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 Cibrarjp of the theological Seminary 
 
 PRINCETON • NEW JERSEY 
 
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 PRESENTED BY 
 
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THE LAWS OF MENU, 
 
 CHAPTER THE FIRST. 
 
 ON THE CREATION ; WITH A SUMMARY OF THE CONTENTS. 
 
 i A yTENU fat reclined, with his attention fixed on 
 XVX one obje£l, the Supreme God; when the divine 
 Sages approached him , and, after mutual falutations in due 
 form, delivered the following addrefs : 
 
 2 4 Deign, fovereign ruler, to apprize us of the facred 
 4 laws in their order, as they mull be followed by all the 
 4 four claffes, and by each of them, in their feveral degrees, 
 
 * togetherrvith the duties of every mixed clafs ; 
 
 3 c For thou, Lord, and thou only among mortals, know- 
 4 eft the true fenfe, the firft principle, and the prefcribed ce- 
 4 remonies, of this univerfal, fupematural Veda , unlimited in 
 
 * extent and unequalled in authority/ 
 
 4 He, whofe powers were meafurelefs, being thus re- 
 quefted by the great Sages, whofe thoughts were profound, 
 faluted them all with reverence, and gave them a compre-* 
 henfive anfwer, faying : c Be it heard ! 
 
 5 4 This univerfe exifted only in the frjl divine idea yet 
 4 unexpanded , as if involved in darknefs, imperceptible, unde- 
 
 SON OF BRAHMA. 
 
 A 
 
2 
 
 ON THE CREATION; WITH A 
 
 4 finable, undifcoverable by reafon, and undifcovered by re- 
 4 vclation , as if it were wholly immerfed in fleep : 
 
 6 4 Then the foie felf-exifting power, himfelf undif- 
 4 cerned, but making this world difcernible, with five ele- 
 4 ments and othpr principles of nature , appeared with un- 
 4 diminifhed glory, expanding his idea , or difpelling the 
 4 gloom. 
 
 7 4 He, whom the mind alone can perceive, whofe ef- 
 4 fence eludes the external organs, who has no vifible parts, 
 4 who exifts from eternity, even he, the foul of all beings, 
 4 whom no being can comprehend, fhone forth in perfon. 
 
 8 4 He, having willed to produce various beings from 
 4 his own divine fubftance, firft with a thought created the 
 4 waters, and placed in them a produHive feed : 
 
 9 4 That feed became an egg bright as gold, blazing 
 4 like the luminary with a thoufand beams; and in that egg 
 4 he was born himfelf, in the form o/ Brahma', the great 
 4 forefather of all fpirits. 
 
 10 4 The waters are called Tiara, becaufe they were the 
 4 produ£lion of Nara, or the fpirit of God; and, fmce they 
 4 were his fir ft ay ana, or place of motion , he thence is named 
 4 N'a'ra'yana, or moving on the zvaters . 
 
 'll 4 From that which is, the ftrft caufe, not the ob- 
 4 je£t of fenfe, exifting every where in fubfance , not exift- 
 4 ing to our perception, without beginning or end, was pro- 
 4 duced the divine male, famed in all worlds under the ap- 
 4 pellation of Brahma. 
 
 12 4 In that egg the great power fat inactive a whole 
 
 4 year of the Creator, at the clofe of which by his thought alone 
 4 he caufed the egg to divide itfelf; 
 
SUMMARY OF THE CONTENTS. 
 
 3 
 
 1 3 4 And from its two divifions he framed the heaven 
 4 above and the earth beneath : in the midft he placed the fub- 
 c til ether, the eight regions, and the permanent receptacle 
 4 of waters. 
 
 14 4 From the fupreme foul he drew forth Mind, ex- 
 4 filing fubdantially though u?iperceived by fenfe, immateri- 
 c al ; and, before mind , or the reasoning power, he produced 
 6 confcioufnefs, the internal monitor, the ruler; 
 
 1 5 4 And, before them both , he produced the great prin- 
 4 ciple of the foul, or frjl expanfon of the divine idea ; and all 
 4 vital forms endued with the three qualities of goodnefs, pafi 
 c fon, and darknefs ; and the five perceptions of fenfe, and 
 4 the five organs of fenfation. 
 
 16 4 Thus, having at once pervaded, with emanations 
 4 from the Supreme Spirit, the minuted portions of fix prin- 
 4 ciples immenfely operative, confcioufnefs and the five percep- 
 4 tions, He framed all creatures; 
 
 17 4 And fmce the minuted particles of vifible na- 
 4 ture have a dependence on thofe fix emanations from God, 
 4 the wife have accordingly given the name of fdrira, or de- 
 4 pending on fix, that is, the ten organs on confcioufnefs, and the 
 4 five dements on as many perceptions, to His image or ’ ap- 
 4 pearance in vifible nature: 
 
 1 8 4 Thence proceed the great elements, endued with 
 4 peculiar powers, and Mind with operations infinitely fub- 
 4 til, the unperifhable caufe of all apparent forms. 
 
 19 4 This univerfe, therefore, is compared from the 
 4 minute portions of thofe feven divine and a6tive princi- 
 4 pies, the great Soul, or fir [l emanation, confcioufnefs, and five 
 4 perceptions ; a mutable univerfe from immutable ideas. 
 
