III. i i^g^ lo^i Qn^ ^y^^ m^^ ^ husband in whose house an

' adulterer dwells^
156. ^ One who teaches the Fida for wages, and one ^ who gives wages to such a teacher, the pupil of a Shi- ' druy and the Sddra preceptor, a rude speaker, and the ^ son of an adulteress, bom either before or after the ' death of the husband,
157. ^ A forsaker, without just cause, of his mother,
* father or preceptor, and a man who forms a connexion, ^ either by scriptural or connubial affinity, with great ' sinners,
158. ' A house-burner, a giver of poison, an eater of ^ food oflFered by the son of an adulteress, a seller of
* the moon-plant (a species of mountain-ruej ^ a navigator ^ of the ocean, a poetical encomiast, an oilman, and a ' suborner of peijury,
159. * A wrangler with his father, an employer of ' gamesters for his own benefit, a drinker of intoxica- ' ting spirits, a man punished for sin with elephantiasis, ^ one of evil repute, a cheat, and a seller of liquids,
160. ^ A maker of bows and arrows, the husband of
* a younger sister married before the elder of the whole
* bloody an injurer of his Mend, the keeper of a gam- ' ing-house, and a father instructed in the Feda by his ^ own son,
161. ^ Ap epileptick person, one who has the ery-
^ sipelaa
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sipelas or the leprosy, a common informer, a luna- chap. tick, a blind man, and a despiser of scriptm-e, must ^^^' all be shimned.
162. ^ A tamer of elephants, bulls, horses, or camels, a man who subsists by astrology, a keeper of birds, and one who teaches the use of arms,
163. ' He, who diverts watercourses, and he, who is gratified by obstructing them, he, who builds houses for gain, a messenger, and a planter of trees for pay,
164. ^ A breeder of sporting-dogs, a falconer, a se- ducer of damsels, a man delighting in mischief, a Brdhmen living as a Siidra, a sacrificer to the infe- riour gods only, .
165. * He, who observes not approved customs, and he, who regards not prescribed duties, a constant importunate asker of favours, he, who supports him- self by tillage, a clubfooted man, and one despised by the virtuous,
166. * A shepherd, a keeper of buffalos, the husband of a twice-married woman, and the remover of dead bodies for patfy are to be avoided with great care.
167. ^ Those lowest of Brdhmensy whose manners are contemptible, who are not admissible into com« pany at a repast, an exalted and learned priest must avoid at both srdddhas.
168. ^ A Brdhmen unlearned in holy writ, is extin-
^ guished
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86 ON MARRIAGE 3 OR
CHAP. ^ guished in an inrtuit like a Gre of dry grass : to bim ^^^' ' the oblation must not be given ; for the clarified but- ' ter must not be poured on a,shes.
169. * What retribution is prepared in the next life ^ for the giver of food to m^ inadmissible into com- ' pany, at the srdddha to the gods and to ancestors, ' I will now declare without omission.
170. * On that food, which has been given to JBrrfA- ' mens who have violated the rules of their order, to ^ the younger brother married before the elder, and ^ to the rest who are not admissible into company, ' the Racshases eagerly feast.
171. ' He, who makes a marriage-contract with the . * connubial fire, while his elder brother continues un-
' married, is called a perivdttri; and the ' elder brother ^ a perivitti:
172. * The perivdttriy the perivitti^ the damsel thus ' wedded, the giver of her in wedlock, and, fifthly,
* the performer of the nuptial sacrifice, all sink to ' a region of torment.
173. ^ He, who lasciviously dallies with the widow ' of his deceased brother, though she be legally mar- ' lied to him, is denominated the husband of a di- ' dhiskd.
174. ^ Two sons, named a cunda and a gdlaca, are
* bom in adultery; the cunday while the husband is ^ alive, and the gdhcUj when the husband is dead :
175. ' Those
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175. ^ Those animalB begotten by adulterers , destroy, chap.
* both in this world and in the next, the food pre- ^^^' ^ sented to them by such as make oblations to the
^ gods or to the manes.
176. * The foolish giver of a srdddha loses, in a fu- ^ ture life, the fruit of as many admissible guests, as ^ a thief or the like person, inadmissible into com- ^ pany, might be able to see.
177. * A blind man placed where one with eyes
* might have seen, destroys the reward of ninety ; he,
* who has lost one eye, of sixty; a leper, of an hun-
* dred; one punished with elephantiasis, of a thou*-
* sand.
178. * Of the gift at a srdddha^ to as many Brdh- ' mens, as a sacrLficer for a Sddra might be able to
* touch on the body, the fruit is lost to the giver, if .
* he invite such a wretch;
179. * And if a BrAhmen who knows the Veda,
* receive through covetousness a present from such a
* sacrificer, he speedily sinks to perdition, like a
* figure of unbumt clay in water.
180. * Food given to a seller of the moon-plant,
* becomes ordure in another world ; to a physician pu-
* rulent blood; and the giver will be a reptile bred in
* them; if oflTered to an image-worshipper, it is ^ thrown away; if to an usurer, infamous^
181. ^ That which is given to a trader, endures
^ neither
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88 ON MARRIAGE J OR
CHAP. ' ueither in this life nor in the next, and that bestow-
^IJ- ^ ed on a Brdhmen^ who has married a widow, resem-
^ bles clarified butter poured on ashes as an oblation
* to fire..
182. ^ That food, which is given to other base, ^ inadmissible men, before mentioned, the wise have ' pronounced to be no more than animal oil, blood, ' flesh, skin, and bones.
183. * Now learn comprehensively, by what Brdh- ' mens a company may be purified, when it has been ' defiled by inadmissible persons ; BrdhmenSy the
* chief of their class, the purifiers of every assembly.
184. * Those priests must be considered as the puri- ' fiers of a company who are most learned in all the ^ Fedds and in all their Angas^ together with their
* descendants who have read the whole scripture :
185. * A priest learned in a principal part of the ^ Yajurveda; one who keeps the five fires constantly ' burning; one skilled in a principal part of the Big- ' veda; one who explains the six Vdddngas; the son ' of a Brdhmi, or woman married by the Brdhma ce- ' remony ; and one who chants the principal Sdman ;
186. ^ One who propounds the sense of the Vddas, ' which he learnt from his preceptor, a student who ' has given a thousand caws for pious uses, and a « Brdhmen a hundred years old, must all be consi- ^ dered as the purifiers of a party at a srdddha.
187. ' On
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187. ^ On the day before the sacred obsequies, or on chap, ^ the very day when they are prepared, let the per- ?^-
* former of them invite, with due honour, such Brdh- ^ mens as have been mentioned ; usually one superiour,
* who. has three inferiour to him.
188. ^ The Brdhmeriy who has been invited to a
* srdddha for departed ancestors, must be continually
* abstemious; he must not even read the VSdas; and ^ he, who performs the ceremony,^ must act in the ' same manner.
189. ^ Departed ancestors, no doubt, are attendant
* on such invited Brahmens; hovering around them like ^ pure spirits, and sitting by them, when they are seated.
19(K * The priest, who having been duly invited to a ' srdddha^ breaks the appointment, commits a grievous ^ offence, and, in his next birth, becomes a hog.
191. ^ He, who caresses a SMrh woman, after he has ^ been invited to sacred obsequies, takes on himself all ^ the sin, that has been committed by the giver of the
* repast.
192. * The Pitrts or great progenitors^ are free from
* wrath, intent on purity, ever exempt from sensual ^ passions, endued with exalted qualities : they are pri- ^ meval divinities, who have laid arms aside.
193. ^ Hear now completely, from whom they sprang ;
* who they are; by whom, and by what ceremonies ^ they are to be honoured.
194. ^ The sons of Mari'chi and of all the other
N * Mshis
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90 ON MAKfilAGE; OR
CHAP. ^ Eishis, who were tilie offspring of Mbnu, son of Bbah- ^^^* ' ma', are called the companies of Pitrzsy or /ore- ^ fathers.
195. ^ The Sdmasadsy who sprang from Viraj, are
^ ^ declared to be the ancestors of the Sddhyas ; and the
^ Agnishwdttasy who are famed among created beings
' as the children of Mari'chi, to be the pr
* the D6vas.
196- * Of the Daityas^ the Ddnavas, the Vacskas,
* the GandharvaSy the UragaSy or Serpents^ the ^ac- ' shasesy the Garudas, and the Cinnara^y the ancestors ^ are Barhishads descended from Atri ;
197. * Of Brdhmensy those named Sdmapas; of ^ Cshatriyasy the Havishmats ; of FaisytiSy those called
* Ajyapas ; of Sddras, the Sucdlins :
198. ^ The Sdmapas descended from Jfcfe, Bhrigu;
* the Havishmats y from Angiras; the Ajyapasy^ from
* Pulastya; the Sucdlinsy from Vasisht'ha.
199. ^ Those who. are, and those who are not, con- ^ sumable by fire, called AgnidagdhaSy and Anag- ' nidagdha^y the CdvyaSy the Barhishadsy the Agnish- ^ wdttcLSy and the Saumyas, let mankind consider as ' the chief progenitors of Brdhmens.
200. ' Of those just enumerated, who are generally ^ reputed the principal tribes of Pitrisy the sons and ' grandsons indefinitely, are also in this world con^ ^ sidered as great progenitors.
201. ^ From the Rishis come the PitrtSy or pa-
* triarchs;
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* triarchs ; frofti the PiMsy both DSvas and Ddnctvas ; chap. ' from the DSvas^ this whole world of animals and ^^^
' vegetables, in due order.
302. * Mere water, oflFered with faith to the proge- ^ niters of m«i, in vessels of silver, or adorned with
* silver, proves the source of incorruption.
203. * An oblation by Brdhmens to their ancestors ^ transcends an* oblation to the deities; because that ^ to the deities is considered as the opening and com- ^ pletion of that to ancestors.
204. * As a preservative of the oblation to the pa-
* triarchs, let the house-keeper begin with an offeriug
* to the gods ; for the Racshases rend in pieces an obla- ^ tion which has no such preservative.
205. ^ Let an offering to the gods be made at the ' beginning and end of the srdddha: it must not begin ^ and end with an oflTering to ancestors ; for he, who ' begins and ends it with an oblation to the Pitrisy ^ quickly perishes with his progeny.
206. * Let the BrAhmen smear with cow-dung a
* purified and sequestered piece of ground ; and let
* him, with gi*eat care, select a place with a declivity
* toward the south:
207. ^ The divine manes are always pleased with an
* oblation in empty glades, naturally clean, on the
* banks of rivers, and in solitary spots.
208. ^ Having duly made an ablution with water,
* let him place the invited BrAhmeiiSy who have also
N 2 ^ performed
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92 ON MARRIAGE; OR
CHAP. ^ performed their ablutions, one by one, on allotted ^^^* * seats purified with ei^a-grass.
209. * When he has placed them with reverence on ^ their seats, let him honour them, (having first ho-
* noured -the Gods) with fragrant garlands and sweet ^ odours.
210. ^ Having brought water for them with rti^a -grass
* and tila^ let the Brdhmen^ with the Srdhmens, pour
* the oblation, as the law directs, on the holy fire.
211. ^ First, as it is ordained, having satisfied Agni, ^ Soma, and Yama, with clarified butter; let him pro- ' ceed to satisfy the manes of his progenitors.
212. * K he have no consecrated fire, as if he be yet ' unmarried^ or his wife be just deceasedy let him drop ^ the oblation into the hand of a Brdhmen ; since, what ^ fire is, even such is a Brdhmen ; as priests, who know ' the Veda declare:
213. ' Holy sages call the chief of the twice-born ' the gods of obsequies, fi-ee from wrath, with placid ' aspects, of a primeval race, employed in the advance-
* ment of human creatures.
