+) J9yt-$ 4&/AL
#.2.0. The food eaten *y hermits in the forest, milk, 'oma(;uice, meat which is not prepared !with spices", and
salt unprepared *y art, are called, on account of their nature, sacrificial food.
i!s6Jy #aU(as! tas! tu inyta- !avyt> *ui">, di>(a id*m! Aaka)>n!
ya"-t&#man! !+an! ipt`n!$ 4&/AN
#.2.1. ,aving dismissed the !invited" 5rahmanas, let him, with a concentrated mind, silent and pure, look
towards the south and ask these *lessings of the manes:
data+a- na- Ai-!,RNta !-da> stit+) @! ", :ja " na- ma Bygmd)
\dd-y " na- A20!! #it$ 4&/AV
#.2.2. 'May li*eral men a*ound with us- May !our knowledge of" the <edas and !our" progeny increase- May
faith not forsake us- May we have much to give !to the needy"-'
@! in!Rp( ke0!a ipOPas! tas! tdnNt+m!, ga i!m! A8m! Aii !a
a*y-d) A]su !a i>p-t!$ 4&/G'
#.2/6. ,aving thus offered !the cakes", let him, after !the prayer", cause a cow, a 5rahmana, a goat, or the
sacred fire to consume those cakes, or let him throw them into water.
ipOn!Rp( k- i"t! p+2tad) @! k.!Rt-, !ya-i-> nadyN0yNy- i>pN0yn=-
A]su !a$ 4&/G%
#.2/1. 'ome make the offering of the cakes after !the dinner"4 some cause !them" to *e eaten *y *irds or throw
them into fire or into water.
pit&ta ,mRpI ipt6pU8n&t0p+a, mMym tu tt> ipOPm! Afat! sMyk)
sutaiwRnI$ 4&/G/
#.2/2. The !sacrificer's" first wife, who is faithful and intent on the worship of the manes, may eat the middle(
most cake, !if she *e" desirous of *earing a son.
AayuzmNt sut sUt- y*a-&m-,asmiN!tm!, ,n!Nt 8a!Nt sai3!k
,aimRk twa$ 4&/G4
#.2/#. !Thus" she will *ring forth a son who will *e long(lived, famous, intelligent, rich, the father of numerous
offspring, endowed with !the 3uality of" goodness, and righteous.
?saxy h2ta!! Aa"aMy <aitay kxpy-t!, <aitZy> s0ket d3!a \aN,!an!
Aip -a-8y-t!$ 4&/G;
#.2/+. ,aving washed his hands and sipped water, let him prepare !food" for his paternal relations and, after
giving it to them with due respect, let him feed his maternal relatives also.
Jm-;( tu tt! itu-d) ya!d) i!a i!si8Rta>, tta- g6h\i= k.yaRd) #it
,ma-R By!i2wt>$ 4&/GA
#.2/.. 5ut the remnants shall *e left !where they lie" until the 5rahmanas have *een dismissed4 afterwards he
shall perform the !daily" domestic 5ali(offering4 that is a settled !rule of the" sacred law.
hi!+) y"! i"++a_ay y"! "&AnN0yay kxpt-, ipt6Zya- i!i,!d) dE tt!
!IyaMy*-;t>$ 4&/GG
#.2//. A will now fully declare what kind of sacrificial food, given to the manes according to the rule, will serve
for a long time or for eternity.
it=5+) Iih&y!5+) ma;5+) Ai|+) mU=&~=-n !a, dE-n mas t6]yiNt i!i,!t!
ipt+a- n6nam!$ 4&/GL
#.2/0. The ancestors of men are satisfied for one month with sesamum grains, rice, *arley, masha *eans, water,
roots, and fruits, which have *een given according to the prescri*ed rule,
Ya5 masa5 m02ymas-n _In! masan! hai+(-n tu, Aa5+-(&Aw "tu+> *ak.
n-n&Aw pa !5$ 4&/GN
#.2/1. Two months with fish, three months with the meat of ga:elles, four with mutton, and five indeed with the
flesh of *irds,
;Omasa*! "agmas-n pa;Rt-n " s@ !5, A7a!! @n2y mas-n
+a5+!-( n!&@! tu$ 4&/GV
#.2/2. 'i) months with the flesh of kids, seven with that of spotted deer, eight with that of the *lack antelope,
*ut nine with that of the !deer called" =uru,
d*masas! tu t6]yiNt !+ah&mih;aim;5>, **&kpmRya-s! tu mas-n masan!
@kad*&@! tu$ 4&/L'
#.206. Ten months they are satisfied with the meat of *oars and *uffaloes, *ut eleven months indeed with that of
hares and tortoises,
s!0s+ tu gBy-n pysa pays-n ", !aIR(s2y mas-n t6i@+) Yad*!ai;RkI$
4&/L%
#.201. %ne year with cow(milk and milk(rice4 from the flesh of a long(eared white he(goat their satisfaction
endures twelve years.
ka=*ak mha*xka> nq&=a-haim; m,u, AanN0yay&@! kx]yNt- muin&ADain
" s!R*>$ 4&/L/
#.202. The !vegeta*le called" @alasaka, !the fish called" Mahasalka, the flesh of a rhinoceros and that of a red
goat, and all kinds of food eaten *y hermits in the forest serve for an endless time.
yt! ik i"n! m,una im: dfat! tu _ya-d*Im!, td) A]y>ym! @! 2yad)
!;aRsu " mwasu "$ 4&/L4
#.20#. ?hatever !food", mi)ed with honey, one gives on the thirteenth lunar day in the rainy season under the
asterism of Maghah, that also procures endless !satisfaction".
Aip n> s k.=- -Uyad) ya- na- dfat! _ya-d*Im!, pays m,u&sipRZyaW ak)
"ay- k.C+2y "$ 4&/L;
#.20+. 'May such a man !the manes say" *e *orn in our family who will give us milk(rice, with honey and
clarified *utter, on the thirteenth lunar day !of the month of 5hadrapada" and !in the afternoon" when the
shadow of an elephant falls towards the east.'
yd) yd) ddait i!i,!t! sMyk) :jasmiN!t>, tt! tt! ipt`(a -!it p+_&AnNtm!
A>ym!$ 4&/LA
#.20.. ?hatever !a man", full of faith, duly gives according to the prescri*ed rule, that *ecomes in the other
world a perpetual and imperisha*le !gratification" for the manes.
kez(p>- d*Myada5 !8Riy0!a "tudR*Im!, :aj- *2tas! itwya- ywa&@ta n
twa&#t+a>$ 4&/LG
#.20/. The days of the dark half of the month, *eginning with the tenth, *ut e)cepting the fourteenth, are
recommended for a funeral sacrifice4 !it is" not thus !with" the others.
yu>u k.!Rn! idn&k>-;u s!aRn! kaman! smut-, Ayu>u tu ipt`n! s!aRn! 8a
aga-it puzk=am!$ 4&/LL
#.200. ,e who performs it on the even !lunar" days and under the even constellations, gains !the fulfilment of"
all his wishes4 he who honours the manes on odd !lunar days" and under odd !constellations", o*tains
distinguished offspring.
ywa "&@!&Ap+> p>> pU!Rp>ad) i!i*zyt-, twa :aj2y pU!aRad) Ap+aa-
i!i*zyt-$ 4&/LN
#.201. 9s the second half of the month is prefera*le to the first half, even so the afternoon is *etter for !the
performance of" a funeral sacrifice than the forenoon.
a"Ina!Iitna sMyg! ApsBym! AtiNH(a, ipym! Aa in,nat! kayW i!i,!d) d-
R&pai(na$ 4&/LV
#.202. &et him, untired, duly perform the !rites" in honour of the manes in accordance with the prescri*ed rule,
passing the sacred thread over the right shoulder, proceeding from the left to the right !and" holding @usa grass
in his hands, up to the end !of the ceremony".
+a_a5 :aj n k.!IRt +a>sI kIitRta ih sa, sMyya-+) J-ya-*! "&@! sUy-R
"&@!&Ai"+&Jidt-$ 4&/N'
#.216. &et him not perform a funeral sacrifice at night, *ecause the !night" is declared to *elong to the
=akshasas, nor in the twilight, nor when the sun has ;ust risen.
An-n i!i,na :aj i_+) Ahd2y&#h in!Rp-t!, h-mNt&Izm&!;aRsu paayi<km!
AN!hm!$ 4&/N%
#.211. &et him offer here *elow a funeral sacrifice, according to the rule given a*ove, !at least" thrice a year, in
winter, in summer, and in the rainy season, *ut that which is included among the five great sacrifices, every day.
n p5t6yi<ya- ha-ma- =a5ikk- Aia5 i!,Iyt-, n d*-Rn i!na :ajm! Aaiht&Ai-+)
iY8Nmn>$ 4&/N/
#.212. The *urnt(o*lation, offered at a sacrifice to the manes, must not *e made in a common fire4 a 5rahmana
who keeps a sacred fire !shall" not !perform" a funeral sacrifice e)cept on the new(moon day.
yd) @! tpRy0yi|> ipt`n! a0!a iY8a-Em>, t-n&@! ke0m! Aaga-it
ipt6y<ilya~=m!$ 4&/N4
#.21#. Cven when a 5rahmana, after *athing, satisfies the manes with water, he o*tains there*y the whole
reward for the performance of the !daily" 'raddha.
!sUn! !diNt tu ipt`n! XHa*! "&@! iptamhan!, iptamhas! twa&Aid0yan!
:uit+) @;a snatnI$ 4&/N;
#.21+. They call !the manes of" fathers <asus, !those of" grandfathers =udras, and !those of" great(grandfathers
9dityas4 thus !speaks" the eternal <eda.
i!wsa*I -!-n! in0y in0y !a&Am6t&-a-8n>, i!wsa- -u*-; tu y<*-;
twa&Am6tm!$ 4&/NA
#.21.. &et him daily partake of the vighasa and daily eat amrita !am*rosia"4 *ut vighasa is what remains from
the meal !of 5rahmana guests" and the remainder of a sacrifice !is called" amrita.
@td) !a- Ai-iht s!W i!,an paayi<km!, iY8aitmuy!6EIna i!,an
:Uytam! #it$ 4&/NG
#.21/. Thus all the ordinances relating to the five !daily great" sacrifices have *een declared to you4 hear now
the law for the manner of living fit for 5rahmanas.
Chapter +
"tuwRm! Aayu;a- -agm! Ji;0!a&Af gu+a5 iY8a> , iYtIym! Aayu;a- -ag
ket&da+a- g6h- !s-t!$ ;&'%
+.1. ,aving dwelt with a teacher during the fourth part of !a man's" life, a 5rahmana shall live during the second
3uarter !of his e)istence" in his house, after he has wedded a wife.
AHa-h-(&@! -Utanam! AxpHa-h-( !a pun>, ya !6iEs! ta sma2way i!a-
8I!-d) Anapid$ ;&'/
+.2. 9 5rahmana must seek a means of su*sistence which either causes no, or at least little pain !to others", and
live !*y that" e)cept in times of distress.
ya_ama_isij&AwW 2!5> kmRi-+) AgihRt5>, A-*-n *+I+2y k.!IRt
,ns"ym!$ ;&'4
+.#. $or the purpose of gaining *are su*sistence, let him accumulate property *y !following those"
irreproacha*le occupations !which are prescri*ed for" his !caste", without !unduly" fatiguing his *ody.
kt&Am6taZya 8I!-t! tu m6t-n m6t-n !a, s0y&An6taZyam! Aip !a n
[!63ya kda "n$ ;&';
+.+. ,e may su*sist *y =ita !truth", and 9mrita !am*rosia", or *y Mrita !death" and *y 8ramrita !what causes
many deaths"4 or even *y !the mode" called 'atyanrita !a mi)ture of truth and falsehood", *ut never *y 'vavritti
!a dog's mode of life".
ktm! Ja&i*= <-ym! Am6t 2yad) Ayai"tm!, m6t tu yai"t -5> m6t
k;R( 2m6tm!$ ;&'A
+... 5y =ita shall *e understood the gleaning of corn4 *y 9mrita, what is given unasked4 *y Mrita, food
o*tained *y *egging and agriculture is declared to *e 8ramrita.
s0y&An6t tu !ai(Jy t-n "&@!&Aip 8IByt-, s-!a [!6iE+) Aayata t2mat!
ta pi+!8Ry-t!$ ;&'G
+./. 5ut trade and !money(lending" are 'atyanrita, even *y that one may su*sist. 'ervice is called 'vavritti4
therefore one should avoid it.
k.sU=&,aNyka- !a 2yat! k.M-I&,aNyk @! !a, yh&@ihka- !a&Aip -!-d)
A[2tink @! !a$ ;&'L
+.0. ,e may either possess enough to fill a granary, or a store filling a grain(;ar4 or he may collect what suffices
for three days, or make no provision for the morrow.
"tu(aRm! Aip "&@t-;a iY8ana g6hm-i,nam!, Jyayan! p+> p+a- <-ya-
,mRta- =a-ki8Em>$ ;&'N
+.1. Moreover, among these four 5rahmana householders, each later(!named" must *e considered more
distinguished, and through his virtue to have con3uered the world more completely.
;c)&kmR&@ka- -!0y-;a i_i-+) ANy> !tRt-, YaZyam! @k*! "tuwRs! tu
#Us0_-( 8I!it$ ;&'V
+.2. %ne of these follows si) occupations, another su*sists *y three, one *y two, *ut the fourth lives *y the
5rahmasattra.
!tRy*! " i*=&JaaZyam! Aiiha-_&p+ay(>, #7I> pa!aRy(aNtIya> k-!=a
in!Rp-t! sda$ ;&%'
+.16. ,e who maintains himself *y picking up grains and ears of corn, must *e always intent on !the
performance of" the 9gnihotra, and constantly offer those Ashtis only, which are prescri*ed for the days of the
con;unction and opposition !of the moon", and for the solstices.
n =a-k!6E !t-Rt !6iEh-ta-> kw "n, Ai8Uam! A*wa *ujam! 8I!-d)
#aU(8Ii!kam!$ ;&%%
+.11. &et him never, for the sake of su*sistence, follow the ways of the world4 let him live the pure,
straightforward, honest life of a 5rahmana.
sta-; p+m! Aa2way sunawIR syta- -!-t!, sta-;&mU= ih sun
F>n&mU= i!pyRy>$ ;&%/
+.12. ,e who desires happiness must strive after a perfectly contented disposition and control himself4 for
happiness has contentment for its root, the root of unhappiness is the contrary !disposition".
Ata- ANytmya !63ya 8I!s! tu atka- iY8>, 2!gR&Ayuzy&y*2yain
tai(&#main ,a+y-t!$ ;&%4
+.1#. 9 5rahmana, who is a 'nataka and su*sists *y one of the !a*ove(mentioned" modes of life, must discharge
the !following" duties which secure heavenly *liss, long life, and fame.
!-d&Jidt 2!k kmR in0y k.yaRd) AtiNHt>, tQR ih k.!Rn! ywa*i
aga-it p+ma gitm!$ ;&%;
+.1+. &et him, untired, perform daily the rites prescri*ed for him in the <eda4 for he who performs those
according to his a*ility, attains to the highest state.
n&^h-t&AwaRn! sq-n n i!Xj-n kmR(a, n i!fman-z!! Aw-R;u n&A0yaRm! Aip
yts! tt>$ ;&%A
+.1.. ?hether he *e rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor
*y for*idden occupations, nor !let him accept presents" from any !giver whosoever he may *e".
#iNHyaw-R;u s!-R;u n sJy-t kamt>, Aitsi "&@t-;a mnsa sin!tRy-t!$
;&%G
+.1/. &et him not, out of desire !for en;oyments", attach himself to any sensual pleasures, and let him carefully
o*viate an e)cessive attachment to them, *y !reflecting on their worthlessness in" his heart.
s!aRn! pi+0y8-d) AwaRn! 2!aMyay2y i!+a-i,n>, ywa twa&AMyapys! tu sa
12y ketke0yta$ ;&%L
+.10. &et him avoid all !means of ac3uiring" wealth which impede the study of the <eda4 !let him maintain
himself" anyhow, *ut study, *ecause that !devotion to the <eda(study secures" the realisation of his aims.
!ys> kmR(a- AwR2y :ut2y&Ai-8n2y ", !-;&!a9&\uij&sa]ym! Aa"+n! i!"+-d)
#h$ ;&%N
+.11. &et him walk here !on earth", *ringing his dress, speech, and thoughts to a conformity with his age, his
occupation, his wealth, his sacred learning, and his race.
\uij&!6ij&k+aOya*u ,Nyain " ihtain ", in0y *aaOy!->-t ingma*! "&@!
!5idkan!$ ;&%V
+.12. &et him daily pore over those Anstitutes of science which soon give increase of wisdom, those which teach
the ac3uisition of wealth, those which are *eneficial !for other worldly concerns", and likewise over the
7igamas which e)plain the <eda.
ywa ywa ih puX;> *a smi,gmit, twa twa i!8anait i!<an "&A2y +a-"t-$
;&/'
+.26. $or the more a man completely studies the Anstitutes of science, the more he fully understands !them", and
his great learning shines *rightly.
ki;y< d-!y< -Uty< " s!Rda, n6y< ipt6y< " ywa*i n hapy-t!$ ;&/%
+.21. &et him never, if he is a*le !to perform them", neglect the sacrifices to the sages, to the gods, to the
5hutas, to men, and to the manes.
@tan! @k- mhay<an! y<*ai!da- 8na>, AnIhmana> sttm! #iNHy-z!! @!
8uit$ ;&//
+.22. 'ome men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs
!of sensation", without any !e)ternal" effort.
!a9y-k- 8uit a( a(- !a" " s!Rda, !ai" a(- " pbyNta- y<in!6RiEm!
A>yam!$ ;&/4
+.2#. @nowing that the !performance of the" sacrifice in their speech and their *reath yields imperisha*le
!rewards", some always offer their *reath in their speech, and their speech in their *reath.
<an-n&@!&Ap+- i!a y8N0y-t5+) mn5> sda, <an&mU=am! ilyam! @;a
pbyNta- <an">u;a$ ;&/;
+.2+. %ther 5rahmanas, seeing with the eye of knowledge that the performance of those rites has knowledge for
its root, always perform them through knowledge alone.
Aiiha-_ " 8udyad) Aaid&ANt- fu&in*a-> sda, d*-Rn "&A,RmasaNt-
pa5(aRmas-n "&@! ih$ ;&/A
+.2.. 9 5rahmana shall always offer the 9gnihotra at the *eginning or at the end of the day and of the night, and
the arsa and 8aurnamasa !Ashtis" at the end of each half(month,
s2yaNt- n!s2y&#7a twa&ktu&ANt- iY8a- AM!+5>, p*una 0!! Ayn2y&Ada5
smaNt- sa5imk5+) mn5>$ ;&/G
+.2/. ?hen the old grain has *een consumed the !9grayana" Ashti with new grain, at the end of the !three"
seasons the !@aturmasya(" sacrifices, at the solstices an animal !sacrifice", at the end of the year 'oma(
offerings.
n&An! & #7)!a n!s2y&#7a p*una "&Aiiman! iY8>, n!aDm! Afat! & mas
!a dIwRm! Aayu+) i88Ii!;u>$ ;&/L
+.20. 9 5rahmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without
having offered the !9grayana" Ashti with new grain and an animal(!sacrifice".
n!-n&An! & Ai"Rta 12y p*uhBy-n "&Aiy>, a(an! @!&AEum! #miNt
n!aD&Aim;gi,Rn>$ ;&/N
+.21. $or his fires, not *eing worshipped *y offerings of new grain and of an animal, seek to devour his vital
spirits, !*ecause they are" greedy for new grain and flesh.
Aasn&A*n&*yai-+) Ai|+) mU=&~=-n !a, n&A2y k*! i"d) !s-d) g-h- *ita-
An! & Ai"Rta- Aitiw>$ ;&/V
+.22. 7o guest must stay in his house without *eing honoured, according to his a*ility, with a seat, food, a
couch, water, or roots and fruits.
pa;aiOPna- i!kmR2wan! \5Pa=&itkan! & *an!, h5tukan! \k&!6EIy*! "
!a9&ma_-(&Aip n&A"Ry-t!$ ;&4'
+.#6. &et him not honour, even *y a greeting, heretics, men who follow for*idden occupations, men who live
like cats, rogues, logicians, !arguing against the <eda," and those who live like herons.
!-di!fa&t&atan! & :a-i_yan! g6hm-i,n>, pU8y-QR hBy&kBy-n i!p+Ita*! "
!8Ry-t!$ ;&4%
+.#1. Those who have *ecome 'natakas after studying the <eda, or after completing their vows, !and"
householders, who are 'rotriyas, one must worship *y !gifts of food" sacred to gods and manes, *ut one must
avoid those who are different.
*ita- A&p"man-Zya- datBy g6hm-i,na, si!-ag*! " -Ut-Zy> ktRBya- An! &
Jp+a-,t>$ ;&4/
+.#2. 9 householder must give !as much food" as he is a*le !to spare" to those who do not cook for themselves,
and to all *eings one must distri*ute !food" without detriment !to one's own interest".
+a8ta- ,nm! AiN!m-t! ssIdn! atk> >u,a, yaJy&ANt-!aisna-+) !a&Aip n
0!! ANyt #it i2wit>$ ;&44
+.##. 9 'nataka who pines with hunger, may *eg wealth of a king, of one for whom he sacrifices, and of a pupil,
*ut not of others4 that is a settled rule.
n sId-t! atka- i!> >u,a *> kw "n, n 8I(R&m=!d)&!asa -!-"! " i!-!- sit$
;&4;
+.#+. 9 'nataka who is a*le !to procure food" shall never waste himself with hunger, nor shall he wear old or
dirty clothes, if he possesses property.
?)@k-*&nn&bm:u+) daNt> *u&AM\+> *ui">, 2!aMyay- "&@! yu> 2yan!
in0ym! Aa0miht-;u "$ ;&4A
+.#.. @eeping his hair, nails, and *eard clipped, su*duing his passions *y austerities, wearing white garments
and !keeping himself" pure, he shall *e always engaged in studying the <eda and !such acts as are" conducive to
his welfare.
!5(!Iy ,a+y-d) yi7 s&Jdk " kmOum!, y<a-p!It !-d " *u- +a5?m-
" k.O-$ ;&4G
+.#/. ,e shall carry a staff of *am*oo, a pot full of water, a sacred string, a *undle of @usa grass, and !wear"
two *right golden ear(rings.
n&^>-t&JfNtm! Aaid0y n&A2t yaNt kda "n, n&Jps67 n !ai+2w n
mMy n-sa- gtm!$ ;&4L
+.#0. &et him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the
middle of the sky.
n =)wy-d) !0stIy n ,a!-"! " !;Rit, n "&Jdk- in+I>-t 2!pm! #it ,a+(a$
;&4N
+.#1. &et 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
his own image in water4 that is a settled rule.
m6d ga d5!t i! w6t m,u "tuzpwm!, di>(ain k.!IRt <ata*! "
!n2ptIn!$ ;&4V
+.#2. &et him pass *y !a mound of" earth, a cow, an idol, a 5rahmana, clarified *utter, honey, a crossway, and
well(known trees, turning his right hand towards them.
n&Jpgm-t! mEa- Aip iym! AatR!d*Rn-, sman*yn- "&@! n *yIt tya sh$
;&;'
+.+6. &et him, though mad with desire, not approach his wife when her courses appear4 nor let him sleep with
her in the same *ed.