4 
 
 ON THE CREATION; WITH A 
 
 20 4 Among them each fucceeding element acquires 
 4 the quality of the preceding ; and, in as many degrees as 
 4 each of them is advanced, with fo many properties is it 
 
 4 faid to be endued. 
 
 21 4 He too firft aftigned to all creatures diftincl names, 
 4 diftin£l a£is, and diftin£l occupations ; as they had been 
 4 revealed in the pre-exifting Veda : 
 
 22 4 He, the fupreme ruler, created an afiemblage of 
 4 inferior Deities, with divine attributes and pure fouls ; and 
 4 a number of Genii exquifitely delicate ; and he prejcribed 
 4 the facrifice ordained from the beginning. 
 
 23 4 From fire, from air, and from the fun he milked 
 4 out, as it zvere , the three primordial Vedas , named Rich, Ya- 
 6 j u Jh> an< ^ Saman, for the due performance of the facrifice. 
 
 24 4 He gave being to time and the divifions of time, 
 4 to the liars alfo, and to the planets, to rivers, oceans, and 
 4 mountains, to level plains, and uneven valleys, 
 
 25 4 To devotion, fpeech, complacency, defire, and 
 4 wrath, and to the creation, which fhall prefently be men- 
 4 tioned; for He willed the exiflence of all thofe created 
 4 things. 
 
 26 4 For the fake of diftingui filing actions, He made 
 4 a total difference between right and wrong, and enured 
 4 thefe fentient creatures to pleafure and pain, cold and heat , 
 
 4 and other oppofite pairs. 
 
 27 4 With very minute transformable portions, cal- 
 4 led matras , of the five elements, all this perceptible world 
 4 was compofed in fit order ; 
 
 28 4 And in whatever occupation the fupreme Lord 
 * firft employed any vital foul, to that occupation the fame 
 
SUMMARY OF THE CONTENTS. 
 
 5 
 
 £ foul attaches itfelf fpontaneoufly, when it receives a new 
 4 body again and again: 
 
 29 e Whatever quality, noxious or innocent, harfh or 
 4 mild, unjuft or juft, falfe or true, He conferred on any be- 
 4 ing at its creation, the fame quality enters it of courfe on 
 4 its future births ; 
 
 30 4 As the fix feafons of the year attain refpeftively 
 4 their peculiar marks in due time and of their own ac- 
 4 cord, even fo the feveral a£ts of each embodied fpirit at - 
 4 tend it naturally . 
 
 31 4 That the human race might be multiplied, he 
 4 caufed the Brahmen , the CJhatriya , the Vaifya , and the Su- 
 4 dra (fo named from the fcripture , protection, wealth , and la - 
 4 hour) to proceed from his mouth, his arm, his thigh, and 
 4 his foot. 
 
 32 4 Having divided his own fubftance, the mighty 
 4 power became half male, half female, or nature aClive and 
 4 pajfve; and from that female he produced Vira'j : 
 
 33 4 Know Me, O moft excellent of Brahmens, to be 
 4 that perfon, whom the male power Vira'j, having per- 
 4 formed auftere devotion, produced by himfelf ; Me, .the 
 4 Jecondary framer of all this vifble zuorld, 
 
 34 4 It was I, who, deftrous of giving birth to a race 
 4 of men, performed very difficult religious duties, and firft 
 4 produced ten Lords of created beings, eminent in holi- 
 4 nefs, 
 
 35 4 Mari'chi, Atri, Angiras, Pulastya, Pulaha, 
 4 Cratu, Prache'tas, or Dacsha,’ Vasisht’ha, Bhrigu, 
 
 4 and Na'rada: 
 
 36 4 They, abundant in glory, produced feven other 
 
6 
 
 ON THE CREATION ; WITH A 
 
 4 Menus , together with deities, and the manfions of deities, 
 4 and Maharjhis , or great Sages, unlimited in power; 
 
 37 4 Benevolent genii, and fierce giants, blood-thirfty 
 4 favages, heavenly quiriflers, nymphs and demons, huge fer- 
 4 pents and fnakes of fmaller ftze, birds of mighty wing, and 
 4 leparate ctfmpanies of Pitns, or progenitors of mankind; 
 
 38 4 Lightnings and thunder-bolts, clouds and co- 
 4 loured bows of Indr a, falling meteors, earth-rending 
 4 vapours, comets, and luminaries of various degrees ; 
 
 39 4 Horfe-faced fylvans, apes, fifh, and a variety of 
 4 birds, tame cattle, deer, men, and ravenous beads with two 
 4 rows of teeth ; 
 
 40 4 Small and large reptiles, moths, lice, fleas, and 
 4 common flies, with every biting gnat, and immoveable 
 4 fubftances of diftin£t forts. 
 
 41 4 Thus was this whole affemblage of flationary and 
 4 moveable bodies framed by thofe high-minded beings, 
 4 through the force of their own devotion, and at my 
 4 command, with feparate a£tions allotted to each. 
 
 42 4 Whatever a£t is ordained for each of thofe crea- 
 4 tures here below, that I will now declare to you, toge- 
 4 ther with their order in refpe£l of birth. 
 