214. ' Having walked in order from east to south, ^ and thrown into the fire all the ingredients of his
* oblation, let him sprinkle water on the ground with ^ his right hand.
215. ' From the remainder of the clarified butter ^ having formed three balls of rice, let him offer them,
' with
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* with fixed attention, in the same manner as the chap. ^ water, his face being turned to the south: ^^^•
216./ Then having offered those balls, after due ^ ceremonies and with an attentive mind, to the manes ^ of his father y his paternal grandfather^ and great ' grandfather y let him wipe the same hand with the
* roots of cusaj which he had before used, for the ^ sake of his paternal ancestors in the fourth^ fifths and
* sixth degrees^ who are the partakers of the rice and
* clarified butter thus wiped ofl;
217. * Having made an ablution, returning toward the
* north, and thrice suppressing his breath slowly, let ' him salute the Gods of the six seasons, and the ^ Pitris also, being well acquainted with proper texts ' of the V4da.
218. * Whatever water remains in his ewer, let him
* carry back deliberately near the cakes of rice; and, ^ with fixed attention, let him smell those cakes, in ^ order as they were offered :
219. ^ Then, taking a small portion of the cakes in ^ order, let him first, as the law directs, cause the
* Brdhmens to eat of them, while they are seated.
220. * If his father be alive, let him oflFer the srAd- ^ dha. to his ancestors in three higher degrees; or let ^ him cause his own father to eat, as a Brdhmen at the ^ obsequies:
221. ^ Should his father be dead, and his grandfather ^ living, let him, in celebrating the name of his father,
' that
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94 ON MARRIAGE ; OR
CHAP. ^ that isj in performmg obsequies to him^ celebrate aiso ^^^- ' his paternal great grandfather^
222. ^ Either the paternal grandfather may partake
* of the srdddka (so has Menu declared) or the grand- ^ son, authorised by him, may p^fbrm the cei^mony ^ at his discretion.
223. ^ Having poured water, with cu^a-grass and tila, ' into the hands of the Brdhmens^ let him give them ' the upper part of the cakes, saying ^^ Swadhd to -^ the manes r'
224. * Next, having himself brought with both hands, ' a vessel full of rice, let him, still meditating on the ' PitrtSy place it before the Brdhmens without precipi- ' tation.
225. * Rice taken up, but not supported with both ' hands, the malevolent Asuras quickly rend in pieces.
226. * Broths, potherbs, and other eatables accom- ' panying the rice, together with milk and curds, ' clarified butter and honey, let him first place on the
• ground, after he has made an ablution; and let his ^ mind be intent on no other object :
227. * Let him add spiced puddings, and milky ' messes of various sorts, roots of herbs and ripe ^ fruits, savoury meats, and sweet smelling drinks.
228. * Then being didy purified, and with perfect ' presence of mind, let him take up all the dishes, ^ one by one, and present them in order to the Brdh- ^ mensy proclaiming their qualities.
229. ' Let
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229. ^ Let him at no time drop a tear; let him on chap.
* no account be angry; let him say nothing false; ^^^•
* let him not touch the eatables with his foot; let
* him not even shake the dishes :
290. ^ A tear sends the messes to restless ghosts ;
* anger, to foes ; falsehood, to dogs ; contact with ' hLs foot, to demons ; agitation, to sinners.
231. * Whatever is agreeable to the Brdhmensy let ^ him give without envy; and let him discourse on ^ the attributes of GrOD : such discourse is expected
* by the manes.
232. ^ At the obsequies to ancestors, he must let ^ the Brdhmens hear passages from the Veda^ from ^ the codes of law, from moral tales, from heroick ' poems, from the Purdnasy and from theological texts.
233. ^ Himself being delighted, let him give delight
* to the Brdhmens^ and invite them to eat of the pro- ^ visions by little and little; attracting them often ^ with the dressed rice and other eatables, and men- ^ tioning their good properties,
234. ^ To the son of his daughter, though a stu- ' dent in theology, let him carefully give food at the ' srdddha; oflFering him a blanket from NSphl as his ^ seat, and sprinkling the ground with tila.
235. ^ Three things are held pure at such obsequies, ^ the daughter's son, the NSphl blanket, and the tila; ^ and three things are praised in it by the wise, clean -
* liness,
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96 ON MAtlRlAOE) OR
CHAP. ^"- ' tate haste*
236. ^ Let all the dressed food be very hot; and ^ let the Brdhmens eat it m silence; nor let them de- * elare the qualities of the food, even though asked ^ by the giver.
237. * As long as the messes continue warm, as long ' as they eat in silence, as long as the qualities of the ' food are not declared by them, so long the manes ^ feast on it.
238. * What a Brdhmen eats with his head covered, ^ what he eats with his face to the south, what he ^ eats with sandals on his feet, the demons assuredly ' devour.
239. * Let not a Chmiddla, a town-boar, a cock, a ^ dog, a woman in her courses, or an eunuch, see ' the Brdhmens eating :
240. ^ That, which any one of them sees at the ob- ' lation to fire, at a solemn donation of cows and
• ' gold, at a repast given to Brdhmens^ at holy rites ^ to the gods, and at the obsequies to ancestors, / produces not the intended fruit:
241. * The boar destroys it by his smell; the cock, ^ by the air of his wings; the dog, by the cast of a * look ; the man of the lowest class, by the tpuch.
242. ^ If a lame man, or a man with one eye, or ' a man with a limb defective or redundant, be even
* a servant
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^ a s^TVUit of the giver, him also let his master tct chap. ^ move from the place. ™"
243. ^ Should another BrdhmeUj or a mendicant, come ^ to his htmse for food, let him, having obtained per- ^ mission from the invited BrdhmenSy entertain the ^ stranger to the best of his power.
244. ^ Having brought together all the sorts of food, ' as dressed rice and the like, and sprinkling them ' with water, let him place them before the Brdhmens, ^ who have eaten; dropping some on the blades of ^ cusa-grass, which have been spread on the gfound.
245. ^ What remains in the dishes, and what has ^ been dropped on the blades of cusa^ must be consi- ' dered as the portion of deceased JBrdhmenSy hot girt ^ with the sacrificial thread, and of such as have de- ^ serted unreasonably the women of their own tribe.
246. ^ The residue, that has fallen on the ground
* at the srdddha to the manes, the wise have decided ^ to be the share of all the servants, who are not ^ crooked in their ways, nor lazy and ill-disposed.
247. ^ Before the obsequies to ancestors as far as ^ the sixth degree, they must be performed to a Brdh* ^ men recently deceased; but the performer of them ^ must, in that casey give the srdddha without the ce- ^ remony to the Gods, and oflfer only one round cake; ^ and these obsequies for a single ancestor should be an^
* nually performed on the day of his death:
248. * When, afterwards^ the obsequies to ancestors
o ^ as
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CHAP. ' as far as the sixth degree, - incbisively 6f him, are ^^'- ^ performed according to law, then must the offering ' of cakes be made by the descendants in ^he maimer ' before ordained for the monthly ceremonies.
249. ^ That fool, who, having eating of the srdddha^ ' gives the residue of it to a man of the servile class, ' falls headlong down to the hell, named GUwdtra.
260. ^ Should the eater of a srdddha enter, on the ' same day, the bed of a seducing woman, his ances- ^ tors would sleep for that month on her excrement.
251. ^ Having, by the word swaditam, asked the ' Brdhme7is if they have eaten well, let him give them, ^ being satisfied, water for an ablution, and cour- ' teously say to them: " Rest either at home or here.''
252. ^ Then let the Brdhmens address him, saying ^ swadhd ; for in all ceremonies relating to deceased ' ancestors, the word swadhd is the highest benison.
253. ^ After that, let him inform those, who have ^ eaten, of the food which remains ; and, being ih- \ structed by the Brdhmens^ let him dispose of it, as ' they paay direct.
254. ^ At the close of the srdddha to his ancestors, ^ he must ask, if the Brdhmens are satisfied, by the ' word swadita; after that for his family, by the word ' susruta; after that for his own advancement, by the ' word sampanna; after that, which has been offered ^ to the gods, by the word ruehita,
255. ' The
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255. - The afbenioQi^ the cum-gnBB^ the cleanBing chap. ^ of the ground^ the tilasy the liberal gifts of food, °'-
^ the due preparation for the repast, and the company ^ of most exalted Brahmens^ are true riches in the
* obsequies to ancestors.
256. * The blM^s oi emuy the holy tes^, the fore- ^ noon, all the oblations, which will presently be enu- ' meratedy and the purification before mentioned, are to ^ be considered as wealth in the srdddha to the gods :
257. ^ Such wild grains as are eaten by hermits, 1 milk, the juiee of ; the moon-plant, meat untainted, ' and salt unprepared by art, are held things fit, in ^ their own nature, for the last mentioned oflering.
258. ^ Having dismissed the invited Brdhmensy keep* ' ing his npnd attentive, and his speech suppressed, ^ let him, after an ablution, look toward the south, ^ and ask these blessings of the Pitrts:
259. * ** May generous givers abound in our house! ^ may the scriptures be studied, and progeny increase,
* in it ! may faith never depart from us! and may we ^ have much to bestow on the needy !'*
260. ^ Thus having ended the srdddhay l^t hiv causie ^ a cow, a priest, a kid, or the fire, to devour what ^ remains of the cakes ; or let him cast them into the
* waters.
261. ^ Some make the offi^ng of the round cakes ^ after the repast of the Brdhmens ; some cause the
o 2 * birds
V
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100 ON MARRIAGE; OR
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III.
c
fire.
262. ^ Let a lawful wife, ever dutiful to her lord^ ^ and constantly honouring his ancestors, eat the mid-
* dlemost of the three cakes, or that offered to his
* paternal grandfather ^ with due ceremonies, praying
* for offspring :
263. * So may she bring forth a son, who will be
* long-lived, famed, and strong-minded, wealthy, hav- ' ing numerous descendants, endued with the best of ' qualities, and performing all duties religious and civil.
264. * Then, having washed both his hands and
* sipped water, let him prepare some rice for his pa- ' temal kinsmen; and, having given it them with due ' reverence, let him prepare food also for his mater-
* nal relations.
265. ' Let the residue continue in its place, until ' the Brdhmens have been dismissed ; and then let him
* perform the remaining domestick sacraments.
266. ' What sort of oblations, given duly to the" ' manes, are capable of satisfying them, for a long
* time or for eternity, I will now declare without omis-
* sion.
267. * The ancestors of men are satisfied a whole
* month with tila^ rice, barley, black lentils or vetches, ' water, roots, and fruit, given with prescribed cere-
* monies;
268. * Two
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J
266. ' Two months, with fish; three months, with chap. venison; four, with mutton; five, with the flesh of ^• mch birds, as the twice-born may eat;
269. ^ Six months, with the flesh of kids; seven, with that of spotted deer; eight, with that of the deer, or antelope, called ina; nine with that of the tutu:
270. ^ Ten months are they satisfied with the flesh of wild boars and wild buffalos; eleven, with that of Tobbiis OT hares, and of tortoises;
271. ^ A whole year with the milk of cows, and food made of that milk ; from the flesh of the long-eared white goat, their satisfaction endures twelve years.
272. ^ The potherb cdlasdca^ the fish mahdsalcay or the diodauy the flesh of a rhinoceros, or of an iron- coloured kid, honey, and all such forest graiiis as are eaten by hermits, are formed for their satisfac- tion without end.
273. * Whatever pure food, mixed with honey, a man offers on the thirteenth day of the moon, in the season of rain, and under the lunar asterism Maghd, has likewise a ceaseless duration.