+8sa&Ai-]=uta na+Iy n+2y 1upgmt>, <a t-8a- \= ">u+) Aayu*! "&@!
hIyt-$ ;&;%
+.+1. $or the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman
covered with menstrual e)cretions, utterly perish.
ta i!!8Ryts! t2y +8sa smi-]=utam!, <a t-8a- \= ">u+) Aayu*! "&@!
!,Rt-$ ;&;/
+.+2. Af he avoids her, while she is in that condition, his wisdom, energy, strength, sight, and vitality will
increase.
n&AIyad) -ayRya sa,W n&@nam! ^>-t "&AtIm!, >u!tIy 86M-ma(a !a n
"&AsIna ywasunm!$ ;&;4
+.+#. &et him not eat in the company of his wife, nor look at her, while she eats, snee:es, yawns, or sits at her
ease.
n&ACyNtIy 2!k- n-_- n "&AZyam! Ana!6tam!, n pby-t! s!NtIy "
t-82&kama- iY8a-Em>$ ;&;;
+.++. 9 5rahmana who desires energy must not look at !a woman" who applies collyrium to her eyes, has
anointed or uncovered herself or *rings forth !a child".
n&ADm! Afad) @k!asa n ni> anm! Aa"+-t!, n mU_ piw k.!IRt n -2min
n ga-8-$ ;&;A
+.+.. &et him not eat, dressed with one garment only4 let him not *athe naked4 let him not void urine on a road,
on ashes, or in a cow(pen,
n ~a=ke7- n 8=- n i"0ya n " p!Rt-, n 8I(Rd-!aytn- n !xmIk- kda "n$ ;&;G
+.+/. 7or on ploughed land, in water, on an altar of *ricks, on a mountain, on the ruins of a temple, nor ever on
an ant(hill,
n s&s3!-;u gt-R;u n gmD! Aip n i2wt>, n ndItI+m! Aasaf n " p!Rtm2tk-$
;&;L
+.+0. 7or in holes inha*ited *y living creatures, nor while he walks or stands, nor on reaching the *ank of a
river, nor on the top of a mountain.
!ayu&Aii&i!m! Aaid0ym! Ap> pbys! twa&@! ga>, n kda "n k.!IRt i!z
&mU_2y i!s8Rnm!$ ;&;N
+.+1. &et him never void faeces or urine, facing the wind, or a fire, or looking towards a 5rahmana, the sun,
water, or cows.
it+2ke0y&Jm+-t! kau&=a-u&p_&t6(aidna, n! inyMy yta- !a"
s!Itaqa- A!guiOt>$ ;&;V
+.+2. ,e may ease himself, having covered !the ground" with sticks, clods, leaves, grass, and the like,
restraining his speech, !keeping himself" pure, wrapping up his *ody, and covering his head.
mU_&Jma+&smu0sgW id!a k.yaRd) Jd)&mun>, n! di>(a&Ai-muna-
+a_a5 sMyaya-*! " ywa id!a$ ;&A'
+..6. &et him void faeces and urine, in the daytime turning to the north, at night turning towards the south,
during the two twilights in the same !position" as *y day.
"ayayam! AN,ka+- !a +a_a!! Ahin !a iY8>, n! ywasun&mun> k.yaRt!
a(\a,&-y-;u "$ ;&A%
+..1. An the shade or in darkness a 5rahmana may, *oth *y day and at night, do it, assuming any position he
pleases4 likewise when his life is in danger.
it&Aii it&sUyW " it&sa-m&Jdk&iY8m!, n! it&gu it&!at " <a nbyit
m-ht>$ ;&A/
+..2. The intellect of !a man" who voids urine against a fire, the sun, the moon, in water, against a 5rahmana, a
cow, or the wind, perishes.
n&Aii mun-n&Jp,m-n! nia n&^>-t " iym!, n&Am-My i>p-d) Aia5 n
" pada5 tapy-t!$ ;&A4
+..#. &et him not *low a fire with his mouth4 let him not look at a naked woman4 let him not throw any impure
su*stance into the fire, and let him not warm his feet at it.
A,2tan! n&JpdMya"! " n "&@nm! Ai-=)wy-t!, n "&@n padt> k.yaRn! n
a(&A\a,m! Aa"+-t!$ ;&A;
+..+. &et him not place !fire" under !a *ed or the like"4 nor step over it, nor place it !when he sleeps" at the foot(
!end of his *ed"4 let him not torment living creatures.
n&AIyat! si,!-=aya n gm-n! n&Aip si!*-t!, n "&@! i=n-d) -Uim
n&A0mna- Aph+-t! S8m!$ ;&AA
+.... &et him not eat, nor travel, nor sleep during the twilight4 let him not scratch the ground4 let him not take
off his garland.
n&A]su mU_ pu+I; !a uI!n !a smu0s68-t!, Am-Myi=@m! ANyd) !a
=a-iht !a i!;ai( !a, ;&AG
+../. &et him not throw urine or faeces into the water, nor saliva, nor !clothes" defiled *y impure su*stances,
nor any other !impurity", nor *lood, nor poisonous things.
n&@k> su]yat! & *UNyg-h- n :-yas \a-,y-t!, n&Jd?yya&Ai--a;-t y<
gm-n! n "&A!6t>$ ;&AL
+..0. &et him not sleep alone in a deserted dwelling4 let him not wake !a superior" who is sleeping4 let him not
converse with a menstruating woman4 nor let him go to a sacrifice, if he is not chosen !to *e officiating priest".
AvNyga+- g!a ga-u- #aU(ana " sin,a5, 2!aMyay- -a-8n- "&@! di>n
pai(m! Jj+-t!$ ;&AN
+..1. &et him keep his right arm uncovered in a place where a sacred fire is kept, in a cow(pen, in the presence
of 5rahmanas, during the private recitation of the <eda, and at meals.
n !a+y-d) ga ,yNtIy n "&A">It k2y i"t!, n idi!&#NHayu, {7)!a k2y
i"d) d*Ry-d) \u,>$ ;&AV
+..2. &et him not interrupt a cow who is suckling !her calf", nor tell any*ody of it. 9 wise man, if he sees a
rain*ow in the sky, must not point it out to any*ody.
n&A,imRk- !s-d) am- n Byai,&\d=- -6*m!, n&@k> pf-t&AM!an n i"+
p!Rt- !s-t!$ ;&G'
+./6. &et him not dwell in a village where the sacred law is not o*eyed, nor !stay" long where diseases are
endemic4 let him not go alone on a ;ourney, nor reside long on a mountain.
n *UH+aJy- in!s-n! n&A,aimRk8na!6t-, n pa;iOPg(alaNt- n&Jp2;6c-
AN0y85+) n6i->$ ;&G%
+./1. &et him not dwell in a country where the rulers are 'udras, nor in one which is surrounded *y unrighteous
men, nor in one which has *ecome su*;ect to heretics, nor in one swarming with men of the lowest castes.
n -uCIt&Jjt&-h n&Aitsa5ih0ym! Aa"+-t!$ n&Aitg- n&Aitsay n say
at&ARi*t>$ ;&G/
+./2. &et him not eat anything from which the oil has *een e)tracted4 let him not *e a glutton4 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
!his fill" in the morning.
n k.!IRt !6wa"-7a n !ayRCi=na ip\-t!, n&J0sq- ->y-d) -Iyan! n 8atu
2yat! k.tUh=I$ ;&G4
+./#. &et him not e)ert himself without a purpose4 let him not drink water out of his ;oined palms4 let him not
eat food !placed" in his lap4 let him not show !idle" curiosity.
n n60y-d) Aw !a gay-n! n !aid_ai( !ady-0, n&A2~a-cy-n! n " I!-P-n! n "
+a- i!+a!y-t!$ ;&G;
+./+. &et him not dance, nor sing, nor play musical instruments, nor slap !his lim*s", nor grind his teeth, nor let
him make uncouth noises, though he *e in a passion.
n pada5 ,a!y-t! ka2y- kda i"d) Aip -a8n-, n i-D-aOP- -uCIt n -a!iti;t-$
;&GA
+./.. &et him never wash his feet in a vessel of white *rass4 let him not eat out of a *roken !earthen" dish, nor
out of one that !to ;udge" from its appearance !is" defiled.
Jpanha5 " !as*! " ,6tm! ANy5+) n ,a+y-t!, Jp!Itm! A=a+ S8 k+km! @!
"$ ;&GG
+.//. &et him not use shoes, garments, a sacred string, ornaments, a garland, or a water(vessel which have *een
used *y others.
n&A&i!nIt5+) -8-d) ,uy5R+) n " >uM&Byai,&pIiPt5>, n i-D&*6q&Ai>&nu+5+)
n !a=i,i!ipt5>$ ;&GL
+./0. &et him not travel with untrained *easts of *urden, nor with !animals" that are tormented *y hunger or
disease, or whose horns, eyes, and hoofs have *een in;ured, or whose tails have *een disfigured.
i!nIt5s! tu 8-n! in0ym! Aa*ug5+) =>(aiN!t5>, !(R&p&JpspD5>
ta-d-n&Atudn! -6*m!$ ;&GN
+./1. &et him always travel with !*easts" which are well *roken in, swift, endowed with lucky marks, and
perfect in colour and form, without urging them much with the goad.
\a=atp> -t,Uma- !JyW i-D twa&Asnm!, n i"Nfan! nn&+a-mai( dNt5+) n&
J0pacy-n! nnan!$ ;&GV
+./2. The morning sun, the smoke rising from a !*urning" corpse, and a *roken seat must *e avoided. &et him
not clip his nails or hair, and not tear his nails with his teeth.
n m6t! & =a-u " m6Iyan! n i"Nfat! k+85s! t6(m!, n kmR inz~= k.yaRn!
n&Ay0yam! Asun&Jdym!$ ;&L'
+.06. &et him not crush earth or clods, nor tear off grass with his nails4 let him not do anything that is useless or
will have disagreea*le results in the future.
=a-umdIR t6(m-dI nnnadI " ya- n+>, s i!na* 80ya*u sU"ka&A*ui"+) @! "$
;&L%
+.01. 9 man who crushes clods, tears off grass, or *ites his nails, goes soon to perdition, likewise an informer
and he who neglects !the rules of" purification.
n i!g1R kwa k.yaRd) \ih+) maxy n ,a+y-t!, g!a " yan p6u-n
s!Rwa&@! i!gihRtm!$ ;&L/
+.02. &et him not wrangle4 let him not wear a garland over !his hair". To ride on the *ack of cows !or of o)en" is
anyhow a *lama*le act.
AYa+-( " n&AtIyad) am !a !-bm !a&A!6tm!, +a_a5 " !6>mU=ain +t>
pi+!8Ry-t!$ ;&L4
+.0#. &et him not enter a walled village or house e)cept *y the gate, and *y night let him keep at a long distance
from the roots of trees.
n&A>5+) dIBy-t! kda i"t! tu 2!y n&Jpanha5 h+-t!, *yn2wa- n -uCIt n
pai(2w n "&Asn-$ ;&L;
+.0+. &et him never play with dice, nor himself take off his shoes4 let him not eat, lying on a *ed, nor what has
*een placed in his hand or on a seat.
s!W " it=s\j n&Afad) A2tm! #t- +!a5, n " ni> *yIt&#h n "&Jim7> ?!
i"d) 8-t!$ ;&LA
+.0.. &et him not eat after sunset any !food" containing sesamum grains4 let him never sleep naked, nor go
anywhere unpurified !after meals".
AaHR&pads! tu -uCIt n&AHR&pads! tu si!*-t!, AaHR&pads! tu -uCana-
dIwRm! Aayu+) A!aguyat!$ ;&LG
+.0/. &et him eat while his feet are !yet" wet !from the a*lution", *ut let him not go to *ed with wet feet. ,e
who eats while his feet are !still" wet, will attain long life.
A">ui!R;y FgW n pf-t kihR i"t!, n i!z&mU_m! JdI>-t n \adZya ndIy t+-t!$
;&LL
+.00. &et him never enter a place, difficult of access, which is impervious to his eye4 let him not look at urine or
ordure, nor cross a river !swimming" with his arms.
Ai,itu-n! n k-*as! tu n -2m&Ai2w&kpai=ka>, n kapaRs&Ai2w n tu;an!
dIwRm! Aayu+) i88Ii!;u>$ ;&LN
+.01. &et him not step on hair, ashes, *ones, potsherds, cotton(seed or chaff, if he desires long life.
n s!s-"! " pitt5+) n "aOPa=5+) n puxks5>, n mUn5R+) n&A!i=@5*! "
n&AN0y5+) n&AN0ya!saiyi->$ ;&LV
+.02. &et him not stay together with outcasts, nor with @andalas, nor with 8ukkasas, nor with fools, nor with
over*earing men, nor with low(caste men, nor with 9ntyavasayins.
n *UHay mit dfan! n&Jim7 n hi!zketm!, n "&A2y&Jpid*-d) ,mW n
"&A2y tm! Aaid*-t!$ ;&N'
+.16. &et him not give to a 'udra advice, nor the remnants !of his meal", nor food offered to the gods4 nor let
him e)plain the sacred law !to such a man", nor impose !upon him" a penance.
ya- 12y ,mRm! Aa"7- y*! "&@!&Aid*it tm!, sa- As!6t nam tm> sh
t-n&@! m}it$ ;&N%
+.11. $or he who e)plains the sacred law !to a 'udra" or dictates to him a penance, will sink together with that
!man" into the hell !called" 9samvrita.
n shtaZya pai(Zya kOPpy-d) Aa0mn> i*+>, n 2p6*-"! "&@td) Jim7a-
n " ayad) i!na tt>$ ;&N/
+.12. &et him not scratch his head with *oth hands ;oined4 let him not touch it while he is impure, nor *athe
without !su*merging" it.
k-*han! ha+a*! " i*+2y-tan! i!!8Ry-t!, i*+>at*! " t5=-n n&Aq ik i"d)
Aip 2p6*-t!$ ;&N4
+.1#. &et him avoid !in anger" to lay hold of !his own or other men's" hair, or to strike !himself or others" on the
head. ?hen he has *athed !su*merging" his head, he shall not touch any of his lim*s with oil.
n +a<> itg6Iyad) A+a8NysUitt>, sUna&"l&M!8!ta !-*-n&@! " 8I!tam!$
;&N;
+.1+. &et him not accept presents from a king who is not descended from the @shatriya race, nor from *utchers,
oil(manufacturers, and pu*licans, nor from those who su*sist *y the gain of prostitutes.
d*sUna&sm "l d*"l&sma- M!8>, d*M!8&sma- !-*a- d*!-*&sma- n6p>$
;&NA
+.1.. %ne oil(press is as !*ad" as ten slaughter(houses, one tavern as !*ad as" ten oil(presses, one *rothel as !*ad
as" ten taverns, one king as !*ad as" ten *rothels.
d* sU(ashSai( ya- !ahyit sa5ink>, t-n tuxy> 2m6ta- +a8a wa-+s! t2y ith>$
;&NG
+.1/. 9 king is declared to *e e3ual !in wickedness" to a *utcher who keeps a hundred thousand slaughter(
houses4 to accept presents from him is a terri*le !crime".
ya- +a<> itg6ait =uh,2y&Jma!itRn>, s pyaRy-( yait&#man! n+kan!
@ki!*itm!$ ;&NL
+.10. ,e who accepts presents from an avaricious king who acts contrary to the Anstitutes !of the sacred law",
will go in succession to the following twenty(one hells:
taimSm! AN,taimS mha+a5+!&+a5+!a5, n+k ka=sU_ " mhan+km! @! "$
;&NN
+.11. Tamisra, 9ndhatamisra, Maharaurava, =aurava, the @alasutra hell, Mahanaraka,
s8I!n mha!Ii" tpn stapnm!, shat " s&kaka-= k.P)m=
itmUitRkm!$ ;&NV
+.12. 'amgivana, Mahaviki, Tapana, 'ampratapana, 'amghata, 'akakola, @udmala, 8utimrittika,
=a-h*m! k8I; " pNwan *axm=Iy ndIm!, Aisp_!n "&@! =a-hda+km! @! "$
;&V'
+.26. &ohasanku, =igisha, 8athin, the !flaming" river, 'almala, 9sipatravana, and &ohakaraka.
@td) i!dNta- i!Yasa- #aU(a #U!aidn>, n +a<> itg6iNt -0y :-ya- Ai-
ka)i>(>$ ;&V%
+.21. &earned 5rahmanas, who know that, who study the <eda and desire *liss after death, do not accept
presents from a king.
#aU- mut-R \uMy-t ,mR&Awa5R "&Anui"Nty-t!, kay-*a*! " tn! &
mU=an! !-dt3!awRm! @! "$ ;&V/
+.22. &et him wake in the muhurta, sacred to 5rahman, and think of !the ac3uisition of" spiritual merit and
wealth, of the *odily fatigue arising therefrom, and of the true meaning of the <eda.
J0way&A!byk ke0!a ket&*a5"> smaiht>, pU!aW sMya 8ps! itu-t!
2!ka=- "&Ap+a i"+m!$ ;&V4
+.2#. ?hen 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 Bayatri", and at the proper time !he must similarly
perform" the evening !devotion".
k;ya- dIwRsMy0!ad) dIwRm! Aayu+) A!aguyu>, <a y**! " kIitW "
#U!"Rsm! @! "$ ;&V;
+.2+. 5y prolonging the twilight devotions, the sages o*tained long life, wisdom, honour, fame, and e)cellence
in <edic knowledge.
:a!Oya a5upfa !a&A]yupake0y ywai!i,, yu*! "Nda2y,IyIt masan!
i!a- A,Rpaman!$ ;&VA
+.2.. ,aving performed the Epakarman according to the prescri*ed rule on !the full moon of the month"
'ravana, or on that of 8raushthapada !5hadrapada", a 5rahmana shall diligently study the <edas during four
months and a half.
puzy- tu "Ndsa k.yaRd) \ih+) J0s8Rn iY8>, maw*u2y !a a@-
pU!aR- wm- Ahin$ ;&VG
+.2/. ?hen the 8ushya(day !of the month 8ausha", or the first day of the *right half of Magha has come, a
5rahmana shall perform in the forenoon the Etsargana of the <edas.
ywa*a tu ke0!a&@!m! J0sgW "Ndsa \ih>, i!+m-t! pi>(Iy +ai_ td)
@!&@km! Ah&inR*m!$ ;&VL
+.20. ,aving performed the Etsarga outside !the village", as the Anstitutes !of the sacred law" prescri*e, he shall
stop reading during two days and the intervening night, or during that day !of the Etsarga" and !the following"
night.
At rM!W tu "Ndais *u-;u inyt> p-t!, !-daqain " s!aRi( kez(p>-;u
sp-t!$ ;&VN
+.21. 9fterwards he shall diligently recite the <edas during the *right !halves of the months", and duly study all
the 9ngas of the <edas during the dark fortnights.
n&Ai!2p7m! A,IyIt n *UH8nsiD,a5, n in*aNt- pi+:aNta- #U&A,I0y pun>
2!p-t!$ ;&VV
+.22. &et him not recite !the te)ts" indistinctly, nor in the presence of 'udras4 nor let him, if in the latter part of
the night he is tired with reciting the <eda, go again to sleep.
ywa&Jidt-n i!i,na in0y "Nd2ket p-t!, #U "Nd2ket "&@! iY8a- yua-
1napid, ;&%''
+.166. 9ccording to the rule declared a*ove, let him recite the daily !portion of the" Mantras, and a :ealous
5rahmana, !who is" not in distress, !shall study" the 5rahmana and the Mantrasamhita.
#man! in0ym! AnMyayan! A,Iyana- i!!8Ry-t!, AMyapn " k.!aR(> i*zya(a
i!i,pU!Rkm!$ ;&%'%
+.161. &et him who studies always avoid !reading" on the following occasions when the <eda(study is
for*idden, and !let" him who teaches pupils according to the prescri*ed rule !do it likewise".
k(R:!- Ain=- +a_a5 id!a pasusmUhn-, @ta5 !;aR2!! AnMyaya!! AMyay<a>
">t-$ ;&%'/
+.162. Those who know the !rules of" recitation declare that in the rainy season the <eda(study must *e stopped
on these two !occasions", when the wind is audi*le at night, and when it whirls up the dust in the day(time.
i!fut! & 2tint&!;-R;u mha&Jxkana " s]=!-, Aakai=km! AnMyaym! @t-;u
mnu+) A#!It!$ ;&%'4
+.16#. Manu has stated, that when lightning, thunder, and rain !are o*served together", or when large fiery
meteors fall on all sides, the recitation must *e interrupted until the same hour !on the ne)t day, counting from
the occurrence of the event".
@tas! 0!! AZyuidtan! i!fad) yda aFzketaii;u, tda i!fad) AnMyaym!
An6ta5 "&Ad*Rn-$ ;&%';
+.16+. ?hen one perceives these !phenomena" all together !in the twilight", after the sacred fires have *een
made to *la:e !for the performance of the 9gnihotra", then one must know the recitation of the <eda to *e
for*idden, and also when clouds appear out of season.
inwaRt- -Uim"=n- Jya-it;a "&Jps8Rn-, @tan! Aakai=kan! i!fad)
AnMyayan! kta!! Aip$ ;&%';
+.16.. %n !the occasion of" a preternatural sound from the sky, !of" an earth3uake, and when the lights of
heaven are surrounded *y a halo, let him know that !the <eda(study must *e" stopped until the same hour !on
the ne)t day", even if !these phenomena happen" in the !rainy" season.
aFzket-z!! Aii;u tu i!fut! & 2tint&in>2!n-, s&Jya-it> 2yad) AnMyay> *-;-
+a_a5 ywa id!a$ ;&%'G
+.16/. 5ut when lightning and the roar of thunder !are o*served" after the sacred fires have *een made to *la:e,
the stoppage shall last as long as the light !of the sun or of the stars is visi*le"4 if the remaining !a*ove(named
phenomenon, rain, occurs, the reading shall cease", *oth in the day(time and at night.
in0y&AnMyay @! 2yad) am-;u ng+-;u ", ,mRn5puOy&kamana pUitgN,-
" s!Rda$ ;&%'L
+.160. $or those who wish to ac3uire e)ceedingiy great merit, a continual interruption of the <eda(study !is
prescri*ed" in villages and in towns, and !the <eda(study must" always !cease" when any kind of foul smell !is
percepti*le".
ANtgRt&*!- am- !6;=2y " siD,a5, AnMyaya- Xfman- sm!ay- 8n2y "$ ;&%'N
+.161. An a village where a corpse lies, in the presence of a !man who lives as unrighteously as a" 'udra, while
!the sound of" weeping !is heard", and in a crowd of men the !recitation of the <eda must *e" stopped.
Jdk- mMy+a_- " i!z&mU_2y i!s8Rn-, Jim7> :aj-uk) "&@! mnsa&Aip n
i"Nty-t!,;&%'V
+.162. An water, during the middle part of the night, while he voids e)crements, or is impure, and after he has
partaken of a funeral dinner, a man must not even think in his heart !of the sacred te)ts".
itg61 iY8a- i!Yan! @ka-iQ72y k-tnm!, yh n kItRy-d) #U +a<a- +aha-*! "
sUtk-$ ;&%%'
+.116. 9 learned 5rahmana shall not recite the <eda during three days, when he has accepted an invitation to a
!funeral rite" in honour of one ancestor !ekoddishta", or when the king has *ecome impure through a *irth or
death in his family !sutaka", or when =ahu *y an eclipse makes the moon impure.
ya!d) @kanuid72y gN,a- =-p*! " ituit, i!2y i!F;a- d-h- ta!d) #U n
kItRy-t!$ ;&%%%
+.111. 9s long as the smell and the stains of the !food given" in honour of one ancestor remain on the *ody of a
learned 5rahmana, so long he must not recite the <eda.