 43 4 Cattle and deer, and wild beads with two rows 
 4 of teeth, giants, and blood-thirfty favages, and the race of 
 4 men, are born from a fecundine : 
 
 44 4 Birds are hatched from eggs; Jo are fnakes, cro- 
 4 codiles, fifh without Jhells , and tortoifes, with other ani- 
 4 mal kinds, terreftrial as chameleons , and aquatick, as JhelU 
 
 45 4 From hot moifture are born biting gnats, lice, 
 
SUMMARY OF THE CONTENTS. 
 
 7 
 
 4 fleas, and common flies ; thefe, and whatever is of the 
 4 fame clafs, are produced by heat. 
 
 4 6 6 All vegetables, propagated by feed or by flips, 
 4 grow from fhoots : fome herbs, abounding in flowers and 
 * fruit, perifh when their fruit; is mature ; 
 
 47 4 Other plants, called Jords of the «foieft, have 
 4 no flowers, but produce fruit; and, whether they have 
 4 flowers alfo, or fruit only, large woody plants of both forts 
 4 are named trees. 
 
 48 4 There are fhrubs with many ftalks from the 
 4 root upwards, and reeds with Angle roots but united Items, 
 
 4 all of different kinds, and grades, and vines or climbers, 
 
 4 and creepers, which fpring from a feed or from a flip. 
 
 49 4 Thefe animals and vegetables , encircled with mul- 
 4 tiform darknefs, by reafon of pad: ablions, have internal 
 4 confcience, and are fenflble of pleafure and pain. 
 
 50 4 All tranfmigrations, recorded in Jacred books , 
 
 ‘ from the date of Brahma' to that of plants, happen con- 
 4 tinuallv in this tremendous world of beings ; a world 
 4 always tending to decay. 
 
 51 4 He, whofe powers are incomprehenflble, having 
 4 thus created both me and this univerfe, was again abforbed 
 4 in the fupreme Spirit, changing the time of energy for the 
 4 time of repo fe. 
 
 52 4 When that power awakes, (for , though Jlumber be 
 4 not predicable of the foie eternal Mind , infnitely wife and inf - 
 4 nitely benevolent, yet it is predicated of Brahma' figuratively, as 
 4 a general property of life ) then has this world its full expan- 
 4 flon ; but, when he (lumbers with a tranquil fpirit, then the 
 4 whole fyftem fades away ; 
 
8 
 
 ON THE CREATION; WITH A 
 
 53 4 For, while he repofes, as it zvere, in calm deep, 
 4 embodied fpirits, endued with principles of a£tion, de- 
 c part from their feveral a6ts, and the mind itfelf becomes 
 4 inert; 
 
 54 4 And, when they opce are abforbed in that fu- 
 4 preme effence, then the divine foul of all beings withdraws 
 e his energy, and placidly {lumbers ; 
 
 55 4 Then too this vital foul of created bodies , with all 
 
 * the organs of fenfe and of aftion, remains long immerfed 
 4 in the firft idea or in darknefs, and performs not its natural 
 4 fun6tions, but migrates from its corporeal frame : 
 
 56 4 When, being again compofed of minute elemen- 
 4 tary principles, it enters at once into vegetable or animal 
 
 • feed, it then afTumes a new form. 
 
 57 ‘ Thus that immutable power, by waking and 
 4 repofmg alternately, revivifies and deftroys in eternal 
 4 fucceflion this whole affemblage of locomotive and im- 
 4 moveable creatures. 
 
 58 4 He, having enabled this code of laws, himfelf taught 
 4 it fully to me in the beginning : afterwards I taught it 
 4 Mari chi and the nine other holy fages. 
 
 59 4 This my fon Bhri'gu will repeat the divine code 
 4 to you without omiffion ; for that fage learned from me 
 4 to recite the whole of it.* 
 
 60 BriRiGU, great and wife, having thus been ap- 
 pointed by Menu to promulge his laws, addreffed all the 
 Rijhis with an affe&ionate mind, faying : 4 Hear ! 
 
 61 4 From this Menu, named Swa'yambhuva, or Sprung 
 4 jrom the felf-exijling , came fix defendants, other Menus, 
 
 4 or perfectly undemanding the Jcripture , each giving birth to 
 
SUMMARY OF THE CONTENTS. 
 
 9 
 
 a race of his own, all exalted in dignity, eminent in pow- 
 er; 
 
 6 2 4 Swa'ro'chisha, Auttami, Ta'masa, Raivata like- 
 wife and Cha'cshusha, beaming with glory, and Vaivas- 
 wata, child of the fun. 
 
 o 
 
 63 4 The feven Menus, (or thofe JirJl created , who are to 
 he followed by feven more) of whom Swa'yambhuva is the 
 chief, have produced and lupported this world of moving 
 and ftationary beings, each in his own Antara , or the pe- 
 riod of his reign . 
 
 64 e Eighteen nimefhas , or twinklings of an eye , are one 
 cafht'ha ; thirty cdfht'has, one cald; thirty calas , one mukurta : 
 and juft fo many muhurias let mankind conftder as the dur- 
 ation of their day and night. 
 