274. * ** Oh! may that, man, say the fnanesy be bom in our line, who may give us milky food, with ho- ney and pure butter, both on the thirteenth of the moon, and when the shadow of an elephant falls to the east!"
275. ^ Whatever a man, endued with strong faith,
^ piously
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102 . ON M ARBIAQB ; OR .
CHAP.- * piously offers, as the law has, directed, heeoia«8, a ™- ^ perpetual unperishable gratifieatibn to his. ancestors in ^ the other world:
276. %The tenth and^o forth, except the fonr- ^ teenth, in the dark half of the month, :are, the lunar ' days most approved for' s&caiM; obsequies: .>as they ^ are, so are not the others.
277. ^ He, who does honour to the manes, on even ^ lunar days, and under even lunar stations, enjoys all ^ his desires ; on odd lUnar days, and under odd lunar ^ asterisms, he procures a» iUustirious race.
278. ^ As the latt6r, or dark, half of the month ^ surpasses, for the celebration of obsequies, the for- ' mer, , or hright half, so the latter half of the day siu*- ^ passes, fi»r the same purpose, the.for^>OT .half of it.
279. ^ The oblation to ancestors must be duly ^ made, even to the conclusion of it with the distribu- ^ tion to the servants (or even to the close of life), ^ in the form prescribed^ by a Brdhmen wearing his ^ thread cm his right shoulder, proceeding from left to ^ right, without remissness, and with eti^a-grass in his ^ hand.
280. ^ Obsequies must not be performed by night; * since the night is called r^c^hasi, or ir^ested by de- ' mons; nor while the sun is rising or setting, nor when ^ it has just risen.
281. ^ A house-keeper, unable to give a monthly re- ^ pasty may perform obsequies here below, according
' to
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to the sacred ordinance^ only thrice a year, in the chap. seasons of hdmantaj grishma^ and vershd; but the ^^^• five sacraments he must perform daily.
282. ^ The sacrificial oblation at obsequies to ances- tors, is ordained to be made in no vulgar fire; nor should the monthly srdddha of that Brdhmen, who keeps a perpetual fire, be made on any day, except on that of the conjunction.
283. * When a twice-boni man, having performed his ablution, offers a satisfaction to the manes with water only, being unable to give a repast^ he gains by that offering all the fruit of a srdddha.
284. ^ The wise call our fathers, VasiLs; our paternal grandfathers, Rudras; our paternal great grandfathers, Aditya^ (that is, all are to be revered as deities^ ; and to this effect there is a primeval text in the r^da.
285. ' Let a man, who is able, continually feed on vighasay and continually feed on amrita : by vighasa is meant the residue of a repast at obsequies ; and by amrita^ the residue of a sacrifice to the gods.
286. ^ This complete system of rules, for the five sacraments and the like, has been declared to you : now hear the law for those means of subsistence, which the chief of the twice-born may seek.
CHAP.
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CHAP. IV.
On Economicks ; and Prwate Morak*
CHAP. 1. * Let a Brdhmen, having dwelt with a preceptor ^V- * during the first quarter of a man's life, pass the se- ' cond quarter of human life in his own house, when ' he has contracted a legal marriage.
2. ^ He must live, with no injury, or with the least ^ possible injury, to animated beings, by pursuing those ^ means of gaining subsistence, which are strictly pre- ^ scribed by law, except in times of distress:
3. ^ For the sole purpose of supporting life, let him ^ acquire property by those irreproachable occupations, ^ which are peculiar to his class, and unattended with ^ bodily pain.
4. ^ He may live by rita and amrita^ or, if necessary,
* by mritay or pramritay or even by satydnrtta ; but never
* let him subsist by swavritti:
5. ^ By ntuy must be understood lawful gleanuig and ^ gathering; by amnfa^ ,what is given unasked; by ^ mritay what is asked as alms ; tillage is called pra- ' mrita;
6. * Traffick and money-lending are satydnrtta; even ^ by them, when he is deeply distressed^ may he support ^ life; but service for hire is named swavrittiy or dog- ^ living y and of course he must by all means avoid it.
7. ' He
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ON ECONOMICKS. 105
7. ^ He may either store up grain for three years ; or chap. * garner up enough for one year: or collect what may ^^• ^ last three days; or make no provision for the mor- row.
(
8. * Of the four Brdhmens keeping hou^e^ who follow those four different modes^ a preference is given to the last in order successively; as to him^ who most completely by virtue has vanquished the world:
9- ^ One of them subsists by all the six means of live- lihood; another by three of them; a tlm*d, by two only ; and a fourth lives barely on continually teach- ing the P^Sda.
10. ^ He, who sustains himself by picking up grains and ears, must attach himself to some altar of con- secrated fire, but constantly perform those rites only, which end with the dark and bright fortnights and with the solstices.
11. * Let him never, for the sake of a subsbtence, have recourse to popular conversation; let him live by the conduct of a priest, neither crooked, nor art- ful, nor blended with the manners of the mercantile class.
12. * Let him, if he seek happiness, be firm in per- fect content, and check all desire of acquiring more than he possesses; for happiness has its root in con- tent, and discontent is the root of misery.
13. * A Brdhmen keeping house, and supporting him- self by any of the legal means before-mentioned,
p ^ must
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lOd ON EC0N0MICK8 j
CHAP. ^ must discharge these following duties^ which conduce ^^' * to fame, length of life, and beatitude.
14. * Let him daily witho.ut sloth perform his pe- ^ culiar duty, which the Fl^da prescribes; for he, who ^ performs that duty, as well as he is able, attains the ^ highest path . to supreme bliss.
15. ^ He must not gain wealth by musick or dancings ' or by any art that pleases the sense ; nor by any pro- ' hibited art ; nor, whether he be rich or poor, must ' he receive gifts indiscriminately.
16. ^ Let him not, from a selfish appetite, be strong- ' ly addicted to any sensual gratification; let him, by ^ improving his intellect, studiously preclude an exces- ' sive attachment to such pleasures, even though lawful.
17. ^ All kinds of wealth, that may impede his read- ^ ing the VSday let him wholly abandon, persisting by ' aU means in the study of scripture ; for that will be ' found his most beneficial attainment.
18. ^ Let him pass through this life, bringing his ap- ^ parel, his discourse, and his frame of mind, to a con- ' formity with his age, his occupations, his property, ' his divine knowledge, and his family.
19. * Each day let him examine those holy books,
* which soon give increase of wisdom ; and those, which ' teach the means of acquiring wealth ; those, which
are salutary to life ; and those nigcmmsy which are
• explanatory of the Veda;
20. ^ Since, as far as a man studies completely the
* system
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AND PRIVATR MORALS.
107
system of sa^ared literature, so far only can he become chap. eminently learned, and so far may his ieaming shine brightly,
21. ^ The sacramental oblations to sages, to the gods, to spirits, to men, and to his ancestors, let him con- stantly perform to the best of his power.
22. ^ Some, who well know the ordinances for those oblations, perform not tJways externally the five great sacraments, but continually make* offerings in their own organs of sensation and intellect :
23. ^ Some constantly sacrifice their breath in their speech, when they instruct others, or praise God aloud, and their speech in their breath, when they meditate in silence ; perceiving in their speech and breath, thus employedy the unperishable fruit of a sacrificial offer- ing:
24. ^ Other Brdhmens incessantly perform those sacri- fices with scriptural knowledge only; seeing with the eye of divine learning, that scriptursd knowledge is the root of every ceremonial observance.
25. ^ liCt a Brahmen perpetually make oblations tq consecrated fire at the beginning and end of day and night, and at the close of each fortnight, or at the conjunction and opposition :
26. ^ At the season, when old grain is usually con- smned, let him offer new grain for a plentiful har- vest ; and at the close of the season, let him per- form the rites called adhwara ; at the solstices let him
p 2 ^ sacrifice
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108 ON ECONOMICKS;
CHAP. ^ sacrifice cattle ; at the end of the year^ let his obla- ^^- ^ tions be made with the juice of the moon-plant.
27. ^ Not having offered grain for the harvest^ nor ' cattle dt the time of the solstice j let no Brahmen^ who ^ keeps hallowed fire, and wishes for long life, taste
' * rice or flesh ;
28. ^ Since the holy fires, not being honoured with ^ new grain and with a sacrifice of cattle, are greedy ^ for rice, and flesh, and seek to devour his vital spirits.
29. ^ Let him take care, to the utmost of his power, ^ that no guest sojourn in his house unhonoured with ^ a seat, with food, with a bed, with water, with escu- ' lent roots, and with fruit :
30. * But, let him not honour with his conversation ' such as do forbidden acts; such as subsist, like cats, ^ by interested craft; such as believe not the scripture; ^ such as oppugn it by sophisms; or such as live like ' rapacious water-birds,
31. ^ With oblations to the gods and to ancestors, ' let him do reverence to Brdhmens of the second order, ^ who are learned in theology, who . have returned home ^ from their preceptors, after having performed their re- ^ ligious duties and fully studied the Veda ; but men of ^ an opposite description let him avoid.
32. ' Gifts must be made by each house-keeper, as ' far as he has ability, to religious mendicants, though ^ heterodox ; and a just portion must be reserved, with-
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AND PRIVATE MORALS. 109
* out inconvenience to his family^ for all sentient beings^ chap.
* animal and vegetable. '
33. ^ A priest, who is master of a family, and pines ^ with hunger, may seek wealth from a king of the mi-- ^ Utary clasSy from a sacrificer, or his own pupil, but ^ from no person else, unless all other helps fail: thus ^ will he shew his respect for the law.
34. ^ Let no priest, who keeps house, and is able to ^procure foody ever waste himself with hunger; nor,
* when he has any substance, let him wear old or sordid ^ clothes,
35. ^ His hair, nails, and beard, being clipped; his ^ passions subdued ; his mantle, white ; his body, pure ; ^ let him diligently occupy himself in reading the FlkUi, ^ and be constantly intent on such acts, as may be
* salatary to him.
36. ^ Let him carry a staff of Flhtu, an ewer with ^ water in it, a handful of cu^a-gras9, or a copy of the ^ P^eda; with a pair of bright golden rings in his ears.
3ff, * He must not gaze on the sun, whether rising or ^ setting, or eclipsed, or reflected in water, or advanced ^ to the middle of the sky,
38. * Over a string, to which a calf is tied, let him not ^ step ; nor let him run, while it rains ; nor let him look ' on his own image in water : this is a settled rule.
39." ^ By a mound of earth, by a cow, by an idol, ^ by a Brdhmen, by u pot of clarified butter, or of
* honey.
L-
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1 10 ON ECONOMICKS 5
CHAP. ^ large trees well known m the district, let him pass ^ with his right hand toward them.
40. ' Let him not, though mad with desire., approach ^ his wife, when her courses appear ; nor let him then
* sleep with her in the same bed;
41. ^ Since the knowledge, the manhood, the strength,
* the eye-sight, even the vital spirit of hini, who ap- ^ proaches his wife thus defiled, utterly perish;
42. ^ But the knowledge, the manhood, the strength, ^ the sight, and the life of him, who avoids her in that
* state of defilement, are greatly increased.
43. ^ Let him neither eat with his wife, nor look at ^ her eating, or sneezing, or yawning, or sitting care- ^ lessly at her ease;
44. ^ Nor let a Brdhmen^ who desires manly strength,
* behold her setting off her eyes with black powder, or ^ scenting herself with essences, or baring her bosom, ^ or bringing forth a child.
45. ^ Let him not eat his food, wearing only a ' single cloth ; nor let him bathe quite naked ; nor let ' him eject urine or feces in the highway, nor on ashes, ' nor where kine are grazing.