*yan> a5&pad*! " ke0!a "&@!&A!si?wkam!, n&A,IyIt&Aim; 8vM!a
sUtkaDafm! @! "$ ;&%%/
+.112. ?hile lying on a *ed, while his feet are raised !on a *ench", 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 *y a person impure on account of
a *irth or a death,
nIha+- \a(*hd- " sMyya-+) @! "&J-ya->, Ama!a2ya&"tudRbya->
pa5(Rma2&A7kasu "$ ;&%%4
+.11#. 7or during a fog, nor while the sound of arrows is audi*le, nor during *oth the twilights, nor on the new(
moon day, nor on the fourteenth and the eighth !days of each half(month", nor on the full(moon day.
Ama!a2ya guX hiNt i*zy hiNt "tudR*I, #U&A7k&pa5(Rma2ya5 t2mat! ta>
pi+!8Ry-t!$ ;&%%;
+.11+. The new(moon day destroys the teacher, the fourteenth !day" the pupil, the eighth and the full(moon days
!destroy all remem*rance of" the <eda4 let him therefore avoid !reading on" those !days".
pasu!;-R id*a dah- ga-mayui!Xt- twa, [&n+&J7- " X!it poa5 " n
p-d) iY8>$ ;&%%A
+.11.. 9 5rahmana shall not recite !the <eda" during a dust(storm, nor while the sky is preternaturally red, nor
while ;ackals howl, nor while the *arking of dogs, the *raying of donkeys, or the grunting of camels !is heard",
nor while !he is seated" in a company.
n&A,IyIt bm*anaNt- amaNt- ga-8- Aip !a, !is0!a m5wun !as> :aijk
itg61 "$ ;&%%G
+.11/. &et him not study near a *urial(ground, nor near a village, nor in a cow(pen, nor dressed in a garment
which he wore during con;ugal intercourse, nor after receiving a present at a funeral sacrifice.
ai( !a yid !a&Aai( yt! ik i"t! & :aijk -!-t!, td) Aa=Zy&A]ynMyay>
paO&A2ya- ih iY8> 2m6t>$ ;&%%L
+.110. 5e it an animal or a thing inanimate, whatever *e the !gift" at a 'raddha, let him not, having ;ust accepted
it, recite the <eda4 for the hand of a 5rahmana is his mouth.
"a-+5+) JpHt- am- sm- "&Aiikai+t-, Aakai=km! AnMyay i!fat!
s!aR|t-;u "$ ;&%%N
+.111. ?hen the village has *een *eset *y ro**ers, and when an alarm has *een raised *y fire, let him know that
!the <eda(study must *e" interrupted until the same hour !on the ne)t day", and on !the occurrence of" all
portents.
JpakmRi( "&J0sg-R i_+a_ >-p( 2m6tm!, A7kasu 0!! Aha-+a_m!
k0!Ntasu " +ai_;u$ ;&%%V
+.112. %n !the occasion of" the Epakarman and !of" the <edotsarga an omission !of the <eda(study" for three
days has *een prescri*ed, *ut on the 9shtakas and on the last nights of the seasons for a day and a night.
n&A,IyIt&A[m! Aaa- n !6> n " hi2tnm!, n na! n n+ n&J7
n&#i+(2wa- n yang>$ ;&%/'
+.126. &et him not recite the <eda on horse*ack, nor on a tree, nor on an elephant, nor in a *oat !or ship", nor on
a donkey, nor on camel, nor standing on *arren ground, nor riding in a carriage,
n i!!ad- n k=h- n s-naya n sg+-, n -uma_- n&A8I(-R n !im0!a n *uk-$
;&%/%
+.121. 7or during a ver*al altercation, nor during a mutual assault, nor in a camp, nor during a *attle, nor when
he has ;ust eaten, nor during an indigestion, nor after vomiting, nor with sour eructations,
Aitiw "&An! & Anu<a]y maXt- !ait !a -6*m!, Xi,+- " Sut- ga_at! & *-( "
pi+>t-$ ;&%//
+.122. 7or without receiving permission from a guest !who stays in his house", nor while the wind *lows
vehemently, nor while *lood flows from his *ody, nor when he is wounded *y a weapon.
samM!na!! k9&y8u;I n&A,IyIt kda "n, !-d2y&A,I0y !a&A]yNtm! Aa+Oykm!
A,I0y "$ ;&%/4
+.12#. &et him never recite the =ig(veda or the >agur(veda while the 'aman !melodies" are heard4 !let him stop
all <eda(study for a day and a night" after finishing a <eda or after reciting an 9ranyaka.
kv!-da- d-!&d5!0ya- y8u!-Rds! tu manu;>, sam!-d> 2m6t> ipys! t2mat!
t2y&A*ui"+) M!in>$ ;&%/;
+.12+. The =ig(veda is declared to *e sacred to the gods, the >agur(veda sacred to men, and the 'ama(veda
sacred to the manes4 hence the sound of the latter is impure !as it were".
@td) i!YNta- i!Yass! _yIinzk;Rm! AN!hm!, lmt> pU!Rm! AZy2y ptad)
!-dm! A,Iyt-$ ;&%/A
+.12.. @nowing this, the learned daily repeat first in due order the essence of the three !<edas" and afterwards
the !te)t of the" <eda.
p*u&mOPpk&ma8aR+&[&spR&nk.=&Anui->, ANt+agmn- i!fad) AnMyaym!
Ah&inR*m!$ ;&%/G
+.12/. @now that !the <eda(study must *e" interrupted for a day and a night, when cattle, a frog, a cat, a dog, a
snake, an ichneumon, or a rat pass *etween !the teacher and his pupil".
Ya!! @! !8Ry-n! in0ym! AnMyaya5 yt>, 2!aMyay-Uim "&A*ujm!
Aa0man "&A*ui" iY8>$ ;&%/L
+.120. &et a twice(*orn man always carefully interrupt the <eda(study on two !occasions, vi:." when the place
where he recites is impure, and when he himself is unpurified.
Ama!a2yam! A7mIy " pa5(RmasIy "tudR*Im!, #U"a+I -!-n! in0ym! A]y6ta5
atka- iY8>$ ;&%/N
+.121. 9 twice(*orn man who is a 'nataka shall remain chaste on the new(moon day, on the eighth !lunar day of
each half(month", on the full(moon day, and on the fourteenth, even !if they fall" in the period !proper for
con;ugal intercourse".
n anm! Aa"+-d) -u!a n&Atu+a- n mhaini*, n !asa-i-> sh&A8S
n&Ai!<at- 8=a*y-$ ;&%/V
+.122. &et him not *athe !immediately" after a meal, nor when he is sick, nor in the middle of the night, nor
fre3uently dressed in all his garments, nor in a pool which he does not perfectly know.
d-!tana gu+a- +a<> atk&A"ayRya-s! twa, n&Alam-t! kamt*! "aya
\u(a- dIi>t2y "$ ;&%4'
+.1#6. &et him not intentionally step on the shadow of !images of" the gods, of a Buru, of a king, of a 'nataka,
of his teacher, of a reddish(*rown animal, or of one who has *een initiated to the performance of a 'rauta
sacrifice !ikshita".
mMyidn- A,R+a_- " :aj -u!a " s&Aim;m!, sMyya-+) J-ya-*! "&@! n
s-!-t "tuzpwm!$ ;&%4%
+.1#1. 9t midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him
not stay long on a cross(road.
JYtRnm! Apan i!z&mU_- +m! @! ", -bm&inuUt&!aNtain n&Ai,itu-t! tu
kamt>$ ;&%4/
+.1#2. &et him not step intentionally on things used for cleansing the *ody, on water used for a *ath, on urine or
ordure, on *lood, on mucus, and on anything spat out or vomited.
!5i+( n&Jps-!-t shay "&@! !5i+(>, A,aimRk t2k+ " p+2y&@! "
ya-i;t$ ;&%44
+.1##. &et him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief,
or to the wife of another man.
n ih&^{*m! Anayuzy =a-k- ik "n i!ft-, ya{* puX;2y&#h p+da+&
Jps-!nm!$ ;&%4;
+.1#+. $or in this world there is nothing so detrimental to long life as criminal conversation with another man's
wife.
>i_y "&@! spW " #aU( " \d&:utm!, n&A!mNy-t !5 -Uz(u> ke*an! Aip kda
"n$ ;&%4A
+.1#.. &et him who desires prosperity, indeed, never despise a @shatriya, a snake, and a learned 5rahmana, *e
they ever so fee*le.
@tt! _y ih puX; indRh-d) A!maintm!, t2mad) @tt! _y in0y
n&A!mNy-t \uijman!$ ;&%4G
+.1#/. 5ecause these three, when treated with disrespect, may utterly destroy him4 hence a wise man must never
despise them.
n&A0manm! A!mNy-t pu!aRi-+) Asm6iji->, Aa m60ya-> i:ym! AiN!m-n!
n&@na mNy-t F&=R-am!$ ;&%4L
+.1#0. &et him not despise himself on account of former failures4 until death let him seek fortune, nor despair of
gaining it.
s0y #Uyat! iy #Uyan! n #Uyat! s0ym! Aiym!, iy " n&An6t #Uyad)
@; ,mR> snatn>$ ;&%4N
+.1#1. &et him say what is true, let him say what is pleasing, let him utter no disagreea*le truth, and let him
utter no agreea*le falsehood4 that is the eternal law.
-H -Hm! #it #Uyad) -Hm! #0y-! !a !d-t!, *uzk&!5+ i!!ad " n k.yaRt!
k-n i"t! sh$ ;&%4V
+.1#2. !?hat is" well, let him call well, or let him say 'well' only4 let him not engage in a useless enmity or
dispute with any*ody.
n&Aitkxy n&Aitsay n&AitmMyidn- i2wt-, n&A<at-n sm gm-n! n&@ka-
n !6;=5> sh$ ;&%;'
+.1+6. &et him not ;ourney too early in the morning, nor too late in the evening, nor ;ust during the midday
!heat", nor with an unknown !companion", nor alone, nor with 'udras.
hIn&Aqan! Aiti+&Aqan! i!fa&hInan! !ya-&Ai,kan!$ p&Hi!(&hIna*! "
8ait&hIna*! " n&Ai>p-t!$ ;&%;%
+.1+1. &et him not insult those who have redundant lim*s or are deficient in lim*s, nor those destitute of
knowledge, nor very aged men, nor those who have no *eauty or wealth, nor those who are of low *irth.
n 2p6*-t! pai(na&Jim7a- i!a- ga-&#aU(&An=a(!, n "&Aip pby-d) A*ui">
su2wa- Jya-itgR(an! id!a$ ;&%;/
+.1+2. 9 5rahmana who is impure must not touch with his hand a cow, a 5rahmana, or fire4 nor, *eing in good
health, let him look at the luminaries in the sky, while he is impure.
2p67)!a&@tan! A*ui"+) in0ym! Ai|> a(an! Jp2p6*-t!, ga_ai( "&@!
s!aRi( nai- pai(t=-n tu$ ;&%;4
+.1+#. Af he has touched these, while impure, let him always sprinkle with his hand water on the organs of
sensation, all his lim*s, and the navel.
An! & Aatu+> 2!ain nain n 2p6*-d) AinimEt>, +a-mai( " +h2yain s!aROy-!
i!!8Ry-t!$ ;&%;;
+.1++. C)cept when sick he must not touch the cavities !of the *ody" without a reason, and he must avoid !to
touch" the hair on the secret !parts".
mq=&A"a+yu> 2yat! yt&A0ma i8t&#iNHy>, 8p-"! " 8udya"! "&@! in0ym!
Aiim! AtiNHt>$ ;&%;A
+.1+.. &et him eagerly follow the !customs which are" auspicious and the rule of good conduct, *e careful of
purity, and control all his organs, let him mutter !prayers" and, untired, daily offer o*lations in the fire.
mq=&A"a+yuana in0y " yt&A0mnam!, 8pta 8uta "&@! i!inpata- n
i!ft-$ ;&%;G
+.1+/. 7o 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 te)ts" and offer *urnt(o*lations.
!-dm! @!&AZys-n! in0y ywaka=m! AtiNHt>, t 12y&Ad> p+ ,mRm!
Jp,ma-R ANy J9yt-$ ;&%;L
+.1+0. &et him, without tiring, daily mutter the <eda at the proper time4 for they declare that to *e one's highest
duty4 !all" other !o*servances" are called secondary duties.
!-daZyas-n stt *a5"-n tpsa&@! ", AHa-h-( " -Utana 8ait 2m+it
pa5i!RkIm!$ ;&%;N
+.1+1. 5y daily reciting the <eda, *y !the o*servance of the rules of" purification, *y !practising" austerities, and
*y doing no in;ury to created *eings, one !o*tains the faculty of" remem*ering former *irths.
pa5i!RkIy s2m+n! 8ait #U&@!&AZy2yt- pun>, #UaZyas-n "&A8Sm! AnNt
sunm! Aut-$ ;&%;V
+.1+2. ,e who, recollecting his former e)istences, again recites the <eda, gains endless *liss *y the continual
study of the <eda.
sai!_an! & *aiNtha-ma*! " k.yaRt! p!Rsu in0y*>, ipt`*! "&@!&A7ka2!!
A"-Rn! in0ym! AN!7kasu "$ ;&%A'
+.1.6. &et him always offer on the 8arva(days o*lations to 'avitri and such as avert evil omens, and on the
9shtakas and 9nvashtakas let him constantly worship the manes.
+ad) Aa!swan! mU_ +at! pada!s-"nm!, JimztaD&in;-k " +ad) @!
sma"+-t!$ ;&%A%
+.1.1. $ar from his dwelling let him remove urine !and ordure", far !let him remove" the water used for washing
his feet, and far the remnants of food and the water from his *ath.
m5_ sa,n an dNt,a!nm! ACnm!, pU!aR @! k.!IRt d-!tana "
pU8nm!$ ;&%A/
+.1.2. Carly in the morning only let him void faeces, decorate !his *ody", *athe, clean his teeth, apply collyrium
to his eyes, and worship the gods.
d5!taNyi-gm-t! tu ,aimRka*! " iY8a-Eman!, ^[+ "&@! +>awW gun! @! "
p!Rsu,;&%A4
+.1.#. 5ut on the 8arva(days let him go to visit the !images of the" gods, and virtuous 5rahmanas, and the ruler
!of the country", for the sake of protection, as well as his Burus.
Ai-!ady-d) !6ja*! " dfa"! "&@!&Asn 2!km!, ket&ACi=+) JpasIt gmt>
p6uta- AiN!yat!$ ;&%A;
+.1.+. &et him reverentially salute venera*le men !who visit him", give them his own seat, let him sit near them
with ;oined hands and, when they leave, !accompany them", walking *ehind them.
:uit&2m6it&Jidt sMy) in\j 2!-;u kmRsu, ,mRmU= in;-!-t
sd)&A"a+m! AtiNHt>$ ;&%AA
+.1... &et him, untired, follow the conduct of virtuous men, connected with his occupations, which has *een
fully declared in the revealed te)ts and in the sacred tradition !'mriti" and is the root of the sacred law.
Aa"a+at! & =-t- 1ayu+) Aa"a+ad) ^i]sta> 8a>, Aa"a+ad) ,nm! A>ym!
Aa"a+a- hN0y=>(m!$ ;&%AG
+.1./. Through virtuous conduct he o*tains long life, through virtuous conduct desira*le offspring, through
virtuous conduct imperisha*le wealth4 virtuous conduct destroys !the effect of" inauspicious marks.
F&AR"a+a- ih puX;a- =a-k- -!it iniNdt>, F>n-agI " stt Byai,ta- Axp&Ayu+)
@! "$ ;&%AL
+.1.0. $or a man of *ad conduct is *lamed among people, constantly suffers misfortunes, is afflicted with
diseases, and short(lived.
s!R=>(&hIna- Aip y> sda"a+!an! n+>, :Q,ana- An! & AsUy*! " *t !;aRi( 8I!it$
;&%AN
+.1.1. 9 man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years,
though he *e entirely destitute of auspicious marks.
yd) yt! p+!* kmR tt! td) y-n !8Ry-t!$ yd) yd) Aa0m!* tu 2yat! tt!
tt! s-!-t yt>,;&%AV
+.1.2. &et him carefully avoid all undertakings !the success of" which depends on others4 *ut let him eagerly
pursue that !the accomplishment of" which depends on himself.
s!W p+!* F>n s!Rm! Aa0m!* sunm!, @td) i!fat! smas-n =>(
sun&F>nya->$ ;&%G'
+.1/6. Cverything that depends on others !gives" pain, everything that depends on oneself !gives" pleasure4
know that this is the short definition of pleasure and pain.
yt! kmR k.!Rta- A2y 2yat! pi+ta-;a- ANt+a0mn>, tt! y-n k.!IRt i!p+It
tu !8Ry-t!$ ;&%G%
+.1/1. ?hen the performance of an act gladdens his heart, let him perform it with diligence4 *ut let him avoid
the opposite.
Aa"ayW " !a+ ipt+ mat+ guXm!, n ih2yad) #aU(an! ga*! " s!aW*!
"&@! tpi2!n>$ ;&%G/
+.1/2. &et him never offend the teacher who initiated him, nor him who e)plained the <eda, nor his father and
mother, nor !any other" Buru, nor cows, nor 5rahmanas, nor any men performing austerities.
nai2t?y !-dinNda " d-!tana " k.0snm!, Y-; dM- " man " la-,
t5IOy " !8Ry-t!$ ;&%G4
+.1/#. &et him avoid atheism, cavilling at the <edas, contempt of the gods, hatred, want of modesty, pride,
anger, and harshness.
p+2y dOP n&Jfm-t! l.ja- n&@n inpaty-t!, ANy_ pu_at! & i*zyad) !a
i*i7&AwW taPy-t! tu ta5$ ;&%G;
+.1/+. &et him, when angry, not raise a stick against another man, nor strike !any*ody" e)cept a son or a pupil4
those two he may *eat in order to correct them.
#aU(ay&A!guyR&@! iY8ait+) !,kaMyya, *t !;aRi( taimS- n+k- pi+!tRt-$
;&%GA
+.1/.. 9 twice(*orn man who has merely threatened a 5rahmana with the intention of !doing him" a corporal
in;ury, will wander a*out for a hundred years in the Tamisra hell.
tay0!a t6(-n&Aip s+M-at! & mitpU!Rkm!, @ki!*tIm! Aa8atI> papya-in;u
8ayt-$ ;&%GG
+.1//. ,aving intentionally struck him in anger, even with a *lade of grass, he will *e *orn during twenty(one
e)istences in the wom*s !of such *eings where men are *orn in punishment of their" sins.
AyuMyman2y&J0paf #aU(2y&As6g! Aqt>, F>n sumhd) Aaga-it
-0y&Aa<tya n+>$ ;&%GL
+.1/0. 9 man who in his folly caused *lood to flow from the *ody of a 5rahmana who does not attack him, will
suffer after death e)ceedingly great pain.
*a-i(t ya!t> pasUn! sg6ait mhIt=at!, ta!ta- Ahdan! Amu_&ANy5>
*a-i(t&J0padka- Aft-$ ;&%GN
+.1/1. 9s many particles of dust as the *lood takes up from the ground, during so many years the spiller of the
*lood will *e devoured *y other !animals" in the ne)t world.
n kda i"d) iY8- t2mad) i!Yan! A!gu+-d) Aip, n taPy-t! t6(-n&Aip n ga_at!
Sa!y-d) As6k)$ ;&%GV
+.1/2. 9 wise man should therefore never threaten a 5rahmana, nor strike him even with a *lade of grass, nor
cause his *lood to flow.
A,aimRka- n+a- ya- ih y2y "&A]yn6t ,nm!, ihsa+t*! " ya- in0y
n&#h&Asa5 sunm! @,t-$ ;&%L'
+.106. 7either a man who !lives" unrighteously, nor he who !ac3uires" wealth !*y telling" falsehoods, nor he
who always delights in doing in;ury, ever attain happiness in this world.
n sIdD! Aip ,m-R( mna- A,m-R in!-*y-t!, A,aimRkana papanam! Aa*u
pbyn! i!pyRym!$ ;&%L%
+.101. &et him, though suffering in conse3uence of his righteousness, never turn his heart to unrighteousness4
for he will see the speedy overthrow of unrighteous, wicked men.
n&A,mR*! "i+ta- =a-k- sf> ~=it ga5+) #!, *n5+) Aa!0yRmans! tu ktuR+)
mU=ain keNtit$ ;&%L/
+.102. Enrighteousness, practised in this world, does not at once produce its fruit, like a cow4 *ut, advancing
slowly, it cuts off the roots of him who committed it.
yid n&A0min pu_-;u n "-t! pu_-;u n@6;u, n 0!! @! tu keta- A,mR> ktuR+)
-!it inz&~=>$ ;&%L4
+.10#. Af !the punishment falls" not on !the offender" himself, !it falls" on his sons, if not on the sons, !at least"
on his grandsons4 *ut an ini3uity !once" committed, never fails to produce fruit to him who wrought it.
A,m-R(&@,t- ta!t! tta- -Hai( pbyit, tt> span! 8yit s&mU=s! tu i!nbyit$
;&%L;
+.10+. ,e prospers for a while through unrighteousness, then he gains great good fortune, ne)t he con3uers his
enemies, *ut !at last" he perishes !*ranch and" root.
s0y&,mR&AyR!6E-;u *a5"- "&@!&A+m-t! sda, i*zya*! " i*zyad)
,m-R( !a9&\ad&Jd+&syt>$ ;&%LA
+.10.. &et him always delight in truthfulness, !o*edience to" the sacred law, conduct worthy of an 9ryan, and
purity4 let him chastise his pupils according to the sacred law4 let him keep his speech, his arms, and his *elly
under control.
pi+0y8-d) AwR&kama5 ya5 2yata ,mR!i8Rta5, ,mW "&A]ysun&
JdkW =a-ksl.7m! @! "$ ;&%LG
+.10/. &et him avoid !the ac3uisition 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.
n pai(&pad&"p=a- n n-_&"p=a- An! & k8u>, n 2yad) !a?&"p=*! "&@! n
p+Ha-hkmR&,I>$ ;&%LL
+.100. &et him not *e uselessly active with his hands and feet, or with his eyes, nor crooked !in his ways", nor
talk idly, nor in;ure others *y deeds or even think of it.
y-n&A2y ipt+a- yata y-n yata> iptamha>, t-n yayat! sta magW t-n gmn! n
i+zyit$ ;&%LN
+.101. &et him walk in that path of holy men which his fathers and his grandfathers followed4 while he walks in
that, he will not suffer harm.
ki0!?&pu+a-iht&A"ay5R+) matu=&Aitiwsi:t5>, \a=&!6j&Atu+5+) !5f5+) <
ait&s\iN,&\aN,!5>$ ;&%LV
+.102. ?ith 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, conne)ions *y marriage and
maternal relatives,
mata&ipt6Zya 8amIi-+) a_a pu_-( -ayRya, Fih_a das!g-R( i!!ad n
sma"+-t!$ ;&%N'
+.116. ?ith his father and his mother, with female relatives, with a *rother, with his son and his wife, with his
daughter and with his slaves, let him not have 3uarrels.