 65 4 The fun caufes the diftribution of day and night 
 both divine and human ; night being intended for the re- 
 pofe of various beings, and day for their exertion. 
 
 66 4 A month of mortals is a day and a night of the 
 Pitris, or patriarchs inhabiting the moon ; and the divifion 
 of a month being into equal halves, the half beginning from 
 the full moon is their day for actions, and that begin- 
 ning from the new moon is their night for flumber : 
 
 67 4 A year of mortals is a day and a night of the 
 Gods, or regents of the univerfe feated round the north pole ; 
 and again their divifion is this : their day is the * northern, 
 and their night the fouthern, courfe of the fun. 
 
 68 4 Learn now the duration of a day and a night of 
 Brahma, and of the feveral ages, which fhall be men- 
 tioned in order fuccinftly. 
 
 6 9 £ Sages have given the name of Crita to an age 
 
 C 
 
io 
 
 ON THE CREATION; WITH A 
 
 4 containing four thoufand years of the Gods; the twilight 
 4 preceding it confrfts of as many hundreds, and the twilight 
 4 following it, of the fame number: 
 
 70 4 In the other three ages, with their twilights pre- 
 4 ceding and following are thoufands and hundreds dimin- 
 ' ifhed by one. 
 
 71 4 The divine years, in the four human ages juft enu- 
 4 merated, being added together, their fum, or twelve thou- 
 4 fand, is called the age of the Gods ; 
 
 72 4 And, by reckoning a thoufand fuch divine ages, 
 4 a day of Brahma may be known : his night alfo has an 
 4 equal duration: 
 
 73 4 Thofe perfons belt know the divifions of days 
 4 and nights, who underhand, that the day of Brahma', 
 4 which endures to the end of a thoufand fuch ages, gives 
 4 rife to virtuous exertions ; and that his night endures as 
 4 long as his day. 
 
 74 4 At the clofe of his night, having long repofed, he 
 4 awakes, and, awaking, exerts intelledt, or reproduces the 
 4 great principle of animation, whofe property it is to exift 
 4 unperceived by fenfe : 
 
 75 4 Intellect, called into action by his will to 
 4 create worlds, performs again the work of creation; and 
 4 thence firjl emerges the fubtil ether, to which philofophers 
 4 afcribe the quality of conveying found ; 
 
 76 4 From ether, effecting a tranfmutation in form, 
 4 fprings the pure and potent air, a vehicle of all fcents; and 
 4 air is held endued with the quality of touch: 
 
 77 4 Then from air, operating a change, rifes light or 
 i fire, making obje£ts vifible, difpelling gloom, Ipreading 
 
SUMMARY OF THE CONTENTS. 
 
 1 1 
 
 £ bright rays; and it is declared to have the quality of figure; 
 
 78 4 But from light, a change being effebled, comes 
 4 water with the quality of tafte; and from water is depo- 
 4 fited earth with the quality of fmell : fuch were they 
 £ created in the becnnnincr. 
 
 O O r 
 
 7 9 e The beforementioned age of the Gods, or twelve 
 
 * thoufand of their years, being multiplied by feventy-one, 
 
 * conflitutes what is here named a Menwantara , or the reign of 
 4 a Menu. 
 
 80 £ There are numberlefs Menzuantaras ; creations al- 
 4 fo and deffrublions of worlds, innumerable: the Being fu- 
 4 premely exalted performs all this, with as much eafe as if in 
 4 fport, again and again for the fake of corf err big happincfs. 
 
 81 4 In the Crita age the Genius of truth and right, in 
 4 the form of a Bull, (lands firm on his four feet; nor does 
 4 any advantage accrue to men from iniquity; 
 
 82 4 But in the following ages, by reafon of unjuft 
 4 gains, he is deprived fuccefiively of one foot ; and even 
 4 juft emoluments, through the prevalence of theft, falfehood, 
 4 and fraud, are gradually diminifhed by a fourth part. 
 
 83 4 Men, free from difeafe, attain all forts of profpe- 
 4 rity and live four hundred years, in the Crita age; but, in 
 4 the Tretd and the fucceeding ages, their life is lefiened gra- 
 4 dually by one quarter. 
 
 84 4 The life of mortals, which is mentioned in the 
 4 Veda, the rewards of good works, and the powers of em- 
 4 bodied fpirits, are fruits proportioned among men to the 
 4 order of the four ages. 
 
 85 4 Some duties are performed by good men in the 
 4 Crita age; others, in the Treta; fome, in the Dwapara ; 
 
12 ON THE CREATION; WITH A 
 
 4 others in the Cali; in proportion as thofe ages decreafe in 
 4 length. 
 
 O 
 
 86 c In the Crita the prevailing virtue is declared to 
 4 be devotion; in the Treta, divine knowledge; in the Dwa- 
 4 para , holy fages call facrifice the duty chiefly performed ; 
 4 in the Cali, liberality alone.* 
 
 87 4 For the fake of preferving this univerfe, the Be- 
 4 ing fupremely glorious allotted feparate duties to thofe, 
 4 who fprang refpe£lively from his mouth, his arm, his 
 4 thigh, and his foot. 
 