46. * Nor on tilled ground, nor in water, nor on ^ wood raised for burning, nor, unless he he in great
* needy on a mountain, nor on the ruins of a tenq)le, ^ nor at any time on a nest of white ants;
47. 'Nor
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AND PRIVATE MORALS. 1 1 1
47. ^ Nor in ditches with living creatures in th^ti^ chap. ^ nor walkings nor standing, nor on the bank of a ^^'
^ river, nor on the sununit of a mountain :
48. ' Nor let him ever eject them, looking at things ' moved by the. wind, or at fire, or at a priest, or at ^ the sun, or at water, or at cattle;
49. ' But let him void his excrements, having co-
* vered the earth with wood, potsherds, dry leaves ^ and grass, or the like, carefully suppressing his ut- ^ terance, wrapping up his breast and his head:
50. ^ By day let him void them with his face to
* the north ; by night, with his face to the south ; at ^ sunrise and at sunset, in the same maimer as by day ;
51. ^ In the shade or in darkness, whether by day ' or by night, let a Brahmen ease nature with hisface ^ tiumed as he pleases; and in places where he fears ^ injury to life from wild beasts or from reptiles.
62. ^ Of him, who should urine against fire, against ^ the sun or the moon, against a twice-born man, a ^ cow, or the wind, all the sacred knowledge would
* perish.
63. ^ Let him not blow the fire with his mouth ; let ^ him not see his wife naked; let him not throw any
* foul thing into the fire; nor let him warm his feet ' in it;
54. ^ Nor let him place it in a chafing dish under his ' bed; nor let him stride over it; nor let him keep
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112 ON£CONOMICK6;
CHAP. ^ it, while he sleeps^ at his feet: let him do nothing ^^- ^ that may be injurious to life.
65, ^ At the time of sunrise or sunset, let him not ^ eat, nor travel, nor lie down to rest ; let him not ^ idly draw lines on the ground ; nor let him take off ^ his own chaplet of flowers.
56. * Let him not east into the water either urine ^ or ordure, nor saliva, nor cloth, or any other thing,
* soiled with impurity, nor blood, nor any kinds of ^ poison.
67. ^ Let him not sleep alone in an empty house ; ^ nor let him wake a sleeping man superiour to himself
* in wealth cmd in learning ; nor let him speak to a wo-
* man at the time of her courses ; • nor let him go to
* perform a sacrifice, unattended hy an officiating priest
58. * In a temple of consecrated JirCy in the pasture ^ of kine, in the presence of JBrahmensj in reading
* the VHa^ and in eating his food, let him hold out ^ his right arm uncovered.
59. * Let him not interrupt a cow while she is drink- ^ ing, nor give notice to any, whose milk or water she
* drinks; nor let him, who knows right from wrongs ^ and sees in the sky the bow of Indra, show it to ^ any man.
60. ^ Let him not inhabit a town, in which civil
* and religious duties are neglected; nor, for a long ' time, one in which diseases are frequent; let him
' not
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AND PRIVATE MORALS. 113
* not begin a journey akme : let him not reside long chap. ^ on a mountain. iv.
61. * Let him not dwell in a city governed by a
* Sddra king, nor in one surrounded with men unob-
* servant of their duties, nor in one abounding with ^ professed heretieks, nor in one swarming with low- ' bom outcasts.
62. ^ Let him eat no vegetable, from which the oil ^ has been extracted; nor indulge his appetite to sa-
* tiety ; nor eat either too early or too late ; nor take ^ oMf food in the evening, if he have eaten to fulness ^ in the morning.
63. ^ Let him make no vain corporeal exertion : let ^ him not sip water taken up with \n%' closed fingers: \ let him eat nothing placed in his lap : let him never \ take pleasure in asking idle questions.
64. * Let him neither dance nor sing, nor play on ^ musical instruments, except in religious rites; nor ^ let him strike his arm, or gnash his teeth, or make ^ a braying noise, though agitated by passion.
65. ^ Let. him not wash his feet in a pan of mixed
* yellow metal; nor let him eat from a broken dish,
* nor where his mind is disturbed with anxious appre- ' hensions.
66. ^ Let him not use either slippers or clothes, or ^ a sacerdotal string, or an ornament, or a garland, ^ or a waterpot, which before have been used by "^ another.
Q 67. ' With
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114 ON ECONOMICK 8 ;
CHAP. 67. ^ ^th untrained beasts of burden let him not
^' ^ travel; nor with such^ as are oppressed by hunger
^ or by disease; jior with such as have imperfect
* homs^ eyes, or hoofs ; nor with such as have rag-
^ ged tails:
68. ^ But let him constantly travel with beasts well ^ trained, whose pace is quick, who bear all the marks ^ of ^ good breeds who have an agreeable colour, and ' a beautiful form; giving them very little pain with ^ his whip.
69. ^ The sun in the sign of Canyh, the smoke of a ' burning corse, and a broken seat, must be shunned : ^ he must never cut his own hair and nails, nor ever ^ tear his nails with his teeth.
70. ^ Let him not bteak inoiild or clay without cause : ^ let him not cut grass with his nails ; let him neither ' indulge any vain fancy, nor do any act, that can ^ bring no future advantage :
71. * He, who thus idly breaks clay, or cuts grass, ^ or bites his nails, will speedily sink to ruin ; and so ' shall a detracts, and an unclean person.
72. ' Let him use no contumelious phrase : let him ' wear no garland except on his hair : to ride on the ^ back of a bull or a cow, is in aU modes culpable.
73. ^ Let him not pass, otherwise than by the gate, ' into a walled town, or an inclosed house; and by ' night let him keep aloof from the roots of trees.
74. ' Never
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AND PRIVATE MORALS. 115
74. ^ Never let him play widi dice : let him not chap. ^ put off his sandals with his hand : let him not eat, ^^*
^ while he reclmes on a bed, nor what is placed in ^ his hand, or on a bench;
75. ' Nor, when the sun b set, let him eat any ^ thing mixed with tila; nor let him ever in this world
* sleep quite naked ; nor let him go any whither with ^ a remnant .of food in his mouth.
76. ^ Xiet him take his food, having sprinkled his ^ feet with water; but never let him sleep with his ^ feet wet : he, who takes his food with his feet so ^ sprinkled, will attam long life.
77. ' Let him never advance into a place undistin- ^ guishable by his eye, or not easily passable: never ^ let him look at urine or ordure; nor let him pass
* a river swimming with his arms.
78. ' Let not a man, who desires to enjoy long Ufe, ^ stand upon hair, nor upon ashes, bones, or pot- ^ sherds, nor upon seeds of cotton, nor upon husks ^ of grain.
79. ^ Nor let him tarry even under the shade of the ^ same tree with outcasts for great crimes, nor with ^ Chanddlas^ nor with Puccasas, nor with idiots, nor ^ with men proud of wealth, nor with, washermen and ^ other vile persons, nor with Antyavasdyins.
80. * Let him not give even temporal advice to a Sd- ^ dra; noi,- except to his own servant^ what remains
Q 2 * from
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1 16 ON ECONOMICKg ;
CHAP. ^ from his table; nor clarified butter^ erf which part
^^' ^ has been offered to the gods; not let him in person
^ give spiritual counsel to such a man^ nor person-
^ ally inform him of the legal expiation for his sin:
81. * Surely he, who declares the law to a servile ' man, and he, who instructs him in the mode of ^ expiating sin, except hy the intervention of a priest^ ^ sinks with that very man into the hell named As- ^ amvrita.
82. ^ Let him not stroke his head with both hands; ^ nor let him even touch it, while food remains in ^ his mouth; nor without bathing it^ let him bathe ^ his body.
83. ^ Let him not in anger lay hold of hair, or ' smite any one on the head; nor let him, after his
* head has been rubbed with oil, touch with oil any ^ of his limbs.
84. * From a king, not bom in the military class, ' let him accept no gift, nor from such as keep a
* slaughter-house, or an oil-press, or put out a vintner's ^ flag, or subsist by the gain of prostitutes :
85. * One oil-press is as bad as ten slaughter-houses;
* one vintner's flag, as ten oil-presses; one prostitute, ^ as ten vintner's flags ; one such king, as ten pros-
* titutes ;
86. ^ With a slaughterer, therefore, who employs ^ ten thousand slaughter-houses, a king, not a soldier
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AND PRIVATE MORALS. 117
^ hy birth, is declared to be on a level; and a gift chap.
* from him is tremendous. ^^•
87. * He, who receives a present from an avaricious ^ king and a transgressor of the sacred ordinances, ^ goes in succession to the following twenty-one hells :
88. * Tdmisra, Andhatdmisray Mahdratirava, Raurava, ^ NaracUj Cdlasutra, and Mahdnaraca;
89. ^ Sanjivana, Mahavichiy Tapana, Sampratdp€may
* Sanhdta, Sacdcdla, Cudmalay Ptitimrtttica ;
90. ^ LdhasancUy or iron-sjHked, and Bijhha, Pan- ^ thdna, the river Sdlmall, AsipcUravana^ or the sward-
* leaved forest, and Ldhdngdraca, or the pit of red-hot ' charcoaL
91. * BrdhmenSj who know this law, who speak the ' words of the Veda, and who seek bliss after death,
* accept no gifts from a king.
92. ^ Let the house-keeper wake in the time sacred
* to Bra'hmi', the goddess of speech, that is, in the last
* watch of the night: let him then reflect on virtue ^ and virtuous emoluments, on the bodily labour, which
* they require, and on the whole meaning and very
* essence of the Feda.
93. ^ Having risen, having done what nature makes
* necessary, having then purified himself and fiixed his ^ attention, let him stand a long time repeating the
* gdyatrl for the first or morning twilight ; as he must, ^ for the last or evening twilight in its proper time.
94. ' By
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118 ONECONOMICKS;
CHAP. 94. ^ By continued repetition of the giyatrty at the ^ twilights, the holy sages acquire length of days, per- ^ feet knowledge, reputation during life, fame after
* death, and celestial glory.
95. ^ Having duly performed the updcarma, or db- ' mestick ceremony with sacred fire^ at the full moon ^ of Srdvanay or of Bhddraj let the Brdhmefij fuUy
* exerting his intellectual powers, read the Vddas f during four months and one fortnight :
96. * Under the lunar asteri&lm Pmhyuy or on the ' first day of the bright half of Mdgha^ and in the ^ first part of the day, let him perform, out of the
* town, the ceremony called the utserga of the J^Sdas.
97. * Having performed that ceremony out of town, ^ as the law directs, let him desist from reading
* for one intermediate night winged uuith two daysj or ^ for that day and that following night only ;
98. ^ But after that intermission^ let him attentively ^ read the V4das in the bright fortnights ; and in the
* dark fortnights let him constantly read all the V^- ^ ddngas.
99. ^ He must never read the Fi^€la without accents
* and letters well pronounced; nor ever in the pre* ^ sence of Stldras; nor, having bun to read it in the ^ last watch of the nighty must he, though fatigued, ^ sleep again.
100. ^ By the rule just mentioned let him conti* ' nually , with his faculties exerted, read the MantraSy
^ or
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AND PAIVATB MORALS. 119
^ or hcdy textS) coiiq)osed in regular measures; and, chap. * when he is under no restraint^ let him read both ^^' ^ the Mantras and the Brdhmenas^ or chapters on the ^ attributes of God.
101. ^ Let a reader of the l^eda, and a teacher of ^ it to bis pupils, in the form prescribed, always avoid ^ reading on the following prohibited days.