@t5+) i!!adan! s0yJy s!Rpap5> mu9yt-, @t5+) i8t5*! " 8yit s!aRn! &
=a-kan! #man! g6hI$ ;&%N%
+.111. Af he avoids 3uarrels with these persons, he will *e freed from all sins, and *y suppressing !all" such
!3uarrels" a householder con3uers all the following worlds.
Aa"aya-R #U=a-k&^*> a8ap0y- ipta -u>, Aitiws! 0!! #NH=a-k&^*a-
d-!=a-k2y "&ki0!8>$ ;&%N/
+.112. The teacher is the lord of the world of 5rahman, the father has power over the world of the &ord of
created *eings !8ragapati", a guest rules over the world of Andra, and the priests over the world of the gods.
8amya- A]s+sam! =a-k- !5[d-!2y \aN,!a>, s\iN,na- 1pa =a-k-
p6iwBya mat6&matu=a5$ ;&%N4
+.11#. The female relatives !have power" over the world of the 9psarases, the maternal relatives over that of the
<isve evas, the conne)ions *y marriage over that of the waters, the mother and the maternal uncle over the
earth.
Aaka*&^*as! tu i!<-ya \a=&!6j&ke*&Atu+a>, ata Jy-u> sm> ip_a -ayaR
pu_> 2!ka tnu>$ ;&%N;
+.11+. Anfants, aged, poor and sick men must *e considered as rulers of the middle sphere, the eldest *rother as
e3ual to one's father, one's wife and one's son as one's own *ody,
"aya 2!a- das!gR*! " Fihta kep( p+m!, t2mad) @t5+) Ai,i>@>
sh-t&A&sJ!+> sda$ ;&%NA
+.11.. %ne's slaves as one's shadow, one's daughter as the highest o*;ect of tenderness4 hence if one is offended
*y !any one of" these, one must *ear it without resentment.
ithsmwa-R Aip sq t_ !8Ry-t!, ith-( 12y&A*u #aU t-8> *aMyit$
;&%NG
+.11/. Though !*y his learning and sanctity" he may *e entitled to accept presents, let him not attach himself
!too much" to that !ha*it"4 for through his accepting !many" presents the divine light in him is soon
e)tinguished.
n HBya(am! Ai!<ay i!i, ,MyW ith-, a<> ith k.yaRd) A!sIdD! Aip >
u,a$ ;&%NL
+.110. ?ithout a full knowledge of the rules, prescri*ed *y the sacred law for the acceptance of presents, a wise
man should not take anything, even though he may pine with hunger.
ih+Oy -Uimm! A[ gam! AD !ass! it=an! w6tm!, itg6D! Ai!Yas! tu
-2mI&-!it daX!t!$ ;&%NN
+.111. 5ut an ignorant !man" who accepts gold, land, a horse, a cow, food, a dress, sesamum(grains, !or"
clarified *utter, is reduced to ashes like !a piece of" wood.
ih+Oym! Aayu+) AD " -U+) ga5*! "&A]ya-;ts! tnum!, A[*! ">us! 0!"
!asa- w6t t-8s! it=ah) 8a>$ ;&%NV
+.112. Bold and food destroy his longevity, land and a cow his *ody, a horse his eye !sight", a garment his skin,
clarified *utter his energy, sesamum(grains his offspring.
Atpas! 0!! An,Iyan> ith&Xi"+) iY8>, AM-2ybm]=!-n&#! sh t-n&@! m}it$
;&%V'
+.126. 9 5rahmana who neither performs austerities nor studies the <eda, yet delights in accepting gifts, sinks
with the !donor into hell", ;ust as !he who attempts to cross over in" a *oat made of stone !is su*merged" in the
water.
t2mad) Ai!Yan! i\i-yad) y2mat! t2mat! ithat!, 2!xpk-n&A]yi!Yan! ih
p- ga5+) #! sIdit$ ;&%V%
+.121. ,ence an ignorant !man" should *e afraid of accepting any presents4 for *y reason of a very small !gift"
even a fool sinks !into hell" as a cow into a morass.
n !ayRip ym-t! tu \5Pa=itk- iY8-, n \kitk- pap- n&A&!-di!id ,mRi!t!$
;&%V/
+.122. !9 man" who knows the law should not offer even water to a 5rahmana who acts like a cat, nor to a
5rahmana who acts like a heron, nor to one who is unac3uainted with the <eda.
i_z!! A]y-t-;u dE ih i!i,na&A]yi8Rt ,nm!, datu+) -!0ynwaRy
p+_&Adatu+) @! "$ ;&%V4
+.12#. $or property, though earned in accordance with prescri*ed rules, which is given to these three !persons",
causes in the ne)t world misery *oth to the giver and to the recipient.
ywa ]=!-n&Ap=-n inm}0yudk- t+n!, twa inm}ta- A,2tad) A<a5
dat6&tImka5$ ;&%V;
+.12+. 9s he who !attempts to" cross water in a *oat of stone sinks !to the *ottom", even so an ignorant donor
and an ignorant donee sink low.
,mRM!8I sda =uh,*! "aika- =a-kdM-k>$ \5Pa=itka- <-ya- ihS> s!aRi-
s,k>$ ;&%VA
+.12.. !9 man" who, ever covetous, displays the flag of virtue, !who is" a hypocrite, a deceiver of the people,
intent on doing in;ury, !and" a detractor !from the merits" of all men, one must know to *e one who acts like a
cat.
A,a-&{i7+) n5zkeitk> 2!awRsa,n&t0p+>, *a- imyai!nIt*! " \kt"+a-
iY8>$ ;&%VG
+.12/. That 5rahmana, who with downcast look, of a cruel disposition, is solely intent on attaining his own
ends, dishonest and falsely gentle, is one who acts like a heron.
y- \kitna- i!a y- " ma8aR+i=iqn>, t- ptN0yN,taimS- t-n pap-n kmR(a$
;&%VL
+.120. Those 5rahmanas who act like herons, and those who display the characteristics of cats, fall in
conse3uence of that wicked mode of acting into !the hell called" 9ndhatamisra.
n ,mR2y&Apd-*-n pap ke0!a t "+-t!, t-n pap maf k.!Rn!
I&*UH&dM-nm!$ ;&%VN
+.121. ?hen 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 prete)t of" a vow and deceiving women and 'udras.
-0y&#h "&^{*a i!a g1RNt- #U!aidi->, "na "i+t y"! " t +>ais gmit$
;&%VV
+.122. 'uch 5rahmanas are reprehended after death and in this !life" *y those who e)pound the <eda, and a
vow, performed under a false pretence, goes to the =akshasas.
Ai=qI i=iq!-;-( ya- !6iEm! Jp8I!it, s i=iqna h+0y-ns! ityRvya-na5 " 8ayt-$
;&/''
+.266. ,e who, without *eing a student, gains his livelihood *y !wearing" the dress of a student, takes upon
himself the guilt of !all" students and is *orn again in the wom* of an animal.
p+kIyinpan-;u n ayaQR ih kda "n, inpanktuR> a0!a tu Fzketa*-n i=]yt-$
;&/'%
+.261. &et him never *athe in tanks *elonging to other men4 if he *athes !in such a one", he is tainted *y a
portion of the guilt of him who made the tank.
yan&*ya&AsnaNy2y kpp&Jfan&g6hai( ", AdEaNyupyuCan @ns> 2yat!
tu+Iy&-ak)$ ;&/'/
+.262. ,e who uses without permission a carriage, a *ed, a seat, a well, a garden or a house *elonging to an
!other man", takes upon himself one fourth of !the owner's" guilt.
ndI;u d-!nat-;u tPag-;u s+>su ", an sma"+-n! in0y gtR&S!(-;u "$ ;&/'4
+.26#. &et him always *athe in rivers, in ponds, dug *y the gods !themselves", in lakes, and in waterholes or
springs.
yman! s-!-t stt n in0y inyman! \u,>, yman! pt0yk.!aR(a- inyman!
k-!=an! -8n!$ ;&/';
+.26+. 9 wise man should constantly discharge the paramount duties !called yama", *ut not always the minor
ones !called niyama"4 for he who does not discharge the former, while he o*eys the latter alone, *ecomes an
outcast.
n&A:a-i_ytt- y<- amyai8ket- twa, iya I\-n " dt- -uCIt #aU(> ?! i"t!$
;&/'A
+.26.. 9 5rahmana must never eat !a dinner given" at a sacrifice that is offered *y one who is not a 'rotriya, *y
one who sacrifices for a multitude of men, *y a woman, or *y a eunuch.
AIkm! @tt! sa,Una y_ 8u0ymI hi!>, tIpm! @td) d-!ana t2mat! tt!
pi+!8Ry-t!$ ;&/'G
+.26/. ?hen those persons offer sacrificial viands in the fire, it is unlucky for holy !men" it displeases the gods4
let him therefore avoid it.
mE&l.j&Atu+a(a " n -uCIt kda "n, k-*&kIca!pD " pda 2p67 " kamt>$
;&/'L
+.260. &et him never eat !food given" *y into)icated, angry, or sick !men", nor that in which hair or insects are
found, nor what has *een touched intentionally with the foot,
U(&A!-i>t "&@! s2p67 "&A]yud?yya, pti_(&A!=I " *una s2p67m!
@! "$ ;&/'N
+.261. 7or that at which the slayer of a learned 5rahmana has looked, nor that which has *een touched *y a
menstruating woman, nor that which has *een pecked at *y *irds or touched *y a dog,
g!a "&ADm! Jpat wu7aD " i!*-;t>, g(aD gi(kaD " i!F;a " 8ugui]stm!$
;&/'V
+.262. 7or food at which a cow has smelt, nor particularly that which has *een offered *y an invitation to all
comers, nor that !given" *y a multitude or *y harlots, nor that which is declared to *e had *y a learned !man",
2t-n&gaynya-*! "&AD tI(a- !a,uRi;k2y ", dIi>t2y kdyR2y \j2y ingP2y "$
;&/%'
+.216. 7or the food !given" *y a thief, a musician, a carpenter, a usurer, one who has *een initiated !for the
performance of a 'rauta sacrifice", a miser, one *ound with fetters,
Ai-*2t2y ;O2y putxya daiM-k2y ", *u pyuRi;t "&@! *UH2y&Jim7m! @!
"$ ;&/%%
+.211. 5y one accused of a mortal sin !9*hisasta", a hermaphrodite, an unchaste woman, or a hypocrite, nor
!any sweet thing" that has turned sour, nor what has *een kept a whole night, nor !the food" of a 'udra, nor the
leavings !of another man",
i"ik0sk2y m6gya-> lp+2y&Jim7&-a-i8n>, JaD sUitkaD " pyaR"aNtm!
AindR*m!$ ;&/%/
+.212. 7or !the food given" *y a physician, a hunter, a cruel man, one who eats the fragments !of another's
meal", nor the food of an Egra, nor that prepared for a woman in child*ed, nor that !given at a dinner" where !a
guest rises" prematurely !and" sips water, nor that !given *y a woman" whose ten days of impurity have not
elapsed,
An! & Ai"Rt !6wamasm! A!I+aya*! " ya-i;t>, iY;dD ng+I&AD pittaDm!
A!>utm!$ ;&/%4
+.21#. 7or !food" given without due respect, nor !that which contains" meat eaten for no sacred purpose, nor
!that given" *y a female who has no male !relatives", nor the food of an enemy, nor that !given" *y the lord of a
town, nor that !given" *y outcasts, nor that on which any*ody has snee:ed4
ip*un&An6itna-*! "&AD ltui!liy(s! twa$ , *5=U;&tuD!ay&AD ket2y&ADm!
@! "$ ;&/%;
+.21+. 7or the food !given" *y an informer, *y one who ha*itually tells falsehoods, or *y one who sells !the
rewards for" sacrifices, nor the food !given" *y an actor, a tailor, or an ungrateful !man",
kmaR+2y in;ad2y +qa!ta+k2y ", su!(RktuR+) !-(2y *i!liy(s! twa$ ;&/%A
+.21.. 5y a *lacksmith, a 7ishada, a stage(player, a goldsmith, a *asket(maker, or a dealer in weapons,
[!ta *a5iOPkana " "5=&in(-R8k2y ", +Ck2y n6*s2y y2y "&Jppit+) g6h-$
;&/%G
+.21/. 5y trainers of hunting dogs, pu*licans, a washerman, a dyer, a pitiless !man", and a man in whose house
!lives" a paramour !of his wife",
m6zyiNt y- "&Jppit Ii8tanam! " s!R*>, AindR* " -taDm! Atui7k+m! @!
"$ ;&/%L
+.210. 7or !the food given" *y those who knowingly *ear with paramours !of their wives", and *y those who in
all matters are ruled *y women, nor food !given *y men" whose ten days of impurity on account of a death have
not passed, nor that which is unpalata*le.
+a8aD t-8 AadE- *UHaD #U!"Rsm!, Aayu> su!(Rka+aD y**!
"maR!kitRn>$ ;&/%N
+.211. The food of a king impairs his vigour, the food of a 'udra his e)cellence in sacred learning, the food of a
goldsmith his longevity, that of a leather(cutter his fame4
kaXkaD 8a hiNt \= in(-R8k2y ", g(aD gi(kaD " =a-k-Zy> pi+keNtit$
;&/%V
+.212. The food of an artisan destroys his offspring, that of a washerman his !*odily" strength4 the food of a
multitude and of harlots e)cludes him from !the higher" worlds.
pUy i"ik0sk2y&AD putxyas! 0!! ADm! #iNHym!, i!ua !a,uRi;k2y&AD
*i!liy(a- m=m!$ ;&//'
+.226. The food of a physician !is as vile as" pus, that of an unchaste woman !e3ual to" semen, that of a usurer
!as vile as" ordure, and that of a dealer in weapons !as *ad as" dirt.
y @t- ANy- 0!! A-a-Jy&ADa> lm*> pi+kIitRta>, t-;a
0!v&Ai2w&+a-mai( !dN0yD mnIi;(>$ ;&//%
+.221. The food of those other persons who have *een successively enumerated as such whose food must not *e
eaten, the wise declare !to *e as impure as" skin, *ones, and hair.
-u!a&Ata- ANytm! A2y&ADm! Am0ya >p( yhm!, m0ya -u!a&A"+-t!
kem!+ +-t2&i!z&mU_m! @! "$ ;&///
+.222. Af he has unwittingly eaten the food of one of those, !he must" fast for three days4 if he has eaten it
intentionally, or !has swallowed" semen, ordure, or urine, he must perform a @rikkhra penance.
n&Afat! & *UH2y p?!aD i!Yan! A:aijna- iY8>, AaddIt&Amm! @!&A2mad)
A!6Ea!! @k+ai_km!,;&//4
+.22#. 9 5rahmana who knows !the law" must not eat cooked food !given" *y a 'udra who performs no
'raddhas4 *ut, on failure of !other" means of su*sistence, he may accept raw !grain", sufficient for one night
!and day".
:a-i_y2y kdyR2y !daNy2y " !a,uR;->, mImais0!a&J-y d-!a> smm!
ADm! Akxpyn!$ ;&//;
+.22+. The gods, having considered !the respective merits" of a niggardly 'rotriya and of a li*eral usurer,
declared the food of *oth to *e e3ual !in 3uality".
tan! 8apit+) Aah&@0y ma keM! i!;m smm!, :japUt !daNy2y htm!
A:jya&#t+t!$ ;&//A
+.22.. The &ord of created *eings !8ragapati" came and spake to them, 'o not make that e3ual, which is
une3ual. The food of that li*eral !usurer" is purified *y faith4 !that of the" of the" other !man" is defiled *y a
want of faith.'
:jya&#7 " pUtW " in0y k.yaRd) AtiNHt>, :jaket- 1>y- t- -!t> 2!agt5+)
,n5>$ ;&//G
+.22/. &et him, without tiring, always offer sacrifices and perform works of charity with faith4 for offerings and
charita*le works made with faith and with lawfully(earned money, !procure" endless rewards.
dan,mW in;-!-t in0ym! @-i7k&pa5itRkm!, pi+tu7-n -a!-n pa_m! Aasaf *it>$
;&//L
+.220. &et him always practise, according to his a*ility, with a cheerful heart, the duty of li*erality, *oth *y
sacrifices and *y charita*le works, if he finds a worthy recipient !for his gifts."
yt! ik i"d) Aip datBy yai"t-n&An! & AsUyya, J0p02yt- ih tt! pa_ yt!
ta+yit s!Rt>$ ;&//N
+.221. Af he is asked, let him always give something, *e it ever so little, without grudging4 for a worthy recipient
will !perhaps" *e found who saves him from all !guilt".
!ai+ds! t6i@m! Aaga-it sunm! A>ym! ADd>, it=d> 8am! #7a dIpd*!
">u+) JEmm!$ ;&//V
+.222. 9 giver of water o*tains the satisfaction !of his hunger and thirst", a giver of food imperisha*le
happiness, a giver of sesamum desira*le offspring, a giver of a lamp a most e)cellent eyesight.
-Uimda- -Uimm! Aaga-it dIwRm! Aayu+) ih+Oyd>, g6hda- A!ai( !-bmain
]yda- pm! JEmm!$ ;&/4'
+.2#6. 9 giver of land o*tains land, a giver of gold long life, a giver of a house most e)cellent mansions, a giver
of silver !rupya" e)3uisite *eauty !rupa",
!asa-d*! "NHsa=a-?ym! Ai[sa=a-?ym! A[d>, AnPuh> i:y pu7a ga-da-
#2y i!7pm!$ ;&/4%
+.2#1. 9 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 9svins, a giver of a draught(o) great good fortune, a giver of a cow the world of the sun4
yan&*yada- -ayaRm! @-[yRm! A-yd>, ,aNyd> *a[t sa5y #Uda-
#Usai7Rtam!$ ;&/4/
+.2#2. 9 giver of a carriage or of a *ed a wife, a giver of protection supreme dominion, a giver of grain eternal
*liss, a giver of the <eda !*rahman" union with 5rahman4
s!-R;am! @! danana #Udan i!i*zyt-,
!ai+&AD&ga-&mhI&!as2&it=&kaan&sipR;am!$ ;&/44
+.2##. The gift of the <eda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and
clarified *utter.
y-n y-n tu -a!-n yd) yd) dan ymit, tt! tt! t-n&@! -a!-n aga-it
itpUi8t>$ ;&/4;
+.2#+. $or whatever purpose !a man" *estows any gift, for that same purpose he receives !in his ne)t *irth" with
due honour its !reward".
ya- Ai"Rt itg6ait dda0yi"Rtm! @! !a, ta!! J-a5 gmt> 2!gW n+k tu
i!pyRy-$ ;&/4A
+.2#.. 5oth he who respectfully receives !a gift", and he who respectfully *estows it, go to heaven4 in the
contrary case !they *oth fall" into hell.
n i!2my-t tpsa !d-d) #7)!a " n&An6tm!, n&Ata-R A]yp!d-d) i!an! n
d3!a pi+kItRy-t!$ ;&/4G
+.2#/. &et him not *e proud of his austerities4 let him not utter a falsehood after he has offered a sacrifice4 let
him not speak ill of 5rahmanas, though he *e tormented !*y them"4 when he has *estowed !a gift", let him not
*oast of it.
y<a- An6t-n >+it tp> >+it i!2myat!, Aayu+) i!ap!ad-n dan " pi+kItRnat!$
;&/4L
+.2#0. 5y falsehood a sacrifice *ecomes vain, *y self(complacency !the reward for" austerities is lost, longevity
*y speaking evil of 5rahmanas, and !the reward of" a gift *y *oasting.
,mW *n5> si"nuyad) !xmIkm! #! puiEka>, p+=a-kshayawW s!R-
UtaNypIPyn!$ ;&/4N
+.2#1. Biving no pain to any creature, let him slowly accumulate spiritual merit, for the sake !of ac3uiring" a
companion to the ne)t world, ;ust as the white ant !gradually raises its" hill.
n&Amu_ ih shayawW ipta mata " itut>, n pu_da+ n <ait+) ,mRs! ituit
k-!=>$ ;&/4V
+.2#2. $or in the ne)t world neither father, nor mother, nor wife, nor sons, nor relations stay to *e his
companions4 spiritual merit alone remains !with him".
@k> 8ayt- 8Ntu+) @k @! =Iyt-, @ka- Anu-uo- suketm! @k @! " Fzketm!$
;&/;'
+.2+6. 'ingle is each *eing *orn4 single it dies4 single it en;oys !the reward of its" virtue4 single !it suffers the
punishment of its" sin.
m6t *+I+m! J0s6Jy kau&=a-7sm i>ta5, i!muna \aN,!a yaiNt ,mRs! tm!
Anugmit$ ;&/;%
+.2+1. &eaving the dead *ody on the ground like a log of wood, or a clod of earth, the relatives depart with
averted faces4 *ut spiritual merit follows the !soul".
t2mad) ,mW shayawW in0y si"nuyat! & *n5>, ,m-R( ih shay-n tms! t+it
F2t+m!$ ;&/;/
+.2+2. &et him therefore always slowly accumulate spiritual merit, in order !that it may *e his" companion !after
death"4 for with merit as his companion he will traverse a gloom difficult to traverse.
,mR&,an puX; tpsa ht&ikix\;m!, p+=a-k ny0ya*u -a2!Nt n&*+Ii+(m!$
;&/;4
+.2+#. !That companion" speedily conducts the man who is devoted to duty and effaces his sins *y austerities, to
the ne)t world, radiant and clothed with an ethereal *ody.
JEm5+) JEm5+) in0y s\N,an! Aa"+-t! sh, innI;u> k.=m! J0k;Rm!
A,man! A,mas! 0y8-t!$ ;&/;;
+.2++. &et him, who desires to raise his race, ever form conne)ions with the most e)cellent !men", and shun all
low ones.
JEman! JEman! @! gmn! hInas! tu !8Ryn!, #aU(> :-utam! @it 0y!ay-n
*UHtam!$ ;&/;A
+.2+.. 9 5rahmana who always connects himself with the most e)cellent !ones", and shuns all inferior ones,
!himself" *ecomes most distinguished4 *y an opposite conduct he *ecomes a 'udra.
{ka+I m6F+) daNt> lp+&A"a+5+) As!sn!, AihSa- dm&danaZya 8y-t!
2!gW twa&t>$ ;&/;G
+.2+/. ,e who is persevering, gentle, !and" patient, shuns the company of men of cruel conduct, and does no
in;ury !to living creatures", gains, if he constantly lives in that manner, *y controlling his organs and *y
li*erality, heavenly *liss.
@,&Jdk mU=&~=m! ADm! AZyuft " yt!, s!Rt> itg6Iyat! & m,u&Aw&A-
ydi>(am!$ ;&/;L
+.2+0. ,e may accept from any !man", fuel, water, roots, fruit, food offered without asking, and honey, likewise
a gift !which consists in" a promise of protection.
Aat&AZyufta i->a pu+2tad) A"a-idtam!, m-n- 8apit+) a1am! Aip
Fzket&kmR(>$ ;&/;N
+.2+1. The &ord of created *eings !8ragapati" has declared that alms freely offered and *rought !*y the giver
himself" may *e accepted even from a sinful man, provided !the gift" had not *een !asked for or" promised
*eforehand.
n&AiNt ipt+s! t2y d*!;aRi( pa "$ n " hBy !h0yii+) ys! tam! AZy!mNyt-$
;&/;V
+.2+2. uring fifteen years the manes do not eat !the food" of that man who disdains a !freely(offered gift", nor
does the fire carry his offerings !to the gods".