 88 4 To Brahmens he afligned the duties of reading 
 4 the Veda , of teaching it, of facrificing, of aflifting others to 
 4 facrifice, of giving alms, if they be rich , and, if indigent , of 
 4 receiving gifts : 
 
 89 4 To defend the people, to give alms, to facri- 
 4 fice, to read the Veda , to fhun the allurements of fenfual 
 4 gratification, are in few words the duties of a CJhatriya: 
 
 90 4 To keep herds of cattle, to beffow largefles, to 
 4 facrifice, to read the fcripture, to carry on trade, to lend 
 4 at intereff, and to cultivate land, are prefcribed or permit - 
 4 ted to a Vaifya : 
 
 91 4 One principal duty the fupreme ruler afligned to 
 4 a Sudra; namely, to ferve the beforementioned clafles, 
 
 4 without depreciating their worth. 
 
 92 4 Man is declared purer above the navel; but the 
 4 felf-exifling power declared the purefl part of him to be 
 4 the mouth : 
 
 93 4 Since the Brahmen fprang from the moft excellent 
 4 part, fince he was the firft born, and fince he poflefles the 
 4 V eda , He is by right the chief of this whole creation. 
 
SUMMARY OF THE CONTENTS. 
 
 *3 
 
 94 £ Him the Being, who exifts of himfelf, produced 
 in the beginning from his own mouth ; that, having per- 
 formed holy rites, he might prefent clarified butter to the 
 Gods, and cakes of rice to the progenitors of mankind, 
 for the prefervation of this w,orld : 
 
 95 £ What created being then can furpafs *Him, with 
 whofe mouth the Gods of the firmament continually feaft 
 on clarified butter, and the manes of anceftors, on hallow- 
 ed cakes ? 
 
 96 £ Of created things the moft excellent are thofe 
 which are animated ; of the animated, thofe which fubfift 
 by intelligence ; of the intelligent, mankind ; and of men, 
 the facerdotal clafs ; 
 
 97 £ Of priefts, thofe eminent in learning ; of the learn- 
 ed, thofe who know their duty ; of thofe who know it, 
 fuch as perform it virtuoufly ; and of the virtuous, thofe 
 who feek beatitude from a perfefl acquaintance with fcrip- 
 tural doctrine. 
 
 98 £ The very birth of Brahmens is a conftant incarna- 
 tion of Dherma, God of Juftice ; for the Brahmen is bom 
 to promote juftice, and to procure ultimate happinefs. 
 
 99 £ When a Brahmen fprings to light, he is bom 
 above the world, the chief of all creatures, aftigned to 
 guard the treafury of duties religious and civil. 
 
 100 £ Whatever exifts in the univerfe, is all in effe£t, 
 though not inform , the wealth of the Brahmen; fince the 
 Brahmen is entitled to it all by his primogeniture and emi- 
 nence of birth : 
 
 101 £ The Brahmen eats but his own food; wears but 
 his own apparel ; and beftows but his own in alms : 
 
 D 
 
4 
 
 ON THE CREATION; WITH A 
 
 through the benevolence of the Brahmen , indeed, other 
 mortals enjoy life. 
 
 102 4 To declare the facerdotal duties, and thofe of 
 the other dalles in due order, the fage Menu, fprung 
 from the felf-exifting, promulged this code of laws ; 
 
 103 4 A code, which muft be ftudied with extreme 
 care by every learned Brahmen, and fully explained to his 
 difciples, but muji be taught by no other ma n of an infe- 
 rior clafs. 
 
 104 4 The Brahmen, who ftudies this book, having per- 
 formed facred rites, is perpetually free from offence in 
 thought, in word, and in deed ; 
 
 105 4 He confers purity on his living family, on his 
 anceftors, and on his defendants,- as far as the feventh 
 perfon ; and He alone deferves to pofTefs this whole earth. 
 
 106 4 This mod excellent code produces every thing 
 aufpicious; this code increafes underftanding ; this code 
 procures fame and long life ; this code leads to fupreme 
 blifs. 
 
 107 4 In this book appears the fyftem of law in its full 
 extent, with the good and bad properties of human a£lions, 
 and the immemorial cuftoms of the four clalfes. 
 
 108 4 Immemorial cuftom is tranfeendent law, approv- 
 ed in the facred feripture, and in the codes of divine legif- 
 lators : let every man, therefore, of the three principal 
 clalfes, who has a due reverence for the fupreme fpirit 
 zohich dwells in him, diligently and conftantly obferve im- 
 memorial cuftom : 
 
 109 4 A man of the prieftly, military* or commercial 
 clafs, who deviates from immemorial ufage, taftes not the 
 
SUMMARY OF THE CONTENTS. 
 