102. * By night, when the wind meets his ear, and ^ by day when the dust is coHected, he must not read ^ in the season of rain; since both those thnes are ^ declared unfit (or readmg, by such as know when ' the Vkla ought to be read.
103. ^ In lightning, thundery and. rain, or during the ^ fall of large fireballs on all sides, at such times ^ .Mbnu has ordained the heading of scripture to be ^ deferred till the same time next day.
104. ^ When the priest perceives those accidents oc- curring at onoe, while his fires are kindled for
' morning and evening sacrifices, then let him know,- ^ that the VlMa must not be read; and when clouds ' are seen gathered out of season.
105. ^ On the occasion of a preternatural sound from ^ the sky, of an ^uthquake, or an obscuration of the ^ heavenly bodies, even in due season, let him know, ^ that his reading must be postponed till the proper * time:
106. ^ But if, while his fires are blazing, the sound ' of lightning and thunder is heard without rain, his
* reading
i.
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120 ON ECONOMICES ;
CHAP. ^ reading must be discontinued, only while the phe- ^ nomenon lasts; the remaining event, or rain al'So, ^ happening, it must cease for a night and a day.
107. ^ The reading of such, as wish to attain the ^ excellent reward of virtue, must continually be sus- ^ pended in towns and in cities, and always v^ere an ^ oflfensive smell prevails.
108. ^ In a district, through which a corpse is carried, ' and in the presence of an unjust person, the reading ' of scripture must cease ; and while the sound of ' weeping is heard; and in a promiscuous assembly of
* men.
109. ' In water, near midnight, and while the two ^ natural excretions are made, or with a remnant of
* food in the mouth, or when the srdddha has recently
* been eaten, let no man even meditate in his heart
* on the holy texts.
110. * A learned Brdhmen, having received an invi- ^ tation to the obsequies of a single ancestor, must
* not read the Fi^da for three days; nor when the ' king has a son bom; nor when the dragon's head ^ causes an eclipse.
111. ^ As long as the scent and unctuosity of per- ^ fumes remain on the body of a learned priest, who ^ has partaken of an entertainment, so long he must ^ abstain from pronouncing the texts of the Feda.
112. ^ Let him not read lolling on a couch, nor ^ with his feet raised on a bench, nor with his thighs
* crossed,
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AND PRIVATE MORALS. 121
^ crossed, nor having lately swallowed meat, or the chap. ^ rice and other food given on the birth or death of ^^" ^ a relation ; v,
113. ' Nor in a cloud of dust, nor while arrows
* whiz, or a lute sounds, nor in either of the twilights,
* nor at the conjunction, nor on the fourteenth day, ^ nor at the opposition, nor on the eighth day^ of ' the moon:
114. * The dark lunar day destroys the spiritual ' teacher; the fourteenth destroys the learner; the ^ eighth and the day of the full moon destroy, all re- ' membrance of scripture ; for which reasons he must ^ avoid reading on those lunar days.
115. ^ Let no Brdhmen read, while dust falls like ^ a shower, nor while the quarters of the firmament ' are inflamed, nor while shakals yell, nor while * dogs ' bark or yelp, nor while asses or camels bray, nor ^ while men in company chatter.
116. ' He must not read near a cemetery, near a
* town, or in a pasture for kine ; nor in a mantle ^ worn before at a time of dalliance; nor having just
* received the present usual at obsequies:
117* ^ Be it an animal, or a thing inanimate, or
* whatever be the gift at a srdddha, let him not,
* having lately accepted it, read the Vhda; for such a ^ Bnihhien is said to have his mouth in his hand.
118. * When the town is beset by robbers, or an ^ alarm has been rais^ by fire, and in all terrours
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ON ECONOMICKS ;
CHAP. IV.
from stmnge ipbenomeaa^ let bum know^ that hi» lec- ture muftt be fi(uspended tiU the due time c0er the cause of terrour be ceased.
119. * The suspeiB^km 6f rfeftding scripture, after a pierformanee of the updcarma and utsergUy must foe for three whole.- nights^ hy the m more them knowledge; fdso for one- day and nighty on the eighth lunar days which follow those ceremo- nies^ and on the nights at the close of the ^seasons.
120. ^ Never let him read on horseback, nor on a tree, nor on an elephant, nor in a boat, nor on an ass, nor on a.cameU nor standing cm barren ground, nor borne in a carriage ;
121. ^ Nor ^during a verbal altercation, nor during a mutual assault, nor with an army, nor in battle, nor after food, while his hand is moist from washingy nor with an indigestion, nor after voipiting, nor with sour eructations ;
122. * Nor without notice to a guest just arrived, nor while the wind vehemently blows, nor when blood gushes from his body, nor when it is wounded by a weapon.
123. ^ While the strain, of the Sdman meets his ear, he shall not read the Richy or the Yajnsh; nor any part of the Viduy when he has just concluded the whole ; nor any other part^ when he has just finished the book entitled Aranyaca:
124. * The Bxgvida is held sacred to the gods ; the
^ Yajurvida
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'
AND PmVATfi MORALS.
123
TV,
¥4iJi€rvMa rehUei t6 mahkiud;^^ i^b SSnavSda con- chAp. .eenis tbe mioies of anceetors, aiul the sound of it, when chmUedy raises therefore a ttotion of something impure.
125. ^ Knowing this collection of rulesy let the learn- ed read the V4da on every lawful day, having first repeated in order the pure essence of the three
VediiSj namely, the pranava^ the vydkrztis, and the gdt/atrl.
126. ^ If a heast used in agriculture, a frog, a cat, a dog, a snake, an ichneumon, or a rat, pass between the lecturer and his pupil, let him know, that the lecture must be intermitted for a day and a night.
127. ^ Two occasions^ when the P^a must not be read, let a Brahmen constantly observe with great care ; namely , when the place for reading it is im- pure, and when he is himself unpurified.
128. ^ On the dark night of the moon, and on the eighth, on the night of the full moon, {bid on the fourteenth, let a Brahmen^ who keeps house, be continually chaste as a student in theology, even in the season of nuptial embraces.
129. ^ Let him not bathe, having just eaten; nor while he is aflUcted with disease ; nor in the middle of the night ; nor with maiiy clothes ; nor in a pool of water imperfectly known.
130. * Let him not intentionally pass over the shadow ^ of sacred imagesr^ of a natural or spiritual father, of
R 2 ^ a king.
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124 ON ECOMOMICKSs
CHAP. * a king, of a Brdhmen, who keeps house, or of any
^^' ^ reverend personage ; nor of a red-haired or copper-
' coloured man; not of one who has just performed a
* sacrifice.
131. * At noon or at midnight, or having eaten flesh
* at a srdddhuy or in either of the twilights, let him
* not long tarry, where four ways meet.
132. ^ He must not stand knowingly near oil and ^ other things, with which a man has rubbed his body, ' or water, in which he has washed himself, or feces ^ and urine, or blood, or mucus, or any thing chewed ^ and spitten out, or any thing vomited.
133. ' Let him show no particular attention to his
* enemy, or his enemy's friend, to an unjust person, ^ to a thief, or to the wife of another man ;
134. ' Since nothing is known in this world so ob- ^ structive to length of days, as the culpable atten- ' tion of a* man to the wife of another.
135. * Never let him, who desires an increase of
* wealth, despise a warriour, a serpent, or a priest ' versed in scripture, how mean soever they may ap- ^ pear;
136. ^ Since those three, when contemned, may de- ' stroy a man ; let a wise man therefore always beware ^ of treating those three with contempt:
137. ' Nor should he despise even himsdf on aeooont
♦ of
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AND miVATE MOBALS. 126
of prevtoua HiisoarriageB : let him pursue fortunte till chap. death, nor ever think her hard to be attained. ^^*
138. ^ Let him say what is true, but let hirii say what is pleasing; let him speak no disagreeable truth, nor let him speak agreeable falsehood: this is a primeval rule.
139. ^ Let him say ** well and good/' or let him say ** well'' only; but let him not maintain fruitless enmity and altercation with any man.
140. * Let him not journey too early in the morn- ing or too late in the evening, nor too near the mid-day, nor with an unknown companion, nor alone, nor with men of the servile class.
141. * Let him not insult those, who want a limb, or have a limb redundant, who are unlearned, who are advanced in age, who have no beauty, who have no wealth, or who are of an ignoble race,
142. ^ Let no priest, unwashed after food, touch with his hand a cow, a Brdkfnen, or fire ; nor being in good health and unpurified, let him even look at the luminaries in the firmament :
143. ^ But, having accidentally touched them before his purification, let him ever sprinkle, with water in the palm of his hand, his oi^ns of sensation, all his limbs, and his navel.
144. ' Not being in pain from disease, let him never without cause touch the cavities of his body; and carefully let him avoid his concealed hair.
145. ' Let
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126 ON ECONOMICKS
CHAP. 145. ^ Let him be intent on ffho^e propiHovs^ ob^er* ^^' ^ varices which lead to good fwtune^ and on the dis- S charge of his customary duties^ his body and mind ^ being pure, and his members kept in subjection; ^ let him constantly without remissness repeat the ^ g^y^i^^^j and present his oblation to fire:
146. ^ To those, who are intent on good fortune and
* on the discharge of their duties, who are always pure,
* who repeat the holy text and make oblations to fire, ' no calamity happens.
147. ' In due season let him ever study the scrip- ^ ture without negligence ; for the sages call that his
* principal duty : every other duty is declared to be '' subordinate.
148. * By reading the Veda continually, by purity of
* body and mind, by rigorous devotion, and by doing
* no injury to animated creatures, he brings to re- ' membrance his former birth :
149. * A Urdhmen^ remembering his former birth, ' again reads the V^da^ and, by reading it constantly, ^ attains bliss without end.
150. ' On the days of the conjuaction and opposi- ' tion, let him constantly make those oblations, which ^ are hallowed by the gdyatri, and those, which avert
* misfortune; but on the eighth and ninth lunar days ^ of the three dark fortnights after the end of Agra-
* hdyany let him always do reverence to the manes of
* ancestors.
151. ' Far
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AND PRIVATE MORALS. 127
15 L ^ Far from the mai^ioii of holy fire^ let hhn chap.
* remove all ordm'e ; far let him remove water, m which ^^'
* feet have been washed ; far let him rem^ove all rem-
* nants of food, and all seminal impurity.
152. * At the beginning of each day let him dis-
* charge his feces, bathe, rub his teeth, apply a col- ^ lyrimn to his eyes, adjust his dress, and adore the ' gods.
153. * On the dark lunar day, and on the other ^ monthly parvans, let him visit the images of deities, ^ and JSrdhmens eminent in virtue, and the ruler of ^ the land, for the sake of protection, and those whom ^ he is bound to revere.
154. ^ Let him humbly greet venerable men, who
* visit him, and give them his own seat; let him sit ' near them, closing the palms of his hands; and ^ when they depart, let him walk some way behind ' them.
155. ' Let him practise without intermission that ' system of approved usages, which is the root of all ' duty religious and civil, declared at large in the ' scripture and sacred law tracts, together with the ' ceremonies peculiar to each act:
156. * Since by such practice long life is attained;
* by such practice is gained wealth unperishable ; such ' practice baffles every mark of ill fortune:
157. * But, by an opposite practice, a man surely
* sinks to contempt in this world, has always a large
^ portion
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128 ON ECONOMICKS,
CHAP. ' portion of misery, is afflicted with disease and short- ^^' ' lived;
158. ^ While the man, who is observant of approved ^ usages, endued with faith in scripture, and free from ' a spirit of detraction, lives a hundred years, even ' though he bear no bodily mark of a prosperous ' life.