*ya g6han! k.*an! gN,an! Ap> puzp m(In! di,, ,ana m02yan! pya-
mas *ak "&@! n in(uRd-t!$ ;&/A'
+.2.6. 9 couch, a house, @usa grass, perfumes, water, flowers, ;ewels, sour milk, grain, fish, sweet milk, meat,
and vegeta*les let him not re;ect, !if they are voluntarily offered."
gun! -60ya*! "&Ji}hI;RD! Ai"Rzyn! d-!ta&AitwIn!, s!Rt> itg6Iyan! n tu
t6]y-t! 2!y tt>$ ;&/A%
+.2.1. ,e who desires to relieve his Burus and those whom he is *ound to maintain, or wishes to honour the
gods and guests, may accept !gifts" from any*ody4 *ut he must not satisfy his !own hunger" with such
!presents".
guX;u 0!! AZytIt-;u i!na !a t5+) g6h- !sn!, Aa0mna- !6iEm! AiN!mn!
g6Iyat! sa,ut> sda$ ;&/A/
+.2.2. 5ut if his Burus are dead, or if he lives separate from them in !another" house, let him, when he seeks a
su*sistence, accept !presents" from good men alone.
Aai,Rk> k.=im_ " ga-pa=a- das&naipta5, @t- *UH-;u -a-Jy&ADa ya*!
"&A0man in!-dy-t!$ ;&/A4
+.2.#. ,is la*ourer in tillage, a friend of his family, his cow(herd, his slave, and his *ar*er are, among 'udras,
those whose food he may eat, likewise !a poor man" who offers himself !to *e his slave".
ya{*a- A2y -!-d) Aa0ma ya{* " i"kIi;Rtm!, ywa "&Jp"+-d) @n
twa&A0man in!-dy-t!$ ;&/A;
+.2.+. 9s his character is, as the work is which he desires to perform, and as the manner is in which he means to
serve, even so !a voluntary slave" must offer himself.
ya- ANywa sNtm! Aa0manm! ANywa s0su -a;t-, s papkeEma- =a-k- 2t-n
Aa0m&Apha+k>$ ;&/AA
+.2... ,e who descri*es himself to virtuous !men", in a manner contrary to truth, is the most sinful !wretch" in
this world4 he is a thief who makes away with his own self.
!a9ywaR inyta> s!-R !a9&mU=a !a9&i!in>s6ta>, tas! tu y> 2t-ny-d)
!a" s s!R2t-yket! & n+>$ ;&/AG
+.2./. 9ll things !have their nature" determined *y speech4 speech is their root, and from speech they proceed4
*ut he who is dishonest with respect to speech, is dishonest in everything.
mhi;R&ipt6&d-!ana g0!a&An6Oy ywai!i,, pu_- s!W smasJy !s-n!
maMy2ym! Aai2:t>$ ;&/AL
+.2.0. ?hen he has paid, according to the law, his de*ts 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.
@kakI i"Nty-n! in0y i!i!- ihtm! Aa0mn>, @kakI i"Ntyana- ih p+ :-ya-
Ai,gmit$ ;&/AN
+.2.1. 9lone let him constantly meditate in solitude on that which is salutary for his soul4 for he who meditates
in solitude attains supreme *liss.
@;a&Jidta g6h2w2y !6iE+) i!2y *a[tI, atktkxp*! " s3!!6ijk+> *u->$
;&/AV
+.2.2. Thus have *een declared the means *y which a 5rahmana householder must always su*sist, and the
summary of the ordinances for a 'nataka, which cause an increase of holiness and are praiseworthy.
An-n i!a- !6E-n !tRyn! !-d&*ai!t!, Byp-t&kxm;a- in0y #U=a-k- mhIyt-$
;&/G'
+.2/6. 9 5rahmana who, *eing learned in the lore of the <edas, conducts himself in this manner and daily
destroys his sins, will *e e)alted in 5rahman's world.
Chapter .
:u0!a&@tan! k;ya- ,maRn! atk2y ywa&Jidtan!, #dm! r"u+) mha0manm!
An=&-! -6gum!$ A&'%
..1. The sages, having heard the duties of a 'nataka thus declared, spoke to great(souled 5hrigu, who sprang
from fire:
@! ywa&J i!a(a 2!,mRm! Anuitutam!, kw m60yu> -!it
!-d&*ai!da -a-$ A&'/
..2. ',ow can eath have power over 5rahmanas who know the sacred science, the <eda, !and" who fulfil their
duties as they have *een e)plained !*y thee", % &ordD '
s tan! J!a" ,mR&A0ma mh;IRn! man!a- -6gu>, :Uyta y-n
da-;-( m60yu+) i!an! i8wasit$ A&'4
..#. =ighteous 5hrigu, the son of Manu, !thus" answered the great sages: ',ear, !in punishment" of what faults
eath seeks to shorten the lives of 5rahmanas-'
AnZyas-n !-danam! Aa"a+2y " !8Rnat!, Aa=2yad) ADda-;a"! " m60yu+)
i!aT! i8wasit$ A&';
..+. 'Through neglect of the <eda(study, through deviation from the rule of conduct, through remissness !in the
fulfilment of duties", and through faults !committed *y eating for*idden" food, eath *ecomes eager to shorten
the lives of 5rahmanas.'
=*un g6Cn "&@! p=aOPu k!kain ", A-Iyai( iY8atInam! Am-My&-!ain "$
A&'A
.... Barlic, leeks and onions, mushrooms and !all plants", springing from impure !su*stances", are unfit to *e
eaten *y twice(*orn men.
=a-ihtan! !6>inyaRsan! !6tn&-!as! twa, *-=u gBy " p-yU; y-n
i!!8Ry-t!$ A&'G
../. %ne should carefully avoid red e)udations from trees and !;uices" flowing from incisions, the 'elu !fruit",
and the thickened milk of a cow !which she gives after calving".
!6wa kes+&sya! pays&ApUpm! @! ", Anupaketmasain d-!aDain h!Iyi;
"$ A&'L
..0. =ice *oiled with sesamum, wheat mi)ed with *utter, milk and sugar, milk(rice and flour(cakes which are
not prepared for a sacrifice, meat which has not *een sprinkled with water while sacred te)ts were recited, food
offered to the gods and sacrificial viands,
AindR*aya ga-> >I+m! Aa57m! @-k*~ twa, Aai!k si,nI>I+ i!&!0saya*!
" ga-> py>$ A&'N
..1. The milk of a cow !or other female animal" within ten days after her calving, that of camels, of one(hoofed
animals, of sheep, of a cow in heat, or of one that has no calf with her,
Aa+Oyana " s!-R;a m6ga(a maih; i!na, I>I+ "&@! !JyaRin s!R*uain
"&@! ih$ A&'V
..2. !The milk" of all wild animals e)cepting *uffalo(cows, that of women, and all !su*stances turned" sour
must *e avoided.
di, -Iy " *u-;u s!W " di,&s-!m!, yain "&@!&Ai-;UyNt- puzp&mU=&~=5> *u-
5>$ A&%'
..16. 9mong !things turned" sour, sour milk, and all !food" prepared of it may *e eaten, likewise what is
e)tracted from pure flowers, roots, and fruit.
lByadaT! *k.nan! s!aRn! & twa amin!aisn>, AinidR7a*! "&@k*~a;!
ici- " i!!8Ry-t!$ A&%%
..11. &et him avoid all carnivorous *irds and those living in villages, and one(hoofed animals which are not
specially permitted !to *e eaten", and the Titti*ha !8arra Gacana",
k=i! ]=! hs "la amk..cm!, sa+s +}u!a= " da0yUh
*uk&sai+k-$ A&%/
..12. The sparrow, the 8lava, the ,amsa, the 5rahmani duck, the village(cock, the 'arasa crane, the =aggudala,
the woodpecker, the parrot, and the starling,
tudaT! 8a=pada*! " ka-yi7&nni!izk+an!, inm}t*! " m02yadan! sa5n
!U+m! @! "$ A&%4
..1#. Those which feed striking with their *eaks, we*(footed *irds, the @oyashti, those which scratch with their
toes, those which dive and live on fish, meat from a slaughter(house and dried meat,
\k "&@! \=aka " kaka-= nC+Ickm!, m02yadan! i!P)!+aha*! " m02yan!
@! " s!R*>$ A&%;
..1+. The 5aka and the 5alaka crane, the raven, the @hangaritaka, !animals" that eat fish, village(pigs, and all
kinds of fishes.
ya- y2y masm! Aait s tNmasad J9yt-, m02yad> s!Rmasads! t2man!
m02yan! i!!8Ry-t!$ A&%A
..1.. ,e who eats the flesh of any !animal" is called the eater of the flesh of that !particular creature", he who
eats fish is an eater of every !kind of" flesh4 let him therefore avoid fish.
paIn&+a-ihta!! Aafa5 inyua5 hBy&kByya->, +a8I!an! ishtuOPa*! "
s&*xka*! "&@! s!R*>$ A&%G
..1/. !5ut the fish called" 8athina and !that called" =ohita may *e eaten, if used for offerings to the gods or to
the manes4 !one may eat" likewise =agivas, 'imhatundas, and 'asalkas on all !occasions".
n ->y-d) @k"+an! A<ata*! " m6g&iY8an!, -Iy-z!! Aip smuiQ7an! s!aRn!
pannas! twa$ A&%L
..10. &et him not eat solitary or unknown *easts and *irds, though they may fall under !the categories of"
eata*le !creatures", nor any five(toed !animals".
[ai!, *xyk ga-,a nP)g&kpmR&**as! twa, -Iyan! pann-z!! Aad+)
Anu7a*! "&@kta-dth)$ A&%N
..11. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to *e
eata*le4 likewise those !domestic animals" that have teeth in one ;aw only, e)cepting camels.
"_ak i!P)!+ah " =*un amk..cm!, p=aOPu g6Cn "&@! m0ya
8vM!a pt-d) iY8>$ A&%V
..12. 9 twice(*orn man who knowingly eats mushrooms, a village(pig, garlic, a village(cock, onions, or leeks,
will *ecome an outcast.
Am0ya&@tain ;P) 8vM!a kem!+ saNtpn "+-t!, yit"aNHaya( !a&Aip
*-;-;u&Jp!s-d) Ah>$ A&/'
..26. ,e who unwittingly partakes of !any of" these si), shall perform a 'amtapana !@rikkhra" or the lunar
penance !@andrayana" of ascetics4 in case !he who has eaten" any other !kind of for*idden food" he shall fast for
one day !and a night ".
s!0s+2y&@km! Aip "+-t! kem!+ iY8a-Em>, A<at-u*uij&AwW <at2y tu
i!;-*t>$ A&/%
..21. %nce a year a 5rahmana must perform a @rikkhra penance, in order to atone for unintentionally eating
!for*idden food" *ut for intentionally !eating for*idden food he must perform the penances prescri*ed"
specially.
y<awW #aU(5+) !Mya> *2ta m6g&pi>(>, -60yana "&@! !6iE&AwRm!
Ag20ya- 1a"+t! pu+a$ A&//
..22. 5easts and *irds recommended !for consumption" may *e slain *y 5rahmanas for sacrifices, and in order
to feed those whom they are *ound to maintain4 for 9gastya did this of old.
\-U!u+) ih pu+a-Pa*a -Iya(a m6g&pi>(am!, pu+a(-z!! Aip y<-;u
#U&>_s!-;u "$ A&/4
..2#. $or in ancient !times" the sacrificial cakes were !made of the flesh" of eata*le *easts and *irds at the
sacrifices offered *y 5rahmanas and @shatriyas.
yt! ik i"t! -hsyu -Iy -a-Jym! AgihRtm!, tt! pyuRi;tm! A]yaf
hi!>*-; " yd) -!-t!$ A&/;
..2+. 9ll lawful hard or soft food may *e eaten, though stale, !after having *een" mi)ed with fatty !su*stances",
and so may the remains of sacrificial viands.
i"+i2wtm! Aip 0!! Aafm! A-ha iY8aiti->, y!&ga-,Um8 s!W pys*! "&@!
i!ilya$ A&/A
..2.. 5ut all preparations of *arley and wheat, as well as preparations of milk, may *e eaten *y twice(*orn men
without *eing mi)ed with fatty !su*stances", though they may have stood for a long time.
@td) J iY8atIna -Iy&A-Iym! A*-;t>, mas2y&At> !Iyaim i!i, ->
(!8Rn-$ A&/G
..2/. Thus has the food, allowed and for*idden to twice(*orn men, *een fully descri*ed4 A will now propound
the rules for eating and avoiding meat.
a-i>t ->y-n! mas #aU(ana " kaMyya, ywai!i, inyus! tu a(anam! @!
"&A0yy-$ A&/L
..20. %ne may eat meat when it has *een sprinkled with water, while Mantras were recited, when 5rahmanas
desire !one's doing it", when one is engaged !in the performance of a rite" according to the law, and when one's
life is in danger.
a(2y&ADm! #d s!W 8apit+) Akxpyt!, 2wa!+ 8qm "&@! s!W a(2y
-a-8nm!$ A&/N
..21. The &ord of creatures !8ragapati" created this whole !world to *e" the sustenance of the vital spirit4 *oth
the immova*le and the mova*le !creation is" the food of the vital spirit.
"+a(am! ADm! A"+a di7(am! A]ydi7(>, Ah2ta*! " s&h2tana *U+a(a
"&@! -I+!>$ A&/V
..22. ?hat is destitute of motion is the food of those endowed with locomotion4 !animals" without fangs !are
the food" of those with fangs, those without hands of those who possess hands, and the timid of the *old.
n&AEa Fzy0ydD! Aafan! ai(na- AhN&AhNyip, ,a_a&@! s67a 1afa*! "
ai(na- AEa+ @! "$ A&4'
..#6. The eater who daily even devours those destined to *e his food, commits no sin4 for the creator himself
created *oth the eaters and those who are to *e eaten !for those special purposes".
y<ay 8iv,+) mas2y&#0y-; d5!a- i!i,> 2m6t>, Ata- ANywa !6iEs! tu
+a>sa- i!i,+) J9yt-$ A&4%
..#1. 'The consumption of meat !is *efitting" for sacrifices,' that is declared to *e a rule made *y the gods4 *ut to
persist !in using it" on other !occasions" is said to *e a proceeding worthy of =akshasas.
lI0!a 2!y !a&A]yu0paf p+&Jpketm! @! !a, d-!an! ipt`*! "&A"Riy0!a
nadn! mas n Fzyit$ A&4/
..#2. ,e who eats meat, when he honours the gods and manes, commits no sin, whether he has *ought it, or
himself has killed !the animal", or has received it as a present from others.
n&Afad) Ai!i,na mas i!i,<a- Anapid iY8>, 8vM!a 1i!i,na mas -ts!
t5+) Aft- A&!*>$ A&44
..##. 9 twice(*orn man who knows the law, must not eat meat e)cept in conformity with the law4 for if he has
eaten it unlawfully, he will, una*le to save himself, *e eaten after death *y his !victims".
n ta{* -!0y-na- m6ghNtu+) ,naiwRn>, ya{* -!it -0y !6wamasain
nadt>$ A&4;
..#+. 9fter death the guilt of one who slays deer for gain is not as !great" as that of him who eats meat for no
!sacred" purpose.
inyus! tu ywaNyay ya- mas n&AiE man!>, s -0y p*uta yait s-!an!
@ki!*itm!$ A&4A
..#.. 5ut a man who, *eing duly engaged !to officiate or to dine at a sacred rite", refuses to eat meat, *ecomes
after death an animal during twenty(one e)istences.
As2ketan! p*Un! m5+) n&Afad) i!> kda "n, m5s! tu s2ketan! Afat!
& *a[t i!i,m! Aai2wt>$ A&4G
..#/. 9 5rahmana must never eat !the flesh of animals unhallowed *y Mantras4 *ut, o*edient to the primeval
law, he may eat it, consecrated with <edic te)ts.
k.yaRd) w6tp*u sq- k.yaRt! ip7p*u twa, n 0!! @! tu !6wa hNtu
p*um! #m-t! kda "n$ A&4L
..#0. Af he has a strong desire !for meat" he may make an animal of clarified *utter or one of flour, !and eat
that"4 *ut let him never seek to destroy an animal without a !lawful" reason.
ya!iNt p*u+a-mai( ta!0ke0!a- h ma+(m!, !6wap*u> aga-it -0y 8Nmin
8Nmin$ A&4N
..#1. 9s many hairs as the slain *east has, so often indeed will he who killed it without a !lawful" reason suffer
a violent death in future *irths.
y<awW p*!> s67a> 2!ym! @! 2!y-u!a, y<a- A2y -U0y5 s!R2y t2mad)
y<- !,a- A&!,>$ A&4V
..#2. 'vayam*hu !the 'elf(e)istent" himself created animals for the sake of sacrifices4 sacrifices !have *een
instituted" for the good of this whole !world"4 hence the slaughtering !of *easts" for sacrifices is not slaughtering
!in the ordinary sense of the word".
Aa-;My> p*!a- !6>as! ityRa> pi>(s! twa, y<awW in,n a@a>
agu!N0yu0s6tI> pun>$ A&;'
..+6. ,er*s, trees, cattle, *irds, and !other" animals that have *een destroyed for sacrifices, receive !*eing
re*orn" higher e)istences.
m,upk-R " y<- " ipt6&d5!tkmRi(, A_&@! p*!a- ih2ya n&ANy_&#0y#!In!
mnu>$ A&;%
..+1. %n offering the honey(mi)ture !to a guest", at a sacrifice and at the rites in honour of the manes, *ut on
these occasions only, may an animal *e slain4 that !rule" Manu proclaimed.
@z!! Aw-R;u p*Un! ihsn! !-dt3!awRi!d) iY8>, Aa0man " p*u "&@!
gmy0yuEm gitm!$ A&;/
..+2. 9 twice(*orn man who, knowing the true meaning of the <eda, slays an animal for these purposes, causes
*oth himself and the animal to enter a most *lessed state.
g6h- gu+a!! A+Oy- !a in!sD! Aa0m!an! iY8>, n&A&!-di!ihta ihsam!
Aapfip sma"+-t!$ A&;4
..+#. 9 twice(*orn 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 in;ury !to any creature" which is not sanctioned *y the
<eda.
ya !-di!ihta ihsa inyta&Ai2m*! "+&A"+-, Aihsam! @! ta i!fad)
!-dad) ,ma-R ih in\R-a5$ A&;;
..++. @now that the in;ury to moving creatures and to those destitute of motion, which the <eda has prescri*ed
for certain occasions, is no in;ury at all4 for the sacred law shone forth from the <eda.
ya- Aihskain -Utain ihn20ya0msun&#mya, s 8I!a*! " m6t*! "&@! n ?! i"t!
sunm! @,t-$ A&;A
..+.. ,e who in;ures inno)ious *eings from a wish to !give" himself pleasure, never finds happiness, neither
living nor dead.
ya- \N,n!,-*an! ai(na n i"kI;Rit, s s!R2y iht-]su> sunm! A0yNtm!
Aut-$ A&;G
..+/. ,e who does not seek to cause the sufferings of *onds and death to living creatures, !*ut" desires the good
of all !*eings", o*tains endless *liss.
yd) Myayit yt! k.Xt- +it \ait y_ ", td) A!aga-0yy-n ya- ihni2t n ik
"n$ A&;L
..+0. ,e who does not in;ure any !creature", attains without an effort what he thinks of, what he undertakes, and
what he fi)es his mind on.
n&A&ke0!a ai(na ihsa masm! J0pft- ?! i"t!, n " ai(!,> 2!vyRs!
t2man! mas i!!8Ry-t!$ A&;N
..+1. Meat can never *e o*tained without in;ury to living creatures, and in;ury to sentient *eings is detrimental
to !the attainment of" heavenly *liss4 let him therefore shun !the use of" meat.
smu0piE " mas2y !,&\N,a5 " d-ihnam!, smIIy in!t-Rt s!Rmas2y ->
(at!$ A&;V
..+2. ,aving well considered the !disgusting" origin of flesh and the !cruelty of" fettering and slaying corporeal
*eings, let him entirely a*stain from eating flesh.
n ->yit ya- mas i!i, ih0!a ip*a"!t!, n =a-k- iyta yait Byai,i-*! " n
pIPt-$ A&A'
...6. ,e who, disregarding the rule !given a*ove", does not eat meat like a 8isaka, *ecomes dear to men, and
will not *e tormented *y diseases.
AnumNta i!*ista inhNta ly&i!lyI, s2ktaR "&JphtaR " nadk*! "&#it watka>$
A&A%
...1. ,e who permits !the slaughter of an animal", he who cuts it up, he who kills it, he who *uys or sells
!meat", he who cooks it, he who serves it up, and he who eats it, !must all *e considered as" the slayers !of the
animal".
2!mas p+mas-n ya- !,Riytum! #mit, AnZy9yR ipt`n! d-!as! tta-
ANya- n&A20ypuOyket!$ A&A/
...2. There is no greater sinner than that !man" who, though not worshipping the gods or the manes, seeks to
increase !the *ulk of" his own flesh *y the flesh of other !*eings".
!;-R !;-R A[m-,-n ya- y8-t *t sma>, masain " n nad-d) ys! tya->
puOy~= smm!$ A&A4
...#. ,e who during a hundred years annually offers a horse(sacrifice, and he who entirely a*stains from meat,
o*tain the same reward for their meritorious !conduct".
~=&mU=&A*n5+) m-My5+) muin&ADana " -a-8n5>, n tt! ~=m! A!aga-it yt! &
maspi+!8Rnat!$ A&A;
...+. 5y su*sisting on pure fruit and roots, and *y eating food fit for ascetics !in the forest", one does not gain
!so great" a reward as *y entirely avoiding !the use of" flesh.
ma s ->iyta&Amu_ y2y masm! #h&Ad)Myhm!, @tt! & mas2y mas0!
!diNt mnIi;(>$ A&AA
..... 'Me he !mam sah"' will devour in the ne)t !world", whose flesh A eat in this !life"4 the wise declare this !to
*e" the real meaning of the word 'flesh' !mamsah".
n mas->(- da-;a- n mf- n " m5wun-, !6iE+) @;a -Utana in!6iEs! tu
mha~=a$ A&AG
.../. There is no sin in eating meat, in !drinking" spirituous li3uor, and in carnal intercourse, for that is the
natural way of created *eings, *ut a*stention *rings great rewards.
-t*uij !Iyaim HBy*uij twa&@! ", "tu(aRm! Aip !(aRna ywa!d)
AnupU!R*>$ A&AL
...0. A will now in due order e)plain the purification for the dead and the purification of things as they are
prescri*ed for the four castes !varna".
dNt8at- Anu8at- " ket&"UP- " si2wt-, A*uja \aN,!a> s!-R sUtk- " twa&
J9yt-$ A&AN
...1. ?hen !a child" dies that has teethed, or that *efore teething has received !the sacrament of" the tonsure
!@udakarana" or !of the initiation", all relatives !*ecome" impure, and on the *irth !of a child" the same !rule" is
prescri*ed.
d*ah *a!m! Aa*a5" sipOP-;u i!,Iyt-, A!aRk) s"ynad) A2-a yhm!