 1 5 
 
 fruit of the Veda; but, by an exaCl obfervance of it, he 
 gathers that fruit in perfection. 
 
 no 6 Thus have holy fages, well knowing that law is 
 grounded on immemorial cultom, embraced, as the root 
 of all piety, good ufages long eftablifhed* 
 m e The creation of this univerfe; the forms of inffi- 
 tution and education, with the obfervances and behaviour 
 of a ftudent in theology ; the bell rules for the ceremony 
 on his return from the manlion of his preceptor ; 
 
 112 c The law of marriage in general, and of nuptials in 
 different forms; the regulations for the great facraments, and 
 the manner, primevally fettled, of performing obfequies ; 
 
 113 The modes of gaining fubfiftence, and the rules 
 to be obferved by the mailer of a family ; the allowance 
 and prohibition of diet, with the purification of men and 
 utenlils ; 
 
 114 e Laws concerning women ; the devotion of her- 
 mits, and of anchorets wholly intent on final beatitude, the 
 whole duty of a king, and the judicial decifion of con- 
 troverfies, 
 
 115 ‘ With the law of evidence and examination; laws 
 concerning hulband and wife, canons of inheritance ; the 
 prohibition of gaming, and the punilhments of criminals; 
 
 116 ‘ Rules ordained for the mercantile and fervile 
 claffes, with the origin of thofe, that are mixed ; the 
 duties and rights of all the claffes in a time of dillrefs for 
 fubfiftence ; and the penances for expiating fins ; 
 
 117 £ The feveral tranfmigrations in this univerfe, cauf- 
 ed by offences of three kinds, with the ultimate blifs 
 attending good aClions, on the full trial of vice and virtue ; 
 
1 6 
 
 ii 8 4 All thefe titles of law, promulgated by Menu, 
 
 4 and occafionally the cufloms of different countries, different 
 4 tribes, and different families, with rules concerning here- 
 4 ticks and companies of traders, are difcuffed in this code. 
 
 ng 4 Even as Menu at my requeft formerly revealed 
 4 this divine Sajlra, hear it now from me without any di- 
 4 minution or addition* 
 
*7 
 
 CHAPTER THE SECOND. 
 
 ON EDUCATION; OR ON THE SACERDOTAL CLASS , AND 
 
 THE FIRST ORDER. . 
 
 l e *|k 7 "NOW that fyftem of duties, which is revered by 
 fuch as are learned in the Vedas , and imprefled, 
 
 * as the means of attaining beatitude , on the hearts of the juft, 
 8 who are ever exempt from hatred and inordinate affeCtion. 
 
 2 4 Self-love is no laudable motive, yet an exemption 
 c from felf-love is not to be found in this world: on felf-love 
 
 * is grounded the ftudy of fcripture, and the praCtice of ac- 
 4 tions recommended in it. 
 
 3 c Eager defire to all has its root in expectation of 
 8 fome advantage; and with fuch expectation are facrifices 
 8 performed: the rules of religious aufterity and abftinence 
 e from fin are all known to arife from hope of remuneration. 
 
 4 tf Not a {ingle aCt here below appears ever to be done 
 6 by a man free from felf-love: whatever he performs, it is 
 c wrought from his defire of a reward. 
 
 O 
 
 5 4 He, indeed, who fhould perfift in difcharging thefe 
 c duties without any view to their fruit, would attain here- 
 4 after the ftate of the immortals, and, even in this life, would 
 
 E 
 
18 ON EDUCATION; OR 
 
 * enjoy all the virtuous gratifications, that his fancy could 
 4 fuggeft. 
 
 6 4 The roots of law are the whole Veda, the ordinan- 
 
 * ces and moral practices of fuch as perfectly underhand it, 
 4 the immemorial cuftoms of good men, and, in cafes quite 
 4 indifferent, felf-fatisfaction. 
 
 7 4 Whatever law has been ordained for any perfon by 
 4 Menu, that law is fully declared in the Veda: for He was 
 
 * perfe£t in divine knowledge : 
 
 8 c A man of true learning, who has viewed this com- 
 
 * plete fyftem with the eye of facred wifdom, cannot fail to 
 4 perform all thofe duties, which are ordained on the autho- 
 4 rity of the Veda . 
 
 9 c No doubt, that man, who (hall follow the rules 
 4 prefcribed in the Sruti and in the Smriti, will acquire fame 
 4 in this life, and, in the next, inexpreflible happinefs: 
 
 10 4 By Sruti, or what was heard from above, is meant 
 4 the Veda; and by Smriti , or what was remembered from the 
 1 beginning, the body of law: thofe two muff not be oppugn- 
 1 ed by heterodox arguments; fmce from thofe two pro- 
 4 ceeds the whole fyftem of duties. 
 
 it 4 Whatever man of the three higheft claffes, having 
 4 addi£led himfelf to heretical books, fhall treat with con- 
 4 tempt thofe two roots of law, he mufl be driven, as an 
 4 atheift and a fcorner of revelation, from the company of 
 4 the virtuous. 
 
 12 4 The fcripture, the codes of law, approved ufage, 
 
 4 and, in all indifferent cafes , felf-fatisfa&ion, the wife ha^e 
 4 openly declared to be the quadruple defcription of the ju- 
 4 ridical fyftem. 
 
ON THE FIRST ORDER. 
 