159. * Whatever act depends on another man, that ^ act let him careftiUy shun; but whatever depends on
* himself, to that let him studiously attend ;
160. * All, that dbpends on anotubr, gives pain ; ' and all, that depends on himself, gives pleasure ; ' let him know this to be in few words the definition
* of pleasure and pain.
161. ^ When an act, neither prescribed nor prohibited, > gratifies the mind of him who performs it, let him ^ perform it with dihgence ; but let him avoid its op-
* posite.
162. * Him, by whom he was invested with the sacri-
* ficial thread, him, who explained the Feda or even
* a part of it, his mother, and his father, natural or
* spiritual, let him never oppose ; nor priests, nor cows,
* nor persons truly devout.
163. ' Denial of a future state, neglect of the scrip- ^ ture, and contempt of the deities, envy and hatred, ' vamty and pride, wrath and severity, let him at all - times avoid.
164. ' Let
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AND PRIVATE MORALS. 129
164. * Let him not, when angry, throw a stick at chap. ^ another man, nor smite him with any thing ; unless iv.
^ h6 be a son or a pupil : those two he 'may chastise ^ for their improvement in learning.
165. ^ A twice-born man, who barely assaults a Brdh-
* men with intention to hurt him, shall be whirled ^ about for a century in the hell named Tdmisra;
166. ^ But^ having smitten him in anger luid by de- ^ sign, even with a blade of graas, he shall be bom, ^ in one and twenty transmigrations, from the wombs of
* impure quadrupeds.
167. * He, who, through ignorance of the law, sheds ^ blood from the body of a Brdhmen^ not engaged in ^ battle, shall feel excessive pain in his future life:
168. ^ As many particles of dust as the blood shall ^ roll up from the ground, for so many years shall
* the shedder of that blood be mangled by other ani- ^ mals in his next birth.
169. ^ Let not him then, who knows this lawy even ^ assault a Brdhmen at any time, nor strike him even ^ with grass, nor cause blood to gush from his body.
170. * Even here below an unjust man attains no ^ felicity; nor he, whose wealth proceeds from giving
* false evidence; nor he, who constantly takes delight ^ in mischief
171. * Though oppressed by penury, in consequence ^ of his righteous dealings, let him never give his
s ^ mind
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130
ON ECONOMICKS;
CHAP. * mind to unrighteousness ; for he may observe the '^- ^ speedy overthrow of iniquitous and sinful men,
172. ^ Iniquity, committed in this world, produces ' not fruit immediately, hut, like the earth, in due sea- ' son; and, advancing by little and little, it eradicates ^ the man who committed it.
173. ' Yes; iniquity, once committed, fails not of ' producing fruit to him, who wrought it; if hot in
* his own person, yet in his sons; or, if not in his
* sons, yet in his grandsons:
1 74. * He grows rich for a while through unrighteous- ' ness; then he beholds good things; then it is, that ^ he vanquishes his foes; but he perishes at length ' from his whole root upwards.
175. ^ Let a man continually take pleasure in truth, ^ in justice, in laudable practices, and in purity; let ' him chastise those, whom he may chastise, in a legal ' mode; let him keep in subjection his speech, his arm, ' and his appetite :
176. * Wealth and pleasures, repugnant to law, let ^ him shim ; and even lawful acts, which may cause ' future pain, or be oflFensive to mankind.
177. * Let him not have nimble hands, restless feet,
* or voluble eyes; let him not be crooked in his ways; ' let him not be flippant in his speech, nor intelligent
* in doing mischief.
178. ^ Let him walk in the p^th of good men; the
* path.
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AND PRIVATE MORALS. 131
^ path, in whick his parents and forefathers walked : chap.
* while he moves in that path, he can give no offence. ^^'
179. * Wfth an attendant on consecrated fire, a per-
* former of holy rites, and a teacher of the ^cte, with ^ his maternal uncle, with his guest or a dependant, ' with a child, with a man either aged or sick, with ^ a physician, with his paternal kindred, with his re- ^ lations by marriage, and with cousins on the side of
* his mother,
180. ^ With his mother herself, or with his father,
* with his kinswomen, with his brother, with his son,
* his wife, or his daughter, and with his whole set
* of servants let him have no strife.
«
181. * A house-keeper, who shuns altercation with ^ those jmt mentioned, is released from all secret faults ; ^ and, by suppressing all such disputes, he obtains a ^ victory over the following worlds :
182. * The teacher of the VSda secures him the ^ world of Brahma'; his father, the world of the Sun,
* or of the Prajdpatis ; his guest, the world of Indra ; ' his attendance on holy fire, the world of D^as ;
183. ' His female relations, the world of celestial ' nymphs ; his maternal cousins, the world of the Vis-
* wadSvas ; his relations by affinity, the world of waters ; ^ his mother and maternal uncle give him power on ^ earth;
184. ' Children, old men, poor dependants, and sick
* persons, must be considered as rulers of the pure
s 2 * ether;
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132 ON ECONOmCKS;
CHAP, i ether; his elder brother, as equal to his father; hia
* wife and son, as his own body;
185. ^*His assemblage of servants, as his own shadow; ^ his daughter, as the highest object of tenderness : ^ let him, therefore, when offended by any of those, ^ bear the offence without indignation.
186. * Though permitted to receive presents, let him
* avoid a habit of taking them ; since, by taking many ^ gifts, his divine light soon fades.
187. * Let no man of sense, who has not fully in- ^ formed himself of the law concerning gifts of par-
* ticular things, accept a present, even though he pine ' with hunger.
188. ^ The man who knows not that law, yet accepts ' gold or gems, land, a horse, a cow, food, raiment, ' oils or clarified butter, becomes n ere ashes, like
* wood consumed by fire :
189. ' Gold and gems burn up his nourishment and ' life; land and a cow, his body; a horse, his eyes; ' raiment, his skin ; clarified butter, his manly strength ; ' oils, his progeny.
190. ' A twice-born man, void of true devotion, and
* not having read the /^rfa, yet eager to take a gift, ^ sinks down together with it, as with a boat of stone ' in deep water.
191. ^ Let him then, who knows not the law, be
* fearful of presents from this or that giver ; since an
^ ignorant
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AND PRIVATE MORALS.
133
ignorant man, even by a small gift, may become char helpless as a cow in a bog, ^*
192. ^ Let no man, apprized of this law, present even water to a priest, who acts like a cat, nor to him, who acts like a bittern, nor to him, who is unlearned in the Vdda;
193. * Since property, though legally gained, if it be given to either of those three, becomes preju- dicial in the next world, both to the giver and re- ceiver :
194. ^ As he, who tries to pass over deep water in a boat of stone, sinks to the bottom, so those two ignorant men, the receiver and the giver, sink to a region of torment.
195. ^ A covetous wretch, who continually displays the flag of virtue, a pretender, a deluder of the people, is declared to be the man who acts like a cat : he is an injurious hypocrite, a detractor from the merits of all men.
196. * A twice-born man, with his eyes dejected, morose, intent on his own advantage, sly, and falsely demure, is he, who acts like a bittern.
197. ^ Such priests, as live like bitterns, and such as demean themselves like cats, fall by that sinful conduct into the hell called jindhatdmisra.
198. ^ Let no man, having committed sin, perform ^ a penance, under the pretext of austere devotion,
^ disguising
I
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134 ON ECONOBHCKS;
CHAP. ^^* ^ ceiving both women and low men :
199. ^ Such impostors, though BrcAmens, are despised ' in the next life and in this, by all who pronounce
* holy texts ; and every religious act fraudulently per-
* formed goes to evil beings.
200. ^ He, who has no right to distinguishing marks, ' yet gains a subsistence by wearing false marks of ' distinction, takes to himself the sin committed by ' those who are entitled to such marks, and shall again ' be bom from the womb of a brute animal.
201. ^ Nbvbb let him bathe in the pool of another ^ man ; for he, who bathes in it without licence j takes ' to himself a small portion of the sins, which the ' maker of the pool has committed.
202. ^ He, who appropriates to his own use the ^ carriage, the bed, the seat, the well, the garden,
* or the house of another man, who has not deliver-
* ed them to him, assumes a fourth part of the gmlt ' of their owner.
203. ^ In rivers, in po^ds dug by holy persons, and
* in lakes, let him always bathe ; in rivulets also, and ' in torrents.
204. * A wisB man should constantly discharge all
* the moral duties, though he perform not constantly ^ the ceremonies of religion; since he falls low, if,
* while he performs ceremonial acts only, he discharge ' not his moral duties.
205. ' Never
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AND PRIVATE MORALS. 135
205. ^ Never let a priest eat part of a sacrifice not chap. ' begun with texts of the Vdda, nor of one performed iv.
^ by a common sacrificer, by a woman, or by an eu- ' nuch :
206. * When those persons offer the clarified butter, ' it brings misfortune to good men, and raises aver- ' sion in the deities ; such oblations^ therefore, he must ' carefully shun.
207. ^ Let him never eat the food of the insane, ' the wrathful, or the sick j nor that, on which lice ' have fallen; nor that, which has designedly been ' touched by a foot ;
208. ' Nor that, which has been looked at by the ' slayer of a priest, or by rniy other deadly sinner ^ or ' has even been touched by a woman in her courses, ' or pecked by a bird, or approached by a dog:
209. ^ Nor food which has been smelled by a cow; ^ nor particularly that which has been proclaimed for ' all comers ; nor the food of associated knaves, or of ' harlots ; nor that, which is contemned by the learned ' in scripture ;
210. ^ Nor that of a thief or a publick singer, of a ' carpenter, of an usiurer, of one who has recently ' come from a sacrifice, of a niggardly churl, or of ' one bound with fetters;
211. * Of one publickly defamed, of an eunuch, of
* an unchaste woman, or of a hypocrite : nor any
* sweet thing turned acid, nor what has been kept a
^ whole
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136 ON ECONOMICKS;
CHAP, orts of another;
212. ^ Nor the food of a physician, or of a hunter, or of a dishonest man, or of an eater of orts ; nor that of iuiy cruel person; nor of a woman in child- bed; nor of him, who rises prematurely from table to make an ablution; nor of her, whose ten days of purification have not elapsed;
213. * Nor that, which is given without, due ho- nour to honourable men; nor any flesh, which has not been sacrificed ; nor the food of a woman, who has neither a husband nor a son ; nor that of a foe, nor that of the whole town, nor that of an outcast, nor that on which any person has sneezed;
214. ^ Nor that of a backbiter, or of a false wit- ness ; nor of one, who sells the reward of his sacri- fice ; nor of a publick dancer, or a tailor ; nor of him who has returned evil for good;
215. ^ Nor that of a blacksmith, or a man of the tribe called Mshdda^ nor of a stage-player, nor of a worker in gold or in cane, nor of him who sells weapons ;
216. * Nor of those, who train hunting-dogs, or sell fermented liquor; nor of him who washes clothes, or who dyes them; nor of any malevolent person,; nor of one, who ignorantly suffers an adulterer to dwell under his roof;
217. * Nor
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AND PRIVATE MORALS. 137
217. * Nor of those, who knowingly bear with the chap- ^ paramours of their own wives, or are constantly in ^^*
* subjection to women; nor food given for the dead ^ before ten days of purification have passed ; nor any
* food whatever, but that which satisfies him.
218. ^ Food given by a king, impairs his manly vi* f gour ; by one of the servile class, his divine light ; ^ by goldsmiths, his life; by leathercutters, his good ^ name:
219. ^ Given by cooks and the like mean artizans,
* it destroys his offspring; by a washerman, his mus- ' cular strength; but the food of knavish associates ^ and harlots excludes him from heaven :
220. ^ The food of a physician is purulent; that of ^ a libidinous woman, seminal; that of an usurer, fe-
* culent ; that of a weapon- seller, filthy ;
221. * That of all others, mentioned in order, whose
* food must never be tasted, is held equal by the wise ^ to the skin, bones, and hair of the dead.