@kahm! @! !a$ A&AV
...2. At is ordained !that" among 'apindas the impurity on account of a death !shall last" ten days, !or" until the
*ones have *een collected, !or" three days or one day only.
sipOPta tu puX;- s@m- i!in!tRt-, smana-dk-a!s! tu 8Nm&naa-+) A!-dn-$
A&G'
../6. 5ut the 'apinda(relationship ceases with the seventh person !in the ascending and descending lines", the
'amanodaka(relationship when the !common" origin and the !e)istence of a common family"(name are no
!longer" known.
ywa&#d *a!m! Aa*a5" sipOP-;u i!,Iyt- , 8nn- A]y-!m! @! 2yat! &
inpu( *uijm! #mtam! A&G%
../1. 9s this impurity on account of a death is prescri*ed for !all" 'apindas, even so it shall *e !held" on a *irth
*y those who desire to *e a*solutely pure.
s!-R;a *a!m! Aa*a5" mata&ip_a-s! tu sUtkm! , sUtk matu+) @!
2yad) Jp2p6by ipta *ui"> A&G/
../2. !%r while" the impurity on account of a death is common to all !'apindas", that caused *y a *irth !falls" on
the parents alone4 !or" it shall fall on the mother alone, and the father shall *ecome pure *y *athing4
in+2y tu puman! & *ulm! Jp2p62y&@! *uMyit, \5i8kad) Ai-s\N,ad)
AnuXNMyad) Aw yhm!$ A&G4
../#. 5ut a man, having spent his strength, is purified merely *y *athing4 after *egetting a child !on a remarried
female", he shall retain the impurity during three days.
Aa "&@k-n +aya " i_+a_5+) @! " i_i->, *!&2p6*a- i!*uMyiNt yhad)
Jdkdaiyn>$ A&G;
../+. Those who have touched a corpse are purified after one day and night !added to" three periods of three
days4 those who give li*ations of water, after three days.
gu+a-> -t2y i*zys! tu ipt6m-, sma"+n!, -tha+5> sm t_ d*+a_-( *uMyit$
A&GA
../.. 9 pupil who performs the 8itrimedha for his deceased teacher, *ecomes also pure after ten days, ;ust like
those who carry the corpse out !to the *urial(ground".
+ai_i-+) mas&tuxyai-+) g-RSa!- i!*uMyit, +82yup+t- saM!I an-n I +82!=a$
A&GG
..//. !9 woman" is purified on a miscarriage in as many !days and" nights as months !elapsed after conception",
and a menstruating female *ecomes pure *y *athing after the menstrual secretion has ceased !to flow".
n6(am! Aket"UPana i!*uij+) n5i*kI 2m6ta, in!6RE&"UPkana tu i_+a_at! &
*uij+) #zyt-$ A&GL
../0. !%n the death" of children whose tonsure !@udakarman" has not *een performed, the !'apindas" are
declared to *ecome pure in one !day and" night4 !on the death" of those who have received the tonsure !*ut not
the initiation, the law" ordains !that" the purification !takes place" after three days.
rn&iY!ai;Rk -t indMyu+) \aN,!a \ih>, A=ke0y *u"a5 -Uma!!
Ai2ws"ynad) kt-$ A&GN
../1. 9 child that has died *efore the completion of its second year, the relatives shall carry out !of the village",
decked !with flowers, and *ury it" in pure ground, without collecting the *ones !afterwards".
n&A2y kaya-R Aiis2ka+a- n " kayaR&Jdkilya, A+Oy- kau!t! 0y!a >p-yus!
yhm! @! tu $ A&GV
../2. 'uch !a child" shall not *e *urnt with fire, and no li*ations of water shall *e offered to it4 leaving it like a
!log of" wood in the forest, !the relatives" shall remain impure during three days only.
n&A&i_!;R2y ktRBya \aN,!5+) Jdkilya, 8at&dNt2y !a k.yuR+) nai
!a&Aip ket- sit$ A&L'
..06. The relatives shall not offer li*ations to !a child" that has not reached the third year4 *ut if it had teeth, or
the ceremony of naming it !7amakarman" had *een performed, !the offering of water is" optional.
s&#U"ai+Oy-kahm! AtIt- >p(m! 2m6tm!, 8NmNy-k&Jdkana tu i_+a_at! &
*uij+) #zyt-$ A&L%
..01. Af a fellow(student has died, the 'mriti prescri*es an impurity of one day4 on a *irth the purification of the
'amanodakas is declared !to take place" after three !days and" nights.
I(am! As2ketana tu yhat! & *uMyiNt \aN,!a>, ywa&J-n&@! kxp-n
*uMyiNt tu s&na-y>$ A&L/
..02. !%n the death" of females !*etrothed *ut" not married !the *ridegroom and his" relatives are purified after
three days, and the paternal relatives *ecome pure according to the same rule.
A&>a+&=!(&ADa> 2yu+) inm}-yu*! " t- yhm!, masa*n " n&AIyu>
*yI+*! " p6wk) i>ta5$ A&L4
..0#. &et !mourners" eat food without factitious salt, *athe during three days, a*stain from meat, and sleep
separate on the ground.
sin,a!! @; !5 kxp> *a!&A*a5"2y kIitRt>, Asin,a!! Ay <-ya- i!i,>
s\iN,&\aN,!5>$ A&L;
..0+. The a*ove rule regarding impurity on account of a death has *een prescri*ed !for cases where the kinsmen
live" near !the deceased"4 !'apinda" kinsmen and !'amanodaka" relatives must know the following rule !to refer
to cases where deceased lived" at a distance !from them".
i!gt tu i!d-*2w *6(uyad) ya- 1indR*m!, yt! & *-; d*+a_2y ta!d)
@!&A*ui"+) -!-t!$ A&LA
..0.. ,e who may hear that !a relative" residing in a distant country has died, *efore ten !days after his death
have elapsed", shall *e impure for the remainder of the period of ten !days and" nights only.
AitlaNt- d*ah- " i_+a_m! A*ui"+) -!-t!, s!0s+- BytIt- tu
2p67)!a&@!&Apa- i!*uMyit$ A&LG
..0/. Af the ten days have passed, he shall *e impure during three !days and" nights4 *ut if a year has elapsed
!since the occurrence of the death", he *ecomes pure merely *y *athing.
indR* <aitm+( :u0!a pu_2y 8Nm ", s&!asa 8=m! Aa]=u0y *uja- -!it man!>$
A&LL
..00. 9 man who hears of a !'apinda" relative's death, or of the *irth of a son after the ten days !of impurity
have passed", *ecomes pure *y *athing, dressed in his garments.
\a=- d-*aNt+2w- " p6w?&ipOP- " si2wt-, s&!asa 8=m! Aa]=u0y sf @!
i!*uMyit$ A&LN
..01. Af an infant !that has not teethed", or a !grownup relative who is" not a 'apinda, die in a distant country,
one *ecomes at once pure after *athing in one's clothes.
ANt&dR*ah- 2yata "-t! pun+) m+(&8NmnI, ta!t! 2yad) A*ui"+) i!a-
ya!t! tt! 2yad) AindR*m!$ A&LV
..02. Af within the ten days !of impurity" another *irth or death happens, a 5rahmana shall remain impure only
until the !first" period of ten days has e)pired.
i_+a_m! Aad+) Aa*a5"m! Aa"ay-R si2wt- sit, t2y pu_- " p0Nya "
id!a&+a_m! #it i2wit>$ A&N'
..16. They declare that, when the teacher !akarya" has died, the impurity !lasts" three days4 if the !teacher's" son
or wife !is dead, it lasts" a day and a night4 that is a settled !rule".
:a-i_y- tu&JpspD- i_+a_m! A*ui"+) -!-t!, matu=- pi>(Iy +ai_
i*zy&ki0!v&\aN,!-;u "$ A&N%
..11. $or a 'rotriya who resides with !him out of affection", a man shall *e impure for three days4 for a maternal
uncle, a pupil, an officiating priest, or a maternal relative, for one night together with the preceding and
following days.
-t- +a8in s&Jya-it+) y2y 2yad) i!;y- i2wt>, A:a-i_y- 0!! Ah> ke0m!
AnU"an- twa gu+a5$ A&N/
..12. Af the king in whose realm he resides is dead, !he shall *e impure" as long as the light !of the sun or stars
shines", *ut for !an intimate friend" who is not a 'rotriya !the impurity lasts" for a whole day, likewise for a
Buru who knows the <eda and the 9ngas.
*uj-d) i!a- d*ah-n Yad*ah-n -Uimp>, !5by> pad*ah-n *UHa- mas-n
*uMyit$ A&N4
..1#. 9 5rahmana shall *e pure after ten days, a @shatriya after twelve, a <aisya after fifteen, and a 'udra is
purified after a month.
n !,Ry-d) Aw&Ahain 0yUh-n! n&Aii;u ilya>, n " t0kmR k.!aR(> s&naZya-
A]y*ui"+) -!-t!$ A&N;
..1+. &et him not !unnecessarily" lengthen the period of impurity, nor interrupt the rites to *e performed with
the sacred fires4 for he who performs that !9gnihotra" rite will not *e impure, though !he *e" a !'apinda"
relative.
id!akIitRm! Jd?ya " pitt sUitka twa, *! t02p6i7n "&@! 2p67)!a
an-n *uMyit$ A&NA
..1.. ?hen he has touched a @andala, a menstruating woman, an outcast, a woman in child*ed, a corpse, or one
who has touched a !corpse", he *ecomes pure *y *athing.
Aa"My yta- in0y 8p-d) A*ui"d*Rn-, sa5+an! man! ywa&J0sah
pa!manI*! " *it>$ A&NG
..1/. ,e who has purified himself *y sipping water shall, on seeing any impure !thing or person", always mutter
the sacred te)ts, addressed to 'urya, and the 8avamani !verses".
na+ 2p67)!a&Ai2w s&-h a0!a i!a- i!*uMyit, Aa"My&@! tu in>-h
gam! Aa=Zy&AkRm! ^Iy !a$ A&NL
..10. 9 5rahmana who has touched a human *one to which fat adheres, *ecomes pure *y *athing4 if it *e free
from fat, *y sipping water and *y touching !afterwards" a cow or looking at the sun.
Aaid7I n&Jdk k.yaRd) Aa t2y smapnat!, sma@- tu&Jdk ke0!a
i_+a_-(&@! *uMyit$ A&NN
..11. ,e who has undertaken the performance of a vow shall not pour out li*ations !to the dead" until the vow
has *een completed4 *ut when he has offered water after its completion, he *ecomes pure in three days only.
!6wa&sk+&8atana Jyasu " itutam!$ Aa0mns! 0yaigna "&@! in!t-Rt&
Jdkilya$ A&NV
..12. &i*ations of water shall not *e offered to those who !neglect the prescri*ed rites and may *e said to" have
*een *orn in vain, to those *orn in conse3uence of an illegal mi)ture of the castes, to those who are ascetics !of
heretical sects", and to those who have committed suicide,
pa;OPm! Aai:tana " "+NtIna " kamt>, g-R&-t6R&Hha "&@! su+apIna "
ya-i;tam!$ A&V'
..26. To women who have ;oined a heretical sect, who through lust live !with many men", who have caused an
a*ortion, have killed their hus*ands, or drink spirituous li3uor.
Aa"ayW 2!m! JpaMyay ipt+ mat+ guXm!, inR0y tu tI -tan! n t-n
i!yuJyt-$ A&V%
..21. 9 student does not *reak his vow *y carrying out !to the place of cremation" his own dead teacher
!akarya", su*(teacher !upadhyaya", father, mother, or Buru.
di>(-n m6t *UH pu+Ya+-( inhR+-t!, pitm&JE+&pU!5Rs! tu ywaya-g
iY8Nmn>$ A&V/
..22. &et him carry out a dead 'udra *y the southern gate of the town, *ut !the corpses of" twice(*orn men, as is
proper, *y the western, northern, or eastern !gates".
n +a<am! Awda-;a- Ai2t itna n " si0_(am!, @-NH 2wanm! JpasIna #U-
Uta ih t- sda$ A&V4
..2#. The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a 'attra4
for the !first are" seated on the throne of Andra, and the !last two are" ever pure like 5rahman.
+a<a- mhai0mk- 2wan- sf>*a5" i!,Iyt-, 8ana pi++>awRm! Aasn "&A_
ka+(m!$ A&V;
..2+. $or a king, on the throne of magnanimity, immediate purification is prescri*ed, and the reason for that is
that he is seated !there" for the protection of !his" su*;ects.
iPM-&Ah!&htana " i!futa paiwR!-n ", ga-&#aU(2y "&@!&Aw-R y2y "&#mit
paiwR!>$ A&VA
..2.. !The same rule applies to the kinsmen" of those who have fallen in a riot or a *attle, !of those who have
*een killed" *y lightning or *y the king, and !of those who perished fighting" for cows and 5rahmanas, and to
those whom the king wishes !to *e pure".
sa-m&Aii&AkR&Ain=&#NHa(a i!E&A]p0ya-+) ym2y ", A7ana
=a-kpa=ana !pu+) ,a+yt- n6p>$ A&VG
..2/. 9 king is an incarnation of the eight guardian deities of the world, the Moon, the $ire, the 'un, the ?ind,
Andra, the &ords of wealth and water !@u*era and <aruna", and >ama.
=a-k-*ai,iuta- +a8a n&A2y&A*a5" i!,Iyt-, *a5"&A*a5" ih m0yaRna
=a-k-Zy> -!&A]yya5$ A&VL
..20. 5ecause the king is pervaded *y those lords of the world, no impurity is ordained for him4 for purity and
impurity of mortals is caused and removed *y !those" lords of the world.
Jft5+) Aah!- *5> >_,mRht2y ", sf> situt- y<s! twa&A*a5"m! #it
i2wit>$ A&VN
..21. 5y him who is slain in *attle with *randished weapons according to the law of the @shatriyas, a !'rauta"
sacrifice is instantly completed, and so is the period of impurity !caused *y his death"4 that is a settled rule.
i!> *uMy0yp> 2p67)!a >i_ya- !ahn&Ayu,m!, !5by> ta-d +bmIn! !a
yi7 *UH> ket&ily>$ A&VV
..22. !9t the end of the period of impurity" a 5rahmana who has performed the necessary rites, *ecomes pure
*y touching water, a @shatriya *y touching the animal on which he rides, and his weapons, a <aisya *y touching
his goad or the nose(string !of his o)en", a 'udra *y touching his staff.
@td) !a- Ai-iht *a5" sipOP-;u iY8a-Ema>, AsipOP-;u s!-R;u -t*uij
in\a-,t$ A&%''
..166. Thus the purification !re3uired" on !the death of" 'apindas has *een e)plained to you, % *est of twice(
*orn men4 hear now the manner in which men are purified on the death of any !relative who is" not a 'apinda.
AsipOP iY8 -t i!a- inR0y \N,u!t!, i!*uMyit i_+a_-( matu+) Aa@a*! "
\aN,!an!$ A&%'%
..161. 9 5rahmana, having carried out a dead 5rahmana who is not a 'apinda, as !if he were" a !near" relative,
or a near relative of his mother, *ecomes pure after three days4
yfDm! AiE t-;a tu d*ah-n&@! *uMyit, AndD! ADm! Aa&@! n "-t! ti2mn!
g6h- !s-t!$ A&%'/
..162. 5ut if he eats the food of the !'apindas of the deceased", he is purified in ten days, !*ut" in one day, if he
does not eat their food nor dwells in their house.
AnugMy&#mya -t <aitm! A<aitm! @! "$ a0!a s&"5=> 2p67)!a&Aii
w6t aby i!*uMyit$ A&%'4
..16#. ,aving voluntarily followed a corpse, whether !that of" a paternal kinsman or !of" a stranger, he *ecomes
pure *y *athing, dressed in his clothes, *y touching fire and eating clarified *utter.
n i! 2!-;u itu0su m6t *UH-( nayy-t!, A2!vyaR 1adit> sa 2yat! &
*UHs2p*Ri;ta$ A&%';
..16+. &et him not allow a dead 5rahmana to *e carried out *y a 'udra, while men of the same caste are at
hand4 for that *urnt(offering which is defiled *y a 'udra's touch is detrimental to !the deceased's passage to"
heaven.
<an tpa- Aii+) Aaha+a- m6t! & mna- !ayuRpaCnm!, !ayu>
kmR&AkR&ka=a5 " *uj-> kt`Ri( d-ihnam!$ A&%'A
..16.. The knowledge !of 5rahman" 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 !*eings".
s!-R;am! @! *a5"anam! AwR*a5" p+ 2m6t, ya- Aw-R *ui"+) ih s
*ui"+) n m6t! & !ai+&*ui"> *ui">$ A&%'G
..16/. 9mong all modes of purification, purity in !the ac3uisition of" wealth is declared to *e the *est4 for he is
pure who gains wealth with clean hands, not he who purifies himself with earth and water.
>aN0ya *uMyiNt i!Yasa- dan-n&A&kayRkai+(>, mD&papa 8]y-n tpsa
!-di!Ema>$ A&%'L
..160. The learned are purified *y a forgiving disposition, those who have committed for*idden actions *y
li*erality, secret sinners *y muttering !sacred te)ts", and those who *est know the <eda *y austerities.
m6t! & ta-y5> *uMyt- *a-My ndI !-g-n *uMyit, +8sa I mna-F7a sNyas-n
iY8a-Ema>$ A&%'N
..161. 5y earth and water is purified what ought to *e made pure, a river *y its current, a woman whose
thoughts have *een impure *y the menstrual secretion, a 5rahmana *y a*andoning the world !samnyasa".
Ai|+) ga_ai( *uMyiNt mn> s0y-n *uMyit, i!fa&tpa-Zya -Uta0ma \uij+) <
an-n *uMyit$ A&%'V
..162. The *ody is cleansed *y water, the internal organ is purified *y truthfulness, the individual soul *y sacred
learning and austerities, the intellect *y !true" knowledge.
@; *a5"2y !> a-> *+I+2y i!in(Ry>, nanai!,ana HBya(a *uj-> *6(ut
in(Rym!$ A&%%'
..116. Thus the precise rules for the purification of the *ody have *een declared to you4 hear now the decision
!of the law" regarding the purification of the various !inanimate" things.
t58sana m(Ina " s!R2y&Abmmy2y ", -2mna&Ai|+) m6da "&@! *uij+)
Ja mnIi;i->$ A&%%%
..111. The wise ordain that all !o*;ects" made of metal, gems, and anything made of stone are to *e cleansed
with ashes, earth, and water.
in=-Rp kaan -aOPm! Ai|+) @! i!*uMyit, A]&8m! Abmmy "&@! +a8t
"&An! & Jp2ketm!$ A&%%/
..112. 9 golden vessel which shows no stains, *ecomes 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.
Apam! Ai-*! " sya-gaQR h5m +a5]y " in\R-a5, t2mat! tya->
2!ya-Nya&@! in(-Rka- gu(!E+>$ A&%%4
..11#. $rom the union of water and fire arose the glittering gold and silver4 those two, therefore, are *est
purified *y !the elements" from which they sprang.
ta&Ay2&ka2y&+50yana _pu(> sIsk2y ", *a5" ywahW ktRBy >
a+&AM=a-dk&!ai+i->$ A&%%;
..11+. Copper, iron, *rass, pewter, tin, and lead must *e cleansed, as may *e suita*le !for each particular case",
*y alkaline !su*stances", acids or water.
H!a(a "&@! s!-R;a *uij+) J0p!n 2m6tm!, a->( shtana "
da+!a(a " t>(m!$ A&%%A
..11.. The purification prescri*ed for all !sorts of" li3uids is *y passing two *lades of @usa grass through them,
for solid things *y sprinkling !them with water", for !o*;ects" made of wood *y planing them.
ma8Rn y<pa_a(a pai(na y<kmRi(, "msana ha(a " *uij> >a=n-n tu$
A&%%G
..11/. 9t sacrifices the purification of !the 'oma cups called" @amasas and Brahas, and of !other" sacrificial
vessels !takes place" *y ru**ing !them" with the hand, and !afterwards" rinsing !them with water".
"(a Su?&Su!a(a " *uij+) Jz(-n !ai+(a, 2y&*UpR&*kcana " mus=&
J=Un=2y "$ A&%%L
..110. The @aru and !the spoons called" 'ruk and 'ruva must *e cleaned with hot water, likewise !the wooden
sword, called" 'phya, the winnowing(*asket !'urpa", the cart !for *ringing the grain", the pestle and the mortar.
Ai|s! tu a->( *a5" \na ,aNy&!assam!, >a=n-n 0!! Axpanam! Ai|>
*a5" i!,Iyt-$ A&%%N
..111. The manner of purifying large 3uantities of grain and of cloth is to sprinkle them with water4 *ut the
purification of small 3uantities is prescri*ed !to take place" *y washing them.
"5=!t! & "mR(a *uij+) !5d=ana twa&@! ", *ak&mU=&~=ana " ,aNy!t! &
*uij+) #zyt-$ A&%%V
..112. 'kins and !o*;ects" made of split cane must *e cleaned like clothes4 vegeta*les, roots, and fruit like grain4
ka5*-y&Ai!kya-+) r;5> k.tpanam! Ai+7k5>, :I~=5+) A*upana >
a5ma(a ga5+s;Rp5>$ A&%/'
..126. 'ilk and woollen stuffs with alkaline earth4 *lankets with pounded 9rishta !fruit"4 9msupattas with 5el
fruit4 linen cloth with !a paste of" yellow mustard.
>a5m!t! & *&*6qa(am! Ai2w&dNtmy2y ", *uij+) i!8anta kayaR
ga-&mU_-(&Jdk-n !a$ A&%/%
..121. 9 man who knows !the law" must purify conch(shells, horn, *one and ivory, like linen cloth, or with a
mi)ture of cow's urine and water.
a->(at! t6(&kau " p=a= "&@! *uMyit, ma8Rn&JpaCn5+) !-bm
pun>pak-n m6t! & mym!$ A&%//
..122. Brass, wood, and straw *ecome pure *y *eing sprinkled !with water", a house *y sweeping and smearing
!it with cowdung or whitewash", an earthen !vessel" *y a second *urning.
mf5+) mU_5> pu+I;5+) !a uI!n5h) pUy*a-i(t5> mf5+) mU_5> pu+I;5+)
!a uI!n5h) pUy*a-i(t5> A&%/4
..12#. 9n earthen vessel which has *een defiled *y spirituous li3uor, urine, ordure, saliva, pus or *lood cannot
*e purified *y another *urning.
sma8Rn&JpaCn-n s-k-n&J-nn-n ", g!a " pi+!as-n -Uim> *uMyit pai->$
A&%/;
..12+. &and is purified *y !the following" five !modes, vi:." *y sweeping, *y smearing !it with cowdung", *y
sprinkling !it with cows' urine or milk", *y scraping, and *y cows staying !on it during a day and night".
pi>&8v, g!a atm! A!,Utm! A!>utm!, i;t k-*&kIc5*! " m6t! &
>-p-( *uMyit$ A&%/A
..12.. !$ood" which has *een pecked at *y *irds, smelt at *y cows, touched !with the foot", snee:ed on, or
defiled *y hair or insects, *ecomes pure *y scattering earth !over it".
ya!t! & n&Ap50ym-Myaad) gN,a- =-p*! " tt! & ket>, ta!n! m6d)&!ai+
"&Ad-y s!aRsu HBy*uij;u$ A&%/G
..12/. 9s long as the !foul" smell does not leave an !o*;ect" defiled *y impure su*stances, and the stain caused
*y them !does not disappear", so long must earth and water *e applied in cleansing !inanimate" things.