 *9 
 
 13 e A knowledge of right is a fufficient incentive for 
 ‘ men unattached to wealth or to fenfuality; and to thofe 
 
 * who feek a knowledge of right, the fupreme authority is 
 ‘ divine revelation; 
 
 1 4 c But, when there are two facred texts apparen tly in- 
 c confiflent , both are held to be* law; for both are pronounc- 
 ‘ ed by the wife to be valid and reconcileable; 
 
 15 ‘ Thus in the Veda are thefe texts: “let the facri- 
 £ fice be when the fun has rifen,” and, “ before it has rifen^ 
 
 * and, “ when neither fun nor liars can be feen: !? the facrifice, 
 
 * therefore, may be performed at any or all of thofe times. 
 
 16 ‘ He, whofe life is regulated by holy texts, from his 
 € conception even to his funeral pile, has a decided right 
 c to ftudy this code ; but no other man whatfoever. 
 
 17 c Between the two divine rivers Sarafzuati and 
 ‘ Dhrlfliadwati lies the tra£l of land, which the fages have 
 £ named Brahmaverta , becaufe it was frequented by Gods : 
 
 18 c The cuflom, preferved by immemorial tradition 
 
 * in that country, among the four pure claftes, and among 
 6 thofe which are mixed, is called approved ufage. 
 
 19 c Curucjhetra , Matjya , Panchala , or Cdnyacubja , and 
 e Surafena , or Mat'hurd , form the region, called Brahmarjhi , 
 c diftinguifhed from Brahmaverta : 
 
 20 { From a Brahmen , who was born in that country, 
 c let all men on earth learn their feveral ufaores. 
 
 O 
 
 21 e That country, which lies between Himawat and 
 
 * Yindhya , to the eaft of Vinas ana, and to the weft of Praydga , 
 ‘ is celebrated by the title of Medhya-deja, or the central region . 
 
 22 £ As far as the eaftern, and as far as the weftern, 
 6 oceans between the two mountains juft mentioned, lies the 
 
20 
 
 ON EDUCATION; OR 
 
 < tra a, which the wife have named 'Aridverta, or inhabited 
 
 * by refpeblable men. 
 
 23 ‘ That land, on which the black antelope naturally 
 
 < grazes, is held fit for the performance of facrifices; but 
 ‘ the land of Mlech’has, or thoje who f- peak barbaroujly, differs 
 c widely from it. 
 
 24 4 Let the three firft clalfes invariably dwell in thofe 
 « beforementioned countries; but a Sudra , diftreffed for 
 c fubfiftence, may fojourn wherever he chufes. 
 
 25 e Thus has the origin of law been fuccin£lly declar- 
 
 < ed to you, together with the formation of this univerfe. 
 c now learn the laws of the feveral clalfes. 
 
 26 4 With aufpicious atts prefcribed by the Veda , muft 
 
 < ceremonies on conception and fo forth be duly performed, 
 ‘ which purify the bodies of the three clahes in this life, 
 
 « and qualify them for the next. 
 
 27 4 By oblations to fire during the mother’s pregnan- 
 c cy, by holy rites on the birth of the child, by the tonfure 
 « of his head with a lock of hair left on it, by the ligation 
 c of the facrificial cord, are the feminal and uterine taints of 
 
 « the three clalfes wholly removed : 
 
 ■28 6 By ftudying the Veda , by religious obfervances, by 
 
 c oblations to fire, by the ceremony of Traividia , by offering 
 6 to the Gods and Manes, by the procreation of children, 
 c by the five great facraments, and by folemn faciifices, this 
 c human body is rendered fit for a divine ftate. 
 
 29 6 Before the feftion of the navel firing a ceremony 
 
 C is ordained on the birth of a male: he muft be made, 
 « while facred texts are pronounced, to tafte a little honey 
 
 * and clarified butter from a golden fpoon. 
 
ON THE FIRST ORDER. 
 
 21 
 
 30 4 Let the father perform or, if abfent, caufc to be 
 4 performed, on the tenth or twelfth day after the birth, the 
 4 ceremony of giving a name ; or on fome fortunate day of 
 4 the moon, at a lucky hour, and under the influence of a 
 4 ftar with good qualities. 
 
 31 4 The firft part of a Brahmens compound name 
 
 4 fhould indicate holinefs; of a Cfiatriya’s, power; of a Vaif- 
 4 ya’s, wealth ; and of a Sudra’s , contempt : 
 
 32 4 Let the fecond part of the prieft’s name imply 
 4 profperity; of the foldier’s, prefervation ; of the merchant’s, 
 4 nourifhment ; of the fervant’s, humble attendance. 
 
 33 4 The names of women fhould be agreeable, foft, 
 
 4 clear, captivating the fancy, aufpicious, ending in long 
 4 vowels, refem'bling words of benedidion. 
 
 34 4 In the fourth month the child fhould be carried 
 
 4 out of the houfe to fee the fun : in the fixth month, he 
 4 fhould be fed with rice ; or that may be done, which, by 
 4 the cuftom of the family, is thought moll propitious. 
 
 35 4 By the command of the Veda, the ceremony of 
 4 tonfure fhould be legally performed by the three f rfl 
 4 dalles in the firft or third year after birth . 
 