222. ^ Having unknowingly swallowed the food of ^ any such persons, he must fast during three days;
* but, having eaten it knowingly, he must perform the
* same harsh penance, as if he had tasted any semi-
* nal impurity, ordure, or urine.
223. ^ Let no learned priest eat the dressed grain ^ of a servile man, who performs no parental obse-
* quies; but, having no other means to live, he may ^ take from him raw grain enough for a single night.
T 224. ' The
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. 138 ON ECONOMICKS;
CHAP. 224. * The deities^ having well oonsidered the food ^^' ' of a niggard, who has read the scripture^, and tl^t ' of an usurer, wbo bestows gifts UberaUy, dieelaised ' the food of both to be equal in quality ;
225. ^ But Brahma', advancing towards the gods, ^ thus addressed them : ^^ Make not that equal, .which '■ in truth is unequal ; since the food of a liberal man ^ is purified by faith, while that of a learned miser is ' defiled by his want of feith in what he has read."
226. ^ Let each wealthy man continually and sedu- ' lously perform sacred rites, and consecrate pools or ' gardens with faith; since those two acts, accom- ^ plished with faith and with riches honestly gained, ' procure an unperishable reward :
227* ^ If he meet with fit objects of benevolence, ' let him constantly bestow gifts on them, both at
* sacrifices and consecrations, to the best of his power
* and with a chearful heaii; ;
228. ^ Such a gift, how small soever, bestowed on ' request without grudging, passes to a worthy object, ' who will secure the giver from all evil.
229. ^ A giver of water obtains content ; a giver of ' food, extreme bliss; a giver of ^ spring; a giver of a lamp, unblemished eyesight;
230. * A giver of land obtains landed property; a ^ giver of gems or gold, long life ; a giver of a hovse, ' the most exalted mansion; a giver of silver, exqui- ^ site beauty;
231. ^ A giver
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AND PRIVATE MORALS. 139
231. * A mvtt of cloihes, the same station with chap. CHAi«DitA; a giver of a horse, the same station with Aswi; a giver of a bull, eminent fortune; a giver of a cow, the mansion of Si/rya ;
282. ^ A giver of a carriage or a bed, an excellent consort; a giver of safety, supreme donrinion; a giver of grain, perpetual delight; a giver of scriptu- ral knowledge, union with God:
233. ^ Among all those gifts, of water, food, kine, land, clothes, tila, gold, clarified butter, and the rest, a gift of spiritual knowledge is consequently the most important;
234. * And for whatever purpose a man. bestows any gift, for a similar purpose he shall receive, with due honour, a similar reward.
235. ^ Both he, who respectftdly bestows a pre- sent, and he who respectfully accepts it, shall go to a seat of bliss ; but, if they act otherwise, to a region of horrour.
236. ^ Let not a man be proud of his rigorous devo- tion; let him not, having sacrificed, utter a false- hood ; let him not, though injured, insult a priest ; having made a donation, let him never proclaim it:
237. * By falsehood, the sacrifice becomes vain ; by pride, the merit of devotion is lost; by insulting priests, life is diminished; and by proclaiming a largess, its fruit is destroyed.
T 2 238. ' Giving
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140 ON ECONOMICKS;
CHAP. 238. ^ Giving no pain to any creature, let him toI- ^^* * lect virtue by degrees, for the sake of acquiring a
* companion to the next world, as the white ant by ^ degrees builds his nest;
239. ^ For, in his passage to the next world, neither ^ his father, nor his mother, nor his wife, nor his son, ^ nor his kinsmen, will remain in his company : hh
* virtue alone will adhere to him.
240. ' Single is each man bom ; single he dies ; sin- ^ gle he receives the reward of his good, and single ^ the punishment of his evil, deeds :
241. * When he leaves his corse, like a log or a
* lump of clay, on the ground, his kindred retire with
* averted faces; but his virtue accompanies his soul.
242. * Continually, therefore, by degrees, let him
* collect virtue, for the sake of securing an insepara-
* ble companion; since with virtue for his guide, he ^ will traverse a gloom, how hard to be traversed !
243. ^ A man, habitually virtuous^ whose oflFences
* have been expiated by devotion, is instantly con-
* veyed after death to the higher world, with a radiant ^ form and a body of ethereal substance.
244. * Hb, who seeks to preserve an exalted rank,
* must constantly form connexions with the highest ' and best families, but avoid the worst and the ^ meanest;
245. * Since a priest, who connects himself with the
' best
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AND PRIVATE MORALS. 141
best and highest of men, avoiding the lowest and chap. worst, attains eminence; but sinks, by an opposite ^^' conduct, to the class of the servile.
246. * He, who perseveres in good actions, in sub- duing his passions, in bestowing largesses, in gentle- ness of manners, who bears hardships patiently, who associates not with the malignant, who gives pain to no sentient being, obtains final beatitude.
247. ^ Wood, water, roots, fruit, and food placed before him without his request, he may accept from all men; honey also, and protection from danger.
248. * Gold^ or other alms, voluntarily brought and presented, but unasked and unpromised, Brahma' considered as receivable even from a, siQuer:
249. ^ Of him, who shall disdain to accept such alms, neither will the manes eat the funeral oblations for fifteen years, nor will the fire convey the bunlt sacrifice to the gods.
250. * A bed, houses, blades of cusa^ perfumes, water, flowers, jewels, butter-milk, ground^ rice, fish, new milk, flesh-meat, and green vegetables;^ let him not proudly reject.
251. ^ When he wishes to relieve his natural parenta or spiritual father, his wife or others, whom he is boimd to maintain, or when he is preparing to ho- nour deities or guests, he may receive gifts from any person, but must not gratify himself with such pre- sents :
252, ' If
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142f ON ECONOMlCKSj
CHAP. 252. * If his parents, however, be dead, or if he ^^' ' live without them in his oWn house, let him, when ^ he seeks nourishment for himself, receive presents ' invariably from good men alone.
253. * A labourer in tillage, a family friend, a herds- ^ man, a slave, a barber, a poor stranger offering ^ his humble duty, are men of the servile class, who ^ may eat the food of their superiours :
254. \ As the nature of the poor stranger is, as the
* work is, which he desires to perform, and as he ' may show most respect to the master of the house, ^ even thus let him offer his service ;
255. ^ For he, who describes himself to worthy men, ^ in a manner contrary to truth, is the most sinful ^ wretch in this world : he is the worst of thieves, a \ stealer of minds.
256. * All things have their sense ascertained by ^ speech ; in speech they have their basis ; and from
* speech they proceed : consequently, a falsifier of
* speech falsifies every thing.
257. ' When he has paid, as the law directs, his ^ debts to the sages, to the manes, and to the gods,
* by reading the scripture, begetting a son^ and per- ^ f
* son of mature age, and reside in his family-house,
* with no employment, but that of an umpire.
258. * Alone, in some solitary place, let him con-
* stantly
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AND PRIVATE MORALS. 143
* stantly meditate on the divine nature of the soul, char. ^ for by such meditation he will attain happiness. ^^•
259. * Thus has been declared the mode, by which
* a Brdhmerty who keeps house, must continually sub-
* sist, together with the rule of devotion ordained for ' a pupil returned from his preceptor ; a laudable rule, ^ which increases the best of the three qualities.
260. * A priest, who lives always by these rules,
* who knqws the ordinances of the Veduy who is freed ' from the bondage of sin, shall be absorbed in the ' divine essence.
CHAP.
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T
I
CHAP. V. On Diet^ Purification^ and Women.
CHAP. 1. Thb sages^ having heard those laws delivered for ^' the conduct of house-keepers, thus addressed the high- minded Bhrigu, who proceeded in a former birth from the genius of fire.
2. ^ How, Ldrd, can death prevail over Brdhmens,
* who know the scriptural ordinances, and perform their ^ duties as they have been declared?'
3. Then he, whose disposition was perfect virtue, even Bhriou, the son of Menu, thus answered the great Eishis : ^ Hear, from what sin proceeds the in-
* clination of death, to destroy the chief of the twice-
* bom :
4. * Through a neglect of reading the Viday through ' a desertion of approved usages, through supine re-
* missness in performing holy rites, and through various
* ofifences in diet, the genius of death becomes eager
* to destroy them.
5. ^ Garlick, onions, leeks, and mushrooms (which ^ no twice-born man must eat), and all vegetables ^ raised in dung.
6. ^ Red gums or resins, exuding ft*om trees, and ' juices from wounded stems, the fruit sStu, and the
* thickened
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ON DIET, PURIHCATION, Ac 145
* thickened milk of a cow witbin ten days after her chap.
* calving, a priest must avoid with great care. ^'
7. * Rice-pudding boiled with feVa, frumenty, rice-
* milk, and baked bread, which have not been first ^ oflFered to some deity, flesh-meat also, the food of
* gods, and clarified butter, which have not first been
* touched, while holy texts were recited,
8. ^ Fresh milk from a cow, whose ten days are
* not passed, the milk of a camel, or any quadruped
* with a hoof not cloven, that of an ewe, and that
* of a cow in heat, or whose calf is dead or absent ^ from her,
9. * That of any forest-beast, except the bufifalo,
* the milk of a woman, and any thing naturally sweet
* but acidulated, must all be carefully shunned:
10. * But among such acids, buttermilk may be ^ swallowed, and every preparation of buttermilk, and ' all acids extracted from pure flowers, roots, or fruit
* not cut with iron.
11. * Let every twice-born man avoid carnivorous
* birds, and such as live in towns, and quadrupeds ' with uncloven hoofs, ^xcept those allowed by the ' VSda, and the bird called tittibha ;
12. ^ The sparrow, the water-bird plava^ the pheni-
* copteros, the chacravdcay the breed of the town- ^ cock, the sdrasa, the rajjuvdlay the woodpecker, ' and the parrot, male and female;
u 13. ' Birds,
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146 ON DIET, PURinCATION,
CHAP. 13. ' Birds, that strike with then- beaks, webfobted
^' ' birds, the cdyashti^ those, who wound with strong
* talons, and those, who dive to devour fish; let him ^ avoid meat kept at a slaughter-house, and dried ' meat,
14. ^ The heron, the raven, the c'hanjanay all amphi- ' bious fish-eaters, tame hogs, and fish of every sort, ' but those expressly permitted.
15. ^ He, who eats the fiesh of any animal, is called ^ the eater of that animal itself; and a fish-eater is ^ an eater of all fiesh; from fish, therefore, he must ^ diligently abstain:
16. * Yet the two fish, called pdfhina and rdhitOy ' may be eaten by the guests^ when ofiered at a re- ^ past in honour of the gods or the manes ; and so ^ may the rdjiva^ the sinhatunday and the sasalca of
* every species.
17. * Let him not eat the fiesh of any solitary ani-
* mals, nor of unknown beasts or birds, though by
* general words declared eatable, nor of any creature ^ with fiye claws;
18. ' The hedgehog and pqrcupine, the lizard gddhdy ^ the gandactty the tortoise, .and the rabbit or hare, ' wise legislators declare lawful food among five-toed ' animals ; and all quadrupeds, camels excepted, which
* have but one row of teeth.
19. ^ The twice-born man, who has intentionally
^ eaten
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AND WOMEN* l47
' eatcfia a mushroom^ the flesh of a tame hog, or a chap.