_Ii( d-!a> pi!_ai( #aU(anam! Akxpyn!, A{7m! Ai|+) ini(R y"! " !a"a
*2yt-$ A&%/L
..120. The gods declared three things !to *e" pure to 5rahmanas, that !on which" no !taint is" visi*le, what has
*een washed with water, and what has *een commended !as pure" *y the word !of a 5rahmana".
Aap> *uja -Uimgta !5t6zOy yasu ga-+) -!-t!, ABya@a*! "-d) Am-My-n
gN,&!(R&+s&AiN!ta>$ A&%/N
..121. ?ater, sufficient !in 3uantity" in order to slake the thirst of a cow, possessing the !proper" smell, colour,
and taste, and unmi)ed with impure su*stances, is pure, if it is collected on !pure" ground.
in0y *uj> kaX&h2t> pOy- y"! " sai+tm!, #U"ai+gt -5Iy in0y m-Mym!
#it i2wit>$ A&%/V
..122. The hand of an artisan is always pure, so is !every vendi*le commodity" e)posed for sale in the market,
and food o*tained *y *egging which a student holds !in his hand" is always fit for use4 that is a settled rule.
in0ym! Aa2y *ui" I(a *k.in> ~=patn-, S!- " *ui"+) !0s> [a m6gh(-
*ui">$ A&%4'
..1#6. The mouth of a woman is always pure, likewise a *ird when he causes a fruit to fall4 a calf is pure on the
flowing of the milk, and a dog when he catches a deer.
[i-+) ht2y yn! mas *ui" tn! mnu+) A#!It!, lByai|*! " ht2y&ANy5*!
"OPa=af5*! " d2yui->$ A&%4%
..1#1. Manu has declared that the flesh !of an animal" killed *y dogs is pure, likewise !that" of a !*east" slain *y
carnivorous !animals" or *y men of low caste !asyu", such as @andalas.
rM!W na--+) yain nain tain m-Myain s!R*>, yaNy,s! taNym-Myain d-ha"!
"&@! m=a*! 9yuta>$ A&%4/
..1#2. 9ll those cavities !of the *ody" which lie a*ove the navel are pure, !*ut" those which are *elow the navel
are impure, as well as e)cretions that fall from the *ody.
mi>ka i!u;*! "aya ga5+) A[> sUyR+bmy>, +8a- -U+) !ayu+) Aii*! " 2p*-R
m-Myain inidR*-t!$ A&%44
..1##. $lies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one
must know to *e pure to the touch.
i!z&mU_&J0sgR&*uij&AwW m6t! & !ayaRd-ym! AwR!t!, d5ihkana m=ana "
*uij;u Yad*2!! Aip$ A&%4;
..1#+. An order to cleanse !the organs" *y which urine and faeces are e;ected, earth and water must *e used, as
they may *e re3uired, likewise in removing the !remaining ones among" twelve impurities of the *ody.
!sa *ulm! As6J&m}a mU_&i!z&a(&k(R&i!z&, -bm A:u i;ka 2!-da-
Yad*&@t- n6(a m=a>$ A&%4A
..1#.. %ily e)udations, semen, *lood, !the fatty su*stance of the" *rain, urine, faeces, the mucus of the nose,
ear(wa), phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human !*odies".
@ka i=q- gud- itSs! twa&@k_ k+- d*, J-ya-> s@ datBya m6d> *uijm! A-
I]sta$ A&%4G
..1#/. ,e who desires to *e pure, must clean the organ *y one !application of" earth, the anus *y !applying
earth" three !times", the !left" hand alone *y !applying it" ten !times", and *oth !hands" *y !applying it" seven
!times".
@tt! & *a5" g6h2wana iYgu( #U"ai+(am!, i_gu( 2yad) !n2wana
ytIna tu "tuguR(m!$ A&%4L
..1#0. 'uch is the purification ordained for householders4 !it shall *e" dou*le for students, tre*le for hermits, *ut
3uadruple for ascetics.
ke0!a mU_ pu+I; !a naNya"aNt Jp2p6*-t!, !-dm! AMy-zyma(*! " ADm!
A*! " s!Rda$ A&%4N
..1#1. ?hen he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he
is going to recite the <eda, and always *efore he takes food.
i_+) Aa"am-d) Ap> pU!W iY> m6Jyat! tta- munm!, *+I+ *a5"m! #mn! ih
I *UHs! tu sket! sket!$ A&%4V
..1#2. &et him who desires *odily purity first sip water three times, and then twice wipe his mouth4 *ut a
woman and a 'udra !shall perform each act" once !only".
*UHa(a maisk kayW !pn Nyay!itRnam!, !5by!t! & *a5"kxp*! " iY8&
Jim7 " -a-8nm!$ A&%;'
..1+6. 'udras who live according to the law, shall each month shave !their heads"4 their mode of purification
!shall *e" the same as that of <aisyas, and their food the fragments of an 9ryan's meal.
n&Jim7 k.!Rt- muya i!u;a- Aq n yaiNt ya>, n bm:Ui( gtaNya2y n
dNtaNt&ARi,iutm!$ A&%;%
..1+1. rops !of water" from the mouth which do not fall on a lim*, do not make !a man" impure, nor the hair
of the moustache entering the mouth, nor what adheres to the teeth.
2p6*iNt i\Nd!> pada5 y Aa"amyt> p+an!, -a5imk5s! t- sma <-ya n t5+)
Aayta- -!-t!$ A&%;/
..1+2. rops which trickle on the feet of him who offers water for sipping to others, must *e considered as
e3ual to !water collected on the ground4 they render him not impure.
Jim7-n tu s2p67a- HBy&h2t> kw "n, Ain,ay&@! td) HBym! Aa"aNt>
*ui"tam! #yat!$ A&%;4
..1+#. ,e who, while carrying anything in any manner, is touched *y an impure !person or thing", shall *ecome
pure, if he performs an a*lution, without putting down that o*;ect.
!aNta- i!i+> a0!a tu w6ta*nm! Aa"+-t!, Aa"am-d) @! -u!a&AD an
m5wuinn> 2m6tm!$ A&%;;
..1++. ,e who has vomited or purged shall *athe, and afterwards eat clarified *utter4 *ut if !the attack comes
on" after he has eaten, let him only sip water4 *athing is prescri*ed for him who has had intercourse with a
woman.
sus!a >u0!a " -u!a " inuIBy&J!a&An6tain ", pI0!a&Apa- AMy-zyma(*! "
Aa"am-t! yta- Aip sn!$ A&%;A
..1+.. Though he may *e !already" pure, let him sip water after sleeping, snee:ing, eating, spitting, telling
untruths, and drinking water, likewise when he is going to study the <eda.
@;a *a5"i!i,> ke0a- HBy*uijs! twa&@! ", Ja- !> s!R!(aRna I(a
,maRn! in\a-,t$ A&%;G
..1+/. Thus the rules of personal purification for men of all castes, and those for cleaning !inanimate" things,
have *een fully declared to you: hear now the duties of women.
\a=ya !a yu!0ya !a !6jya !a&Aip ya-i;ta, n 2!at!-( ktRBy ik i"d)
kayW g6h-z!! Aip$ A&%;L
..1+0. 5y a girl, *y a young woman, or even *y an aged one, nothing must *e done independently, even in her
own house.
\axy- iptu+) !*- itu-t! pai(ah2y ya5!n-, pu_a(a -tRi+ -t- n -8-t! I
2!ttam!$ A&%;N
..1+1. An childhood a female must *e su*;ect to her father, in youth to her hus*and, when her lord is dead to her
sons4 a woman must never *e independent.
ip_a -_aR sut5+) !a&Aip n&#m-d) i!+hm! Aa0mn>, @;a ih i!+h-( I g1-R
k.yaRd) J-- k.=-$ A&%;V
..1+2. 'he must not seek to separate herself from her father, hus*and, or sons4 *y leaving them she would make
*oth !her own and her hus*and's" families contempti*le.
sda 7ya -aBy g6hkay-R " d>ya, sus2ket&Jp2k+ya Byy- "&Amu&h2tya$
A&%A'
..1.6. 'he must always *e cheerful, clever in !the management of her" household affairs, careful in cleaning her
utensils, and economical in e)penditure.
y2m5 dfat! ipta 0!! @na ata !a&Anumt- iptu>, t *u:U;-t 8I!Nt
si2wt " n =)wy-t!$ A&%A%
..1.1. ,im to whom her father may give her, or her *rother with the father's permission, she shall o*ey as long
as he lives, and when he is dead, she must not insult !his memory".
mq=awW 2!20yyn y<*! "&Asa 8apt->, yuJyt- i!!ah- tu dan
2!aMy&ka+(m!$ A&%A/
..1.2. $or the sake of procuring good fortune to !*rides", the recitation of *enedictory te)ts !svastyayana", and
the sacrifice to the &ord of creatures !8ragapati" are used at weddings4 !*ut" the *etrothal !*y the father or
guardian" is the cause of !the hus*and's" dominion !over his wife".
An! & kta!! ktuka=- " m&s2ka+ket! pit>, sun2y in0y data&#h p+=a-k- "
ya-i;t>$ A&%A4
..1.#. The hus*and who wedded her with sacred te)ts, always gives happiness to his wife, *oth in season and
out of season, in this world and in the ne)t.
i!&*I=> kam&!6Ea- !a gu(5+) !a pi+!i8Rt>, Jp"ayR> iya saMBya stt
d-!!t! pit>$ A&%A;
..1.+. Though destitute of virtue, or seeking pleasure !elsewhere", or devoid of good 3ualities, !yet" a hus*and
must *e constantly worshipped as a god *y a faithful wife.
n&Ai2t I(a p6wg! y<a- n t n&A]yupa-;(m!, pit *u:U;t- y-n t-n 2!g-R
mhIyt-$ A&%AA
..1... 7o sacrifice, no vow, no fast must *e performed *y women apart !from their hus*ands"4 if a wife o*eys
her hus*and, she will for that !reason alone" *e e)alted in heaven.
pai(ah2y saM!I I 8I!ta- !a m6t2y !a, pit=a-km! A-I]sNtI n&A"+-t! ik i"d)
Aiym!$ A&%AG
..1./. 9 faithful wife, who desires to dwell !after death" with her hus*and, must never do anything that might
displease him who took her hand, whether he *e alive or dead.
kam tu ?spy-d) d-h puzp&mU=&~=5> *u-5>, n tu nam&Aip g6Iyat!
p0ya5 -t- p+2y tu$ A&%AL
..1.0. 9t her pleasure let her emaciate her *ody *y !living on" pure flowers, roots, and fruit4 *ut she must never
even mention the name of another man after her hus*and has died.
AasIt&A m+(at! ?saNta inyta #U"ai+(I, ya- ,mR @kpIna ka)>NtI tm!
AnuEmm!$ A&%AN
..1.1. Entil death let her *e patient !of hardships", self(controlled, and chaste, and strive !to fulfil" that most
e)cellent duty which !is prescri*ed" for wives who have one hus*and only.
An-kain shSai( k.ma+&#U"ai+(am!, id! gtain i!a(am! Ake0!a k.=stitm!$
A&%AV
..1.2. Many thousands of 5rahmanas who were chaste from their youth, have gone to heaven without
continuing their race.
m6t- -tRi+ sa)!I I #U"y-R By!i2wta, 2!gW gm0ypu_a&Aip ywa t-
#U"ai+(>$ A&%G'
..1/6. 9 virtuous wife who after the death of her hus*and constantly remains chaste, reaches heaven, though
she have no son, ;ust like those chaste men.
Ap0y=a--ad) ya tu I -taR+m! Ait!tRt-, sa&#h inNdam! A!aga-it p+=a-ka"! "
hIyt-$ A&%G%
..1/1. 5ut a woman who from a desire to have offspring violates her duty towards her !deceased" hus*and,
*rings on herself disgrace in this world, and loses her place with her hus*and !in heaven".
n&ANy&J0pDa 8a&Ai2t&#h n "&A]yNypi+h-, n iYtIy*! " saM!Ina ?! i"d)
-taR&Jpidbyt-$ A&%G/
..1/2. %ffspring *egotten *y another man is here not !considered lawful", nor !does offspring *egotten" on
another man's wife !*elong to the *egetter", nor is a second hus*and anywhere prescri*ed for virtuous women.
pit ih0!a&Apke7 2!m! J0ke7 ya in;-!t-, inNfa&@! sa -!-=! =a-k-
p+&pU!aR&#it "&J9yt-$ A&%G4
..1/#. 'he who coha*its with a man of higher caste, forsaking her own hus*and who *elongs to a lower one,
will *ecome contempti*le in this world, and is called a remarried woman !parapurva".
Byi-"a+at! tu -tuR> I =a-k- aga-it inNftam!, *6ga=&ya-in aga-it
pap&+a-g5*! " pIPt-$ A&%G;
..1/+. 5y violating her duty towards her hus*and, a wife is disgraced in this world, !after death" she enters the
wom* of a ;ackal, and is tormented *y diseases !the punishment of" her sin.
pit ya n&Ai-"+it mna-&!av&d-hsyuta, sa -t6R=a-km! Aaga-it si|>
saM!I&#it "&J9yt-$ A&%GA
..1/.. 'he who, controlling her thoughts, words, and deeds, never slights her lord, resides !after death" with her
hus*and !in heaven", and is called a virtuous !wife".
An-n na+I !6E-n mna-&!av&d-hsyta, #h&A!a kIitRm! Aaga-it
pit=a-k p+_ "$ A&%GG
..1//. An reward of such conduct, a female who controls her thoughts, speech, and actions, gains in this !life"
highest renown, and in the ne)t !world" a place near her hus*and.
@! !6Ea s&!(aW Iy iY8ait> pU!Rmai+(Im!, dahy-d)
Aiiha-_-( y<pa_5*! " ,mRi!t!$ A&%GL
..1/0. 9 twice(*orn man, versed in the sacred law, shall *urn a wife of e3ual caste who conducts herself thus
and dies *efore him, with !the sacred fires used for" the 9gnihotra, and with the sacrificial implements.
-ayaRy5 pU!Rmai+Oy5 d3!a&AiIn! AN0ykmRi(, pun+) da+ilya k.yaRt!
pun+) Aa,anm! @! "$ A&%GN
..1/1. ,aving thus, at the funeral, given the sacred fires to his wife who dies *efore him, he may marry again,
and again kindle !the fires".
An-n i!i,na in0y pay<an! n hapy-t!, iYtIym! Aayu;a- -ag ket&da+a- g6h-
!s-t!$ A&%GV
..1/2. !&iving" 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.
Chapter /
@! g6ha:m- i2w0!a i!i,!t! atka- iY8>, !n- !s-t! tu inyta- ywa!d)
i!i8t&#iNHy>$ G&'%
/.1. 9 twice(*orn 'nataka, who has thus lived according to the law in the order of householders, may, taking a
firm resolution and keeping his organs in su*;ection, dwell in the forest, duly !o*serving the rules given *elow".
g6h2ws! tu ywa pby-d) !=I&pi=tm! Aa0mn>, Ap0y2y&@! "&Ap0y
tda&A+Oy sma:y-t!$ G&'/
/.2. ?hen a householder sees his !skin" wrinkled, and !his hair" white, and. the sons of his sons, then he may
resort to the forest.
s0yJy aMym! Aaha+ s!W "&@! pi+mdm!, pu_-;u -ayaW ini>]y !n gm-t!
sh&@! !a$ G&'4
/.#. 9*andoning all food raised *y cultivation, and all his *elongings, he may depart into the forest, either
committing his wife to his sons, or accompanied *y her.
Aiiha-_ smaday g61 "&Aiipi+mdm!, amad) A+Oy in>s60y in!s-n!
inyt&#iNHy>$ G&';
/.+. Taking with him the sacred fire and the implements re3uired for domestic !sacrifices", he may go forth from
the village into the forest and reside there, duly controlling his senses.
muin&AD5+) i!i!,5+) m-My5> *ak&mU=&~=-n !a, @tan! @! mhay<an!
in!Rp-d) i!i,pU!Rkm!$ G&'A
/... &et him offer those five great sacrifices according to the rule, with various kinds of pure food fit for
ascetics, or with her*s, roots, and fruit.
!sIt "mR "I+ !a say ayat! g- twa, 8ca*! " i\-6yan! in0y
bm:u&=a-m&nnain "$ G&'G
/./. &et him wear a skin or a tattered garment4 let him *athe in the evening or in the morning4 and let him
always wear !his hair in" *raids, the hair on his *ody, his *eard, and his nails !*eing unclipped".
yd)&-Iy 2yad) tta- dfad) \i= i->a " *it>, A]&mU=&~=&i->ai-+)
A"Ry-d) Aa:magtan!$ G&'L
/.0. &et him perform the 5ali(offering with such food as he eats, and give alms according to his a*ility4 let him
honour those who come to his hermitage with alms consisting of water, roots, and fruit.
2!aMyay- in0yyu> 2yad) daNta- m5_> smaiht>, data in0ym! Anadata s!R-
UtanukMpk>$ G&'N
/.1. &et him *e always industrious in privately reciting the <eda4 let him *e patient of hardships, friendly
!towards all", of collected mind, ever li*eral and never a receiver of gifts, and compassionate towards all living
creatures.
!5taink " 8udyad) Aiiha-_ ywai!i,, d*Rm! A2kNdyn! p!R pa5(Rmas "
ya-gt>$ G&'V
/.2. &et him offer, according to the law, the 9gnihotra with three sacred fires, never omitting the new(moon and
full(moon sacrifices at the proper time.
k>-7)&Ay( "&@! "atumaR2yain "&Ah+-t!, tu+ay( " lm*a- d>2yaynm!
@! "$ G&%'
/.16. &et him also offer the 7akshatreshti, the 9grayana, and the @aturmasya !sacrifices", as well as the
Turayana and likewise the akshayana, in due order.
!asNt&*a+d5+) m-My5+) muin&AD5> 2!ym! Aat5>, pu+a-Pa*a*! "*!
"&@! i!i,!t! & in!Rp-t! p6wk)$ G&%%
/.11. ?ith 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 *oiled messes !karu", as the law directs.
d-!taZys! tu tQR d0!a !Ny m-Myt+ hi!>, *-;m! Aa0min yuCIt =!( "
2!y ketm!$ G&%/
/.12. ,aving offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the
remainder for himself, !mi)ed with" salt prepared *y himself.
2w=8&Adk*akain puzp&mU=&~=ain ", m-My!6>&J|!aNyfat! -ha*! " ~=&s-
!an!,G&%4
/.1#. &et him eat vegeta*les that grow on dry land or in water, flowers, roots, and fruits, the productions of pure
trees, and oils e)tracted from forest(fruits.
!8Ry-n! m,u mas " -a5main k!kain ", -U2t6( i*uk "&@!
-bmatk&~=ain "$ G&%;
/.1+. &et him avoid honey, flesh, and mushrooms growing on the ground !or elsewhere, the vegeta*les called"
5hustrina, and 'igruka, and the 'leshmantaka fruit.
0y8-d) Aa[yu8- mais muin&AD pU!Rsi"tm!, 8I(aRin "&@! !asais
*ak&mU=&~=ain "$ G&%A
/.1.. &et him throw away in the month of 9svina the food of ascetics, which he formerly collected, likewise his
worn(out clothes and his vegeta*les, roots, and fruit.
n ~a=ke7m! AIyad) J0s67m! Aip k-n i"t!, n am8ataNyata-R Aip mU=ai( " ~
=ain "$ G&%G
/.1/. &et him not eat anything !grown on" ploughed !land", though it may have *een thrown away *y some*ody,
nor roots and fruit grown in a village, though !he may *e" tormented !*y hunger".
Aiip?!&A*na- !a 2yat! ka=p?!-uJ& @! !a, Abm&k.a- -!-d) !a&Aip dNt&
J=Uni=ka- Aip !a$ G&%L
/.10. ,e may eat either what has *een cooked with fire, or what has *een ripened *y time4 he either may use a
stone for grinding, or his teeth may *e his mortar.
sf> >a=ka- !a 2yan! mas&s"iyka- Aip !a, ;Omas&in"ya- !a 2yat!
sma&in"y @! !a$ G&%N
/.11. ,e may either at once !after his daily meal" cleanse !his vessel for collecting food", or lay up a store
sufficient for a month, or gather what suffices for si) months or for a year.
n "&AD smIyad) id!a !a&A0y *it>, "tuwRkai=ka- !a 2yat! 2yad)
!a&A]y7m&kai=k>$ G&%V
/.12. ,aving collected food according to his a*ility, he may either eat at night !only", or in the day(time !only",
or at every fourth meal(time, or at every eighth.
"aNHay(i!,an5+) !a *u&kez(- " !tRy-t!, p>aNtya-+) !a&A]yIyad)
y!agU ?!iwta sket!$ G&/'
/.26. %r he may live according to the rule of the lunar penance !@andrayana, daily diminishing the 3uantity of
his food" in the *right !half of the month" and !increasing it" in the dark !half"4 or he may eat on the last days of
each fortnight, once !a day only", *oiled *arley(gruel.
puzp&mU=&~=5+) !a&Aip k-!=5+) !tRy-t! sda, ka=p?!5> 2!y *I(5R+)
!5nansmt- i2wt>$ G&/%
/.21. %r he may constantly su*sist on flowers, roots, and fruit alone, which have *een ripened *y time and have
fallen spontaneously, following the rule of the !Anstitutes" of <ikhanas.
-Uma5 i!pi+!t-Rt itu-d) !a pd5+) idnm!, 2wan&AsnaZya i!h+-t! s!n-;u&
JpyD! Ap>$ G&//
/.22. &et him either roll a*out on the ground, or stand during the day on tiptoe, !or" let him alternately stand and
sit down4 going at the 'avanas !at sunrise, at midday, and at sunset" to water in the forest !in order to *athe".
Izm- pa&tpas! tu 2yad) !;aR2!! A&A!kai*k>, AaHR&!asas! tu h-mNt-
lm*a- !,Rys! tp>$ G&/4
/.2#. An summer let him e)pose himself to the heat of five fires, during the rainy season live under the open sky,
and in winter *e dressed in wet clothes, !thus" gradually increasing !the rigour of" his austerities.
Jp2p6*s! i_;!( ipt`n! d-!a*! " tpRy-t!, tp2&"+*! "&Jt+ *a-;y-d)
d-hm! Aa0mn>$ G&/;
/.2+. ?hen he *athes at the three 'avanas !sunrise, midday, and sunset", let him offer li*ations of water to the
manes and the gods, and practising harsher and harsher austerities, let him dry up his *odily frame.
AiIn! Aa0min !5tanan! sma+a-]y ywai!i,, Anii+) Aink-t> 2yan! muin+)
mU=&~=&A*n>$ G&/A
/.2.. ,aving reposited the three sacred fires in himself, according to the prescri*ed rule, let him live without a
fire, without a house, wholly silent, su*sisting on roots and fruit,
Ay> sunaw-R;u #U"a+I ,+a&A*y>, *+(-z!! Amm*! "&@! !6>mU=&ink-tn>$
G&/G
/.2/. Making no effort !to procure" things that give pleasure, chaste, sleeping on the *are ground, not caring for
any shelter, dwelling at the roots of trees.
taps-z!! @! i!-;u yai_k -5>m! Aah+-t!, g6hm-i,;u "&ANy-;u iY8-;u
!n!ais;u$ G&/L
/.20. $rom 5rahmanas !who live as" ascetics, let him receive alms, !*arely sufficient" to support life, or from
other householders of the twice(*orn !castes" who reside in the forest.
amad) Aa0y !a&AIyad) A7a5 asan! !n- !sn!, itg61 puc-n&@! pai(na
*k=-n !a$ G&/N
/.21. %r !the hermit" who dwells in the forest may *ring !food" from a village, receiving it either in a hollow
dish !of leaves", in !his naked" hand, or in a *roken earthen dish, and may eat eight mouthfuls.
@ta*! "&ANya*! " s-!-t dI>a i!a- !n- !sn!, i!i!,a*! "&Apin;dI+)
Aa0msisjy- :utI>$ G&/V
/.22. These and other o*servances must a 5rahmana who dwells in the forest diligently practise, and in order to
attain complete !union with" the !supreme" 'oul, !he must study" the various sacred te)ts contained in the
Epanishads,
ki;i-+) #aU(5*! "&@! g6h2w5+) @! s-i!ta>, i!fa&tpa-&i!!6jwW *+I+2y "
*ujy-$ G&4'
/.#6. !9s well as those rites and te)ts" which have *een practised and studied *y the sages !=ishis", and *y
5rahmana householders, in order to increase their knowledge !of 5rahman", and their austerity, and in order to
sanctify their *odies4
Ap+ai8ta !a&A2way 8-d) id*m! Ai8Ug>, Aa inpatat! & *+I+2y yua-
!ai+&Ain=&A*n>$ G&4%
/.#1. %r let him walk, fully determined and going straight on, in a north(easterly direction, su*sisting on water
and air, until his *ody sinks to rest.
Aasa mhi;R"yaR(a 0y!a&ANytmya tnum!, !It&*a-k&-ya- i!a- #U=a-k-
mhIyt-$ G&4/
/.#2. 9 5rahmana, having got rid of his *ody *y one of those modes practised *y the great sages, is e)alted in
the world of 5rahman, free from sorrow and fear.
!n-;u " i!0y&@! t6tIy -agm! Aayu;>, "tuwRm! Aayu;a- -ag 0y?!a
sqan! pi+8-t!$ G&44
/.##. 5ut 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 e)istence, after a*andoning all attachment to worldly o*;ects.
Aa:mad) Aa:m g0!a dt&ha-ma- i8t&#iNHy>, i->a&\i=&pi+:aNt> 8n! -0y
!,Rt-$ G&4;
/.#+. ,e who after passing from order to order, after offering sacrifices and su*duing his senses, *ecomes, tired
with !giving" alms and offerings of food, an ascetic, gains *liss after death.
k(ain _IOypake0y mna- ma->- in!-*y-t!, Anpake0y ma-> tu s-!mana-
80y,>$ G&4A
/.#.. ?hen he has paid the three de*ts, let him apply his mind to !the attainment of" final li*eration4 he who
seeks it without having paid !his de*ts" sinks downwards.
A,I0y i!i,!d) !-dan! pu_a*! "&J0paf ,mRt>, #7)!a " *ita- y<5+)
mna- ma->- in!-*y-t!$ G&4G
/.#/. ,aving studied the <edas in accordance with the rule, having *egat sons according to the sacred law, and
having offered sacrifices according to his a*ility, he may direct his mind to !the attainment of" final li*eration.
An,I0y iY8a- !-dan! Anu0paf twa sutan!, Ain7)!a "&@! y<5*! " ma->m!
#mn! 80y,>$ G&4L
/.#0. 9 twice(*orn man who seeks final li*eration, without having studied the <edas, without having *egotten
sons, and without having offered sacrifices, sinks downwards.
a8ap0y inX]y&#i7 s!R!-ds&di>(am!, Aa0mNyiIn! sma+a-]y #aU(>
8-d) g6hat!$ G&4N
/.#1. ,aving performed the Ashti, sacred to the &ord of creatures !8ragapati", where !he gives" all his property
as the sacrificial fee, having reposited the sacred fires in himself, a 5rahmana may depart from his house !as an
ascetic".
ya- d3!a s!R-Ut-Zy> 80y-y g6hat!, t2y t-8a-mya =a-ka -!iNt #U!aidn>$
G&4V
/.#2. ?orlds, radiant in *rilliancy, *ecome !the portion" of him who recites !the te)ts regarding" 5rahman and
departs from his house !as an ascetic", after giving a promise of safety to all created *eings.
y2mad) A(u&Aip -Utana iY8an! n&J0pft- -ym!, t2y d-had) i!mu2y -y
n&Ai2t k.t*! "n$ G&;'
/.+6. $or that twice(*orn man, *y whom not the smallest danger even is caused to created *eings, there will *e
no danger from any !3uarter", after he is freed from his *ody.
Aga+ad) Ai-inzlaNt> pi!_&Jpi"ta- muin>, smupa--;u kam-;u in&ARp->>
pi+8-t!$ G&;%
/.+1. eparting from his house fully provided with the means of purification !8avitra", let him wander a*out
a*solutely silent, and caring nothing for en;oyments that may *e offered !to him".
@k @! "+-n! in0y isjwRm! Ashay!an!, isijm! @k2y spbyn! n 8hait n hIyt-$
G&;/
/.+2. &et him always wander alone, without any companion, in order to attain !final li*eration", fully
understanding that the solitary !man, who" neither forsakes nor is forsaken, gains his end.
An! & Aii+) Aink-t> 2yad) amm! ADawRm! Aa:y-t!, Jp->ka- A&sk.
suka- muin+) -a!smaiht>, G&;4
/.+#. ,e shall neither possess a fire, nor a dwelling, he may go to a village for his food, !he shall *e" indifferent
to everything, firm of purpose, meditating !and" concentrating his mind on 5rahman.
kpa= !6>mU=ain k."-=m! Ashayta, smta "&@! s!Ri2mD! @tt! & mu2y =>
(m!$ G&;;
/.++. 9 potsherd !instead of an alms(*owl", the roots of trees !for a dwelling", coarse worn(out garments, life in
solitude and indifference towards everything, are the marks of one who has attained li*eration.
n&Ai-nNd-t m+( n&Ai-nNd-t 8Ii!tm!, ka=m! @! tI>-t in!-R* -6tka- ywa$
G&;A
/.+.. &et him not desire to die, let him not desire to live4 let him wait for !his appointed" time, as a servant
!waits" for the payment of his wages.
{i7pUt Nys-t! pad !pUt 8= ip\-t!, s0ypUta !d-d) !a" mn>pUt
sma"+-t!$ G&;G
/.+/. &et him put down his foot purified *y his sight, let him drink water purified *y !straining with" a cloth, let
him utter speech purified *y truth, let him keep his heart pure.
Ait!adas! itit>-t n&A!mNy-t k "n, n "&#m d-hm! Aai:0y !5+ k.!IRt
k-n i"t!$ G&;L
/.+0. &et him patiently *ear hard words, let him not insult any*ody, and let him not *ecome any*ody's enemy
for the sake of this !perisha*le" *ody.
l.jNt n itl.My-d) Aal.7> k.*= !d-t!, s@Ya+a!kI(aW " n !a"m!
An6ta !d-t!$ G&;N
/.+1. 9gainst an angry man let him not in return show anger, let him *less when he is cursed, and let him not
utter speech, devoid of truth, scattered at the seven gates.
AMya0m&+it+) AasIna- in&ARp->a- in&ARim;>, Aa0mna&@! shay-n
sunawIR i!"+-d) #h$ G&;V
/.+2. elighting in what refers to the 'oul, sitting !in the postures prescri*ed *y the >oga", independent !of
e)ternal help", entirely a*staining from sensual en;oyments, with himself for his only companion, he shall live
in this world, desiring the *liss !of final li*eration".
n "&J0pat&inimEaZya n n>_&Aqi!fya, n&Anu*asn&!adaZya i->a i=]s-t
kihR i"t!$ G&A'
/..6. 7either *y !e)plaining" prodigies and omens, nor *y skill in astrology and palmistry, nor *y giving advice
and *y the e)position !of the 'astras", let him ever seek to o*tain alms.
n taps5+) #aU(5+) !a !ya-i-+) Aip !a [i->, AakI(W i->uk5+) !a&ANy5+)
Aga+m! Jps8-t!$ G&A%
/..1. &et him not !in order to *eg" go near a house filled with hermits, 5rahmanas, *irds, dogs, or other
mendicants.
?)@&k-*&nn&bm:u> pa_I dOPI k.suM-!an!, i!"+-n! inyta- in0y s!R-
UtaNypIPyn!$ G&A/
/..2. ,is hair, nails, and *eard *eing clipped, carrying an alms(*owl, a staff, and a water(pot, let him
continually wander a*out, controlling himself and not hurting any creature.
At58sain pa_ai( t2y 2yu+) in&R(ain ", t-;am! Ai|> 2m6t *a5"
"msanam! #!&AM!+-$ G&A4
/..#. ,is vessels shall not *e made of metal, they shall *e free from fractures4 it is ordained that they shall *e
cleansed with water, like !the cups, called" @amasa, at a sacrifice.
A=a\u daXpa_ " m6Omy !5d= twa, @tai( yitpa_ai( mnu> 2!ay-u!a-
A#!It!$ G&A;
/..+. 9 gourd, a wooden *owl, an earthen !dish", or one made of split cane, Manu, the son of 'vayam*hu, has
declared !to *e" vessels !suita*le" for an ascetic.
@kka= "+-d) -5> n s}-t i!2t+-, -5>- sa- ih yit+) i!;y-z!! Aip s}it$
G&AA
/.... &et him go to *eg once !a day", let him not *e eager to o*tain a large 3uantity !of alms"4 for an ascetic who
eagerly seeks alms, attaches himself also to sensual en;oyments.
i!&,Um- sD&mus=- B&Aqa+- -u!J&8n-, !6E- *+a!spat- i->a in0y yit*!
"+-t!$ G&AG
/../. ?hen no smoke ascends from !the kitchen", when the pestle lies motionless, when the em*ers have *een
e)tinguished, when the people have finished their meal, when the remnants in the dishes have *een removed, let
the ascetic always go to *eg.
A=a-- n i!;dI 2yat! & =a-- "&@! n h;Ry-t!, a(yai_k&ma_> 2yat! &
ma_asqad) i!ingRt>$ G&AL
/..0. &et him not *e sorry when he o*tains nothing, nor re;oice when he o*tains !something", let him !accept"
so much only as will sustain life, let him not care a*out the !3uality of his" utensils.
Ai-pUi8t=a-as! tu 8ugu]s-t&@! s!R*>, Ai-pUi8t=a-5*! " yit+) mua- Aip \Myt-$
G&AN
/..1. &et him disdain all !food" o*tained in conse3uence of hum*le salutations, !for" even an ascetic who has
attained final li*eration, is *ound !with the fetters of the 'amsara" *y accepting !food given" in conse3uence of
hum*le salutations.
AxpaDaZy!ha+-( +h>2wan&Asn-n ", iyma(ain i!;y5+) #iNHyai( in!tRy-t!$
G&AV
/..2. 5y eating little, and *y standing and sitting in solitude, let him restrain his senses, if they are attracted *y
sensual o*;ects.
#iNHya(a in+a-,-n +ag&Y-*&>y-( ", Aihsya " -Utanam! Am6t0!ay kxpt-$
G&G'
/./6. 5y the restraint of his senses, *y the destruction of love and hatred, and *y the a*stention from in;uring the
creatures, he *ecomes fit for immortality.
A!->-t gtI+) n`(a kmRda-;&smu|!a>, in+y- "&@! ptn yatna*! " ym>y-$
G&G%
/./1. &et him reflect on the transmigrations of men, caused *y their sinful deeds, on their falling into hell, and
on the torments in the world of >ama,
i!ya-g iy5*! "&@! sya-g " twa&Aiy5>, 8+ya "&Ai--!n Byai,i-*! "&
JppIPn$ G&G/
/./2. %n the separation from their dear ones, on their union with hated men, on their *eing overpowered *y age
and *eing tormented with diseases,
d-had) J0lm( "&Azmat! pun+) g--R " s-!m!, ya-inka-icshS-;u s6tI*!
"&A2y&ANt+a0mn>$ G&G4
/./#. %n the departure of the individual soul from this *ody and its new *irth in !another" wom*, and on its
wanderings through ten thousand millions of e)istences,
A,mR&-! "&@! F>nya-g *+Ii+(am!, ,maRwR&-! "&@! sunsya-gm!
A>ym!$ G&G;
/./+. %n the infliction of pain on em*odied !spirits", which is caused *y demerit, and the gain of eternal *liss,
which is caused *y the attainment of their highest aim, !gained through" spiritual merit.
sUImta "&AN!!->-t ya-g-n p+ma0mn>, d-h-;u " smu0piEm! JEm-z!!
A,m-;u "$ G&GA
/./.. 5y deep meditation let him recognise the su*tile nature of the supreme 'oul, and its presence in all
organisms, *oth the highest and the lowest.
i;ta- Aip "+-d) ,mW y_ t_&A:m- +t>, sm> s!-R;u -Ut-;u n i=q
,mRka+(m!$ G&GG
/.//. To whatever order he may *e attached, let him, though *lemished !*y a want of the e)ternal marks", fulfil
his duty, e3ual(minded towards all creatures4 !for" the e)ternal mark !of the order" is not the cause of !the
ac3uisition of" merit.
~= ktk!6>2y yf]yM\usadkm!, n namh(ad) @! t2y !ai+ sIdit$ G&GL
/./0. Though the fruit of the @ataka tree !the clearing(nut" makes water clear, yet the !latter" does not *ecome
limpid in conse3uence of the mention of the !fruit's" name.
s+>(awW 8NtUna +a_a!! Ahin !a sda, *+I+2y&A0yy- "&@! smIIy !su,a
"+-t!$ G&GN
/./1. An order to preserve living creatures, let him always *y day and *y night, even with pain to his *ody, walk,
carefully scanning the ground.
Aa +aya " yaT! 8NtUn! ihn20y<anta- yit>, t-;a a0!a
i!*ujwW a(ayaman! ;P) Aa"+-t!$ G&GV
/./2. An order to e)piate !the death" of those creatures which he unintentionally in;ures *y day or *y night, an
ascetic shall *athe and perform si) suppressions of the *reath.
a(ayama #aU(2y _ya- Aip i!i,!t! keta>, Byait&(!5+) yua i!<-y p+m
tp>$ G&L'
/.06. Three suppressions of the *reath even, performed according to the rule, and accompanied with the
!recitation of the" <yahritis and of the sylla*le %m, one must know to *e the highest !form of" austerity for
every 5rahmana.
d1Nt- Mmaymanana ,atUna ih ywa m=a>, twa&#iNHya(a d1Nt- da-;a>
a(2y inhat!$ G&L%
/.01. $or as the impurities of metallic ores, melted in the *last !of a furnace", are consumed, even so the taints
of the organs are destroyed through the suppression of the *reath.
a(aym5+) dh-d) da-;an! ,a+(ai-*! " ikix\;m!, 0yaha+-( ssgaRn!
Myan-n&An! & ^[+an! gu(an!$ G&L/
/.02. &et him destroy the taints through suppressions of the *reath, !the production of" sin *y fi)ed attention, all
sensual attachments *y restraining !his senses and organs", and all 3ualities that are not lordly *y meditation.
Jma!"-;u -Ut-;u F<-Ryam! Aket&A0mi->, Myanya-g-n spby-d) gitm!
A2y&ANt+a0mn>$ G&L4
/.0#. &et him recognise *y the practice of meditation the progress of the individual soul through *eings of
various kinds, !a progress" hard to understand for unregenerate men.
sMyvd*RnspD> kmRi-+) n in\Myt-, d*Rn-n i!hIns! tu ssa+ itpft-$
G&L;
/.0+. ,e who possesses the true insight !into the nature of the world", is not fettered *y his deeds4 *ut he who is
destitute of that insight, is drawn into the circle of *irths and deaths.
Aihsya&#iNHy&A&sq5+) !5idk5*! "&@! kmRi->, tps*! "+(5*! "&J5>
sa,yiNt&#h t0pdm!$ G&LA
/.0.. 5y not in;uring any creatures, *y detaching the senses !from o*;ects of en;oyment", *y the rites prescri*ed
in the <eda, and *y rigorously practising austerities, !men" gain that state !even" in this !world".
Ai2w&2wU( ayuyut mas&*a-i(t&=-pnm!, "maR!nj F&gRiN,
pU(W mU_&pu+I;ya->,G&LG
/.0/ &et him 3uit this dwelling, composed of the five elements, where the *ones are the *eams, which is held
together *y tendons !instead of cords", where the flesh and the *lood are the mortar,
8+a&*a-ksmai!7 +a-gaytnm! Aatu+m!, +82!=m! Ain0y " -Uta!asm! #m
0y8-t!$ G&LL
/.00. which is thatched with the skin, which is foul(smelling, filled with urine and ordure, infested *y old age
and sorrow, the seat of disease, harassed *y pain, gloomy with passion, and perisha*le.
ndIkp= ywa !6>a- !6> !a *k.in+) ywa, twa 0y8D! #m d-h kem!+ad)
ahad) i!mu9yt-$ G&LN
/.01. ,e who leaves this *ody, !*e it *y necessity" as a tree !that is torn from" the river(*ank, or !freely" like a
*ird !that" 3uits a tree, is freed from the misery !of this world, dreadful like" a shark.
iy-;u 2!-;u suketm! Aiy-;u " Fzketm!, i!s6Jy Myanya-g-n #U&AZy-it
snatnm!$ G&LV
/.02. Making over !the merit of his own" good actions to his friends and !the guilt of" his evil deeds to his
enemies, he attains the eternal 5rahman *y the practice of meditation.
yda -a!-n -!it s!R-a!-;u in>2p6h>, tda sunm! A!aga-it -0y "&#h "
*a[tm!$ G&N'
/.16. ?hen *y the disposition !of his heart" he *ecomes indifferent to all o*;ects, he o*tains eternal happiness
*oth in this world and after death.
An-n i!i,na s!aWs! 0y!a sqan! & *n5> *n5>, s!RYNYi!inmuRa-
#UOy-!&A!itut-$ G&N%
/.11. ,e who has in this manner gradually given up all attachments and is freed from all the pairs !of
opposites", reposes in 5rahman alone.
Myaink s!Rm! @!&@td) yd) @td) Ai-*ihdtm!, n 1nMya0mi!t! k*! i"t!
ilya~=m! Jpaut-$ G&N/
/.12. 9ll that has *een declared !a*ove" depends on meditation4 for he who is not proficient in the knowledge of
that which refers to the 'oul reaps not the full reward of the performance of rites.
Ai,y< #U 8p-d) Aai,d5i!km! @! ", AaMyai0mk " stt !-daNtai-iht "
yt!$ G&N4
/.1#. &et him constantly recite !those te)ts of" the <eda which refer to the sacrifice, !those" referring to the
deities, and !those" which treat of the 'oul and are contained in the concluding portions of the <eda !<edanta".
#d *+(m! A<anam! #dm! @! i!8antam!, #dm! AiN!mta 2!gRm! #dm!
AanN0ym! #mtam!$ G&N;
/.1+. That is the refuge of the ignorant, and even that !the refuse" of those who know !the meaning of the <eda"4
that is !the protection" of those who seek !*liss in" heaven and of those who seek endless !*eatitude".
An-n lmya-g-n pi+8it ya- iY8>, s i!,Uy&#h pa]man p+ #U&Ai,gmit$ G&NA
/.1.. 9 twice(*orn man who *ecomes an ascetic, after the successive performance of the a*ove(mentioned acts,
shakes off sin here *elow and reaches the highest 5rahman.
@; ,ma-R Anui*7a- !a- ytIna inyt&A0mnam!, !-dsNyaiskana tu
kmRya-g in\a-,t$ G&NG
/.1/. Thus the law !valid" for self(restrained ascetics has *een e)plained to you4 now listen to the !particular"
duties of those who give up !the rites prescri*ed *y" the <eda.
#U"a+I g6h2w*! " !an2wa- yits! twa, @t- g6h2w&-!a*! "0!a+> p6wg!
Aa:ma>$ G&NL
/.10. The student, the householder, the hermit, and the ascetic, these !constitute" four separate orders, which all
spring from !the order of" householders.
s!-R Aip lm*s! 0!! @t- ywa*a in;-i!ta>, ywa&J&kai+( i! nyiNt
p+ma gitm!$ G&NN
/.11. 5ut all !or" even !any of" these orders, assumed successively in accordance with the Anstitutes !of the
sacred law", lead the 5rahmana who acts *y the preceding !rules" to the highest state.
s!-R;am! Aip "&@t-;a !-d&2m6iti!,ant>, g6h2w J9yt- :-u> s _In!
@tan! i\-itR ih$ G&NV
/.12. 9nd in accordance with the precepts of the <eda and of the 'mriti, the housekeeper is declared to *e
superior to all of them4 for he supports the other three.
ywa ndI&nda> s!-R sag+- yaiNt si2witm!, twa&@!&A:im(> s!-R g6h2w-
yaiNt si2witm!$ G&V'
/.26. 9s all rivers, *oth great and small, find a resting(place in the ocean, even so men of all orders find
protection with householders
"tui-R+) Aip "&@!&@t5+) in0ym! Aa:imi-+) iY85>, d*&=>(ka- ,mR>
s-i!tBy> yt>$ G&V%
/.21. 5y twice(*orn men *elonging to !any of" these four orders, the tenfold law must *e ever carefully o*eyed.
,6it> >ma dma- A2t-y *a5"m! #iNHyinh>, ,I+) i!fa s0ym! Ala-,a-
d*k ,mR=>(m!$ G&V/
/.22. Contentment, forgiveness, self(control, a*stention from unrighteously appropriating anything, !o*edience
to the rules of" purification, coercion of the organs, wisdom, knowledge !of the supreme 'oul", truthfulness, and
a*stention from anger, !form" the tenfold law.
d* =>(ain ,mR2y y- i!a> sm,Iyt-, A,I0y "&Anu!tRNt- t- yaiNt p+ma gitm!$
G&V4
/.2#. Those 5rahmanas who thoroughly study the tenfold law, and after studying o*ey it, enter the highest state.
d*&=>(k ,mRm! Anuitun! smaiht>, !-daNt i!i,!t! & :u0!a sNys-d)
An6(a- iY8>$ G&V;
/.2+. 9 twice(*orn man who, with collected mind, follows the tenfold law and has paid his !three" de*ts, may,
after learning the <edanta according to the prescri*ed rule, *ecome an ascetic.
sNy2y s!RkmaRi( kmRda-;an! Apanudn!, inyta- !-dm! AZy2y pu_5[y-R
sun !s-t!$ G&VA
/.2.. ,aving given up !the performance of" all rites, throwing off the guilt of his !sinful" acts, su*duing his
organs and having studied the <eda, he may live at his ease under the protection of his son.
@! sNy2y kmaRi( 2!kayR&p+ma- A&2p6h>, sNyas-n&Aph0y&@n>
aga-it p+m gitm!$ G&VG
/.2/. ,e who has thus given up !the performance of" all rites, who is solely intent on his own !particular" o*;ect,
!and" free from desires, destroys his guilt *y his renunciation and o*tains the highest state.
@; !a- Ai-ihta- ,ma-R #aU(2y "tu&i!R,>, puOya- A>y&~=> -0y +a<a
,mW in\a-,t$ G&VL
/.20. Thus the fourfold holy law of 5rahmanas, which after death !yields" imperisha*le rewards, has *een
declared to you4 now learn the duty of kings.