* town-cock, a leek, or an onion, ^ or garlick, is de- ^• ^ graded immediately;
20. ^ But having undesignedly tasted either of those ^ six things, he must perform the penance sdntapana, ^ or the chdndrdyanay which anchorets practise; for
* other things he must fast a whole day.
21. ^ One of those harsh penances, called prdjdpatyay ^ the twice-born man must perform annually, to purify ^ him from the unknown taint of illicit food; but he
* must do particular penance for such food intentionally
* eaten.
22. ^ Beasts and birds of excellent sorts may be
* slain by Brdhmens for sacrifice, or for the suste-
* nance of those, whom they are bound to support; ^ since Agastya did this of old*
23. ^ No doubt, in the primeval sacrifices by holy
* men, and in oblations by those of the priestly and ^ military tribes, the flesh of such beasts and birds, ^ as may be legally eaten, was presented to the
* deities.
24. * That, which may be eaten or drunk, when fresh,
* \dthout blame, may be swallowed, if touched with ^ oil, though it has been kept a whole night; and so ' may the remains of clarified butter:
25. ^ And every mess prepared with barley or wheat,
* or with dressed milk, may be eaten by the twice- ' bom, although not sprinkled with oil.
u 2 26. * Thus
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148 ON DIET, PURIFICATION,
CHAP. 26. ' Thus has the food, allowed or forbidden to a ^- ^ twice-born man, been comprehensively mentioned : ^ I will now propound the special rules for eating and ^ for avoiding flesh-meat.
27. ^ He should taste meat, which has been hal-
* lowed for a sacrifice with appropriated texts, €uid, ^ once only, when a priest shall desire him, and when ^ he is performing a legal act, or in danger of losing ' life.
28. ^ For the sustenance of -the vital spirit, Brah- ^ ma' created aU this animal and vegetable system; ^ and aU, that is moveable or immoveable, that spirit ^ devours.
29. ^ Things fixed are eaten by creatures with lo- ^ comotion; toothless animals, by animals with teeth;
* those without hands, by those to whom hands were ^ given ; and the timid, by the bold.
30. * He, who eats according to lawy commits no ^ sin, even though every day he tastes the flesh of ^ such animals, as may lawfully be tasted; since both ^ animals, who may be eaten, and those who eat
* them, were equally created by Brahma'.
31. ^ It is delivered as a rule of the gods, that
* meat must be swallowed only for the purpose of ^ sacrifice; but it is a rule of gigantick demons, that ^ it may be swallowed for any other purpose.
32. ^ No sin is committed by him, who, having ho- ^ noured the deities and the manes, eats flesh-meat,
* which
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AND WOMEN- 149
^ which he has bought, or which he has himself ac- chap. ^ quired, or which has been given him by another: v.
33. ^ Let no twice-bom man, who knows the law,
^ and is not in urgent distress, eat flesh without ob- •
^ serving this rule; for he, unable to save himself,
^. will be devoured in the next world by those ani-
^ mals, whose flesh he has thus illegally swallowed.
34. * The sin of him, who kills deer for gain, is ^ not so heinous, with respect to the punishment in ' another life, as that of him, who eats flesh-meat in ' vain, or not previously offered as a sacrifice:
35. * But the man, who, engaged in holy rites ac- ^ cording to law, refuses to eat it, shall sink in ^ another world, for twenty-one births, to the state ^ of a beast.
36. * Never let a priest eat the flesh of cattle un- ^ hallowed with mantras, but let him eat it, observing ^ the primeval rule, when it has been hallowed with ^ those texts of the Veda.
37. ^ Should he have an earnest desire to taste ^ flesh-meat, he may gratify his fancy by forming the ^ image of some beast with clarified butter thickened, ^ or he may form it with dough; but never let him ^ indulge a wish to kill any beast in vain:
38. ^ As many hairs as grow on the beast, so many * similar deaths shall the slayer of it, for his own ^ satisfaction in this world, endure in the next fix)m ^ birth to birth,
39. * By
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150 ON DIET, PURIFICATION,
CHAP. 39. * By the self-existing in person were beasts ^- ' created for sacrifice; and the sacrifice was ordained
* for the increase of this universe: the slaughterer, . ^ therefore, of beasts for sacrifice is in truth no slaugh-
^ terer.
40. ^ Gramineous plants, cattle, timber-trees, am-
* phibious animals, and birds, which have been de-
* stroyed for the purpose of sacrifice, attain in the ^ next world exalted births.
41. ^ On a solemn offering to a guest, at a sacri- ^'fice, and in holy rites to the manes or to tRe gods, ^ but on those occasions only, may cattle be slain: ^ this law Menu enacted.
42. ^ The twice-born man, who, knowing the mean-
* ing and principles of the ^rfa, slays cattle on the ^ cattle to the summit of beatitude.
43 ' Let no twice-born man, whose mind is im- ^ proved by learning, hurt animals without the sanc- ^ tion of scripture, even though in pressing distress,
* whether he live in his own house, or in that of his ^ preceptor, or in a forest.
44. * That hurt, which the scripture ordains, and ^ which is done in this world of moveable and im- ^ moveable creatures^ he must consider as no hurt at ' all ; since law shone forth fi*om the light of the scrip- ^ ture.
45. ^ He, who injures animals, that are not injurious,
^ from
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AND WOMEN. 151
^ from a wish to give himself pleasure, adds nothing chap. ^ to his own happiness, living tir dead; ^*
46. ^ While he, who gives no creature willingly the ^ pain of confinement or death, but seeks the good
* of all sentient beings, enjoys bliss without end.
47. ^ He, who injures no animated creature, shall ^ attain without hardship whatever he thinks of, what- ^ ever he strives for, whatever he fixes his mind on.
48. * Flesh-meat cannot be procured without injury ^ to animals, and the slaughter of animals obstructs ^ the path to beatitude; from flesh-meat, therefore,
* let man abstain :
49. * Attentively considering the formation of bodies, ^ and the death or confinement of embodied spirits, ^ let him abstain from eating flesh -meat of any kind.
50. ^ The man, who forsakes not the law, and eats ^ not flesh-meat, like a blood-thirsty demon, shall at- ^ tain good will in this world, and shall not be afflicted ^ with maladies.
51. ^ He, ^ who consents to the death of an animal ; ^ he, who kills it ; he, who dissects it ; he, who buys
* it ; he, who sells it ; he, who dresses it ; he, who ^ serves it up ; and he, who makes it his food ; these ^ are eight principals in the slaughter.
52. * Not a mortal exists more sinful than he, who, ^ without an oblation to the manes or the gods, de-
* sires to enlarge his own flesh with the flesh of ano-
* ther creature. ^
54. MTie
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152 ON DIET, PURIFICATION,
CHAP. 53^ ^ dred years, an aswamSdhay or sacrifice of a horse^ and ^ the man, who abstains from flesh-meat, enjoy for ^ their virtue an equal reward.
54. ^ By subsisting on piu*e fruit and on roots, and ^ by eating such grains as are eaten by hermits, a ^ man reaps not so high a reward, as by carefully ^ abstaining from animal food.
55. * ^^ Me he (mdn so) will devour in the next ^ world, whose flesh I eat in this life;*' thus should a ^ fiesh eater speahy and thus the learned pronounce the ^ true derivation of the word mdnsay or flesh.
56. ^ In lawfully tasting meat, in drinking fermented ' liquor, in caressing women, there is no turpitude; ' for to such enjoyments men are naturally prone : but ^ a virtuous abstinence from them produces a signal ^ compensation.
57. ^ Now will I promulgate the rules of purification ^ for the dead, and the modes of purifying inanimate ^ things, as the law prescribes them for the four ^ classes in due order.
58. ^ When a child has teethed, and when, after ^ teething, his head has been shorn, and when he has ^ been girt with his thread, and when, being fiill ^ grown, he dies, all his kindred are impure : on the ^ birth of a child the law is the same.
59. ' By a dead body, the sapindas are rendered ^ impure in the law for ten days, or until the fourth
' da^y
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AND WOMEN. 153
* daj/y when the bones have been gathered up, or for chap. ^ three days, or for one day only, according to the ^'
^ qualities of the deceased :
60. ^ Now the relation of the sapindasy or men con- ' neeted by the funeral cake, ceases with the seventh ^ person, or in the sixth degree of ascent or descent^ ^ and that of samdnSdacaSy or thofi(e connected by an
* equal oblation of water, ends only, when their ^ births and family-naives are no longer known.
61. ^ As this impurity, by reason of a dead kins- ^ man, is ordained for sapindasy even thus it is or- ^ dained on a child-birth, for those who seek absolute ' purity.
62. ^ Uncleanness, on account of the dead, is or-
* dained for all; but on the birth of a child, for the ^ mother and father: impurity, for ten days after the ^ child-birth, affects the mother only; but the father, ^ having bathed, becomes pure.
63. ^ A man, having wasted his manhood, is puri- ^ fied by bathing; but, after begetting a child on a
* paraptlrvd, he must meditate for three days on his
* impure state.
64. ^ In one day and night, added to nights three ^ times three, the sapindas are purified after touching ^ the corpse; but the samdnddacasy in three days.
65. * A pupil in theology, having performed the ^ ceremony of burning his deceased preceptor, be-
X ^ comes
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ON DIET, PURinCATION,
CHAP. V.
comes pure in ten nights : he is equals in that case^ to the sapindas^ irho carry out the dead.
66. ^ In a number of nights^ equal to the number of months from conception, a woman is purified on a miscarriage ; and a woman in her courses is ren- dered pure by bathing, when her effiision of blood has quite stopped.
67. * For deceased male children, whose heads have not been shorn, purity is legally obtained in one night; but for those, on whom that ceremony has been performed, a purification of three nights is re- quired.
68. ^ A dead child under the age of two years, let his kinsmen carry out having decked him with
jUmers^ and bury him in pure ground, without col- lecting his bones at a future time :
69. ^ Let no ceremony with fire be performed for him, nor that of sprinlding water ; but his kindred, having left him like a piece of wood in the forest, shall be unclean for three days.
70. ' For a child under the age of three years, the • ceremony with water shall not be performed by his
kindred; but, if his teeth be completely grown, or a name have been given him, they may perform it, or not, at their option.
71- ^ A fellow student in theology being dead, three days of impurity are ordained; and, cm the birth of a samdnddway pmification is required for three nights.
72." ' The
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AND WOMEN- 156
72. ^ The relations, of betrothed but unmarried dam* chap. * sels, are in three days made pure ; and, in as many, ^'
^ are their paternal kinsmen purified after their mar- ^ riage:
73. ^ Let them eat vegetable food without factitious, ^ that isy only with native, salt; let them bathe for ^ three days at intervals ; let them taste no flesh- ^ meat ; and let them sleep apart on the ground.
74. * This rule, which ordains impurity by reason ^ of the dead, relates to the case of one dying near ^ his kinsmen; but, in the case of one dying at a dis- ^ tance, the folio\ring rule must be observed by those, ^ who share the same cake, and by those, who share
* only the same water:
75. ^ The man, who hears that a kinsman is dead ^ in a distant country, beccnnes unclean, if ten days ^ after the death have not passed, for the remainder
* of those ten days only ;
76. ^ But, if the ten days have elapsed, he is impure ^ for three nights, and, if a year have expired, he is ^ purified merely by touching water.
77. ^ If, after the lapse of ten days, he know the ^ death of a kinsman, or the birth of a male child, ^ he must purify himself by bathing together with his ^ clothes.
78. ^ Should a child, whose teeth are not grown, ^ or should a samdnddaea, die in a distant region, the
X 2 ^ kinsman.
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156 ON DIET, PURinCATION,
CHAP. ^ kinsman, having bathed with his apparel, becomes