 36 4 In the eighth year from the conception of a Brahmen, 
 
 4 in the eleventh from that of a Cfhatriya, and in the twelfth 
 4 from that of a Vaifya, let the father inveft the child with 
 4 the mark of his clafs : 
 
 37 4 Should a Brahmen, or his father for him, be defir- 
 4 ous of his advancement in facred knowledge, a Cfiatriya 
 4 of extending his power, or a Vaifya of engaging in mercan- 
 4 tile bufmefs, the inveftiture may be made in die fifth, fixth, 
 
 4 or eighth years refpectively. 
 
 F 
 
22 
 
 ON EDUCATION; OR 
 
 38 4 The ceremony of inveftiture hallowed by the gdyatrl 
 4 muff not be delayed, in the cafe of a prieft, beyond the 
 4 fixteenth year; nor, in that of a foldier, beyond the twenty- 
 4 fecond; nor in that of a merchant, beyond the twenty-fourth 4 
 
 39 4 After that, all youths of thefe three dalles, who 
 4 have not been inverted at the proper time, become vratyas , 
 4 or outcafts, degraded from the gdyatrl, and contemned by 
 4 the virtuous : 
 
 40 4 With fuch impure men, let no Brahmen , even in 
 4 diftrefs for fubrtftence, ever form a connexion in law, ei- 
 4 ther by the ftudy of the Veda or by affinity. 
 
 4 1 4 Let ftudents in theology wear for their mantles the 
 4 hides of black antelopes* of common deer, or of goats, 
 
 4 with lower vejls of woven s ana, of cjhumd , and of wool, in 
 4 the dired order of their dalles. 
 
 42 4 The girdle of a prieft mull be made of ?nunja , in 
 4 a triple cord, fmooth and foft; that of a warrior mull be 
 4 a bowftring of rrturvd; that of a merchant, a triple thread 
 4 of s' ana. 
 
 43 4 If the munja be not procurable, their zones mult 
 4 be formed refpeclively of the grades cufa , afmdntacaj valvajdi 
 4 in triple ftrings with one, three, or five knots, according to 
 
 4 the family cujlom . 
 
 44 4 The facrificial thread of a Brahmen mull be made 
 4 of cotton, fo as to be put on over his head, in three ftrings; 
 
 4 that of a Cfhatriya , of s' ana thread only; that of a Vais y a 
 4 of woollen thread.. 
 
 45 4 A prieft ought by law to carry a ftaff of Bilva or 
 6 Paldfa ; a foldier, of Bata or Chadira; a merchant of Venn 
 
 e or Udumhara : 
 
ON THE FIRST ORDER. 
 
 23 
 
 4 6 4 The daff of a pried mud be of fuch a length as 
 4 to reach his hair; that of a foldier, to reach his forehead; 
 
 4 and that of a merchant, to reach his nofe. 
 
 47 4 Let all the daves be draight, without fraHure, of 
 4 a handfome appearance, not likely to terrify men, with 
 e their bark perfe£t, unhurt by fire. 
 
 48 4 Having taken a legal daff to his liking, and dand- 
 4 ing oppofite to the fun, let the dudent thrice walk round 
 4 the fire from left to right, and perform according to law 
 4 the ceremony of afking food: 
 
 49 4 The mod excellent of the three claffes, being girt 
 4 with the facrificial thread, mud afk food with the refpedtful 
 4 word bhavati , at the beginning of the phrafe; thofe of the 
 4 fecond clafs, with that word in the middle; and thofe of 
 4 the third, with that word at the end. 
 
 50 4 Let him fird beg food of his mother, or of his 
 * fider, or of his mother’s whole fider; and then of fome 
 4 other female who will not difgrace him. 
 
 51 4 Having collefted as much of the defired food as he 
 4 has occafion for, and having prefented it without guile to 
 4 his preceptor, let him eat fome of it, being duly purified, 
 4 with his face to the ead : 
 
 52 4 If he feek long life, he fhould eat with his face to 
 4 the ead ; if exalted fame, to the fouth ; if profperity, to 
 4 the wed ; if truth and its reward , to the north. 
 
 5 3 4 Let the dudent, having performed his ablution, al- 
 
 4 ways eat his food without didra&ion of mind ; and, hav- 
 4 ing eaten, let him thrice wafh his mouth completely, fprink- 
 4 ling with water the fix hollow parts of his head, or his 
 4 eyes, ears , and nojlrils , 
 
24 
 
 ON EDUCATION; OR 
 
 54 4 Let him honour all his food, and eat it without 
 4 contempt; when he fees it, let him rejoice and be calm, 
 4 and pray, that he may always obtain it. 
 
 55 4 Food, eaten conftantly with refpedi, gives mufcular 
 4 force and generative power ; but, eaten irreverently, def- 
 4 troys them both. 
 
 56 4 Fie muft beware of giving any man what he leaves; 
 4 and of eating any thing between- morning and evening : he 
 4 muft alfo beware of eating too much, and of going any 
 4 whither with a remnant of his food unfwallowed. 
 
 57 4 Excefiive eating is prejudicial to health, to fame, 
 
 4 and to future blifs in heaven; it is injurious to virtue, and 
 4 odious among men : he muft, for thefe reafons, by all 
 4 means avoid it. 
 
 58 4 Let a Brahmen at all times perform the ablution 
 4 with the pure part of his hand denominated from the Veda, 
 
 4 or with the part facred to the Lord of creatures, or with 
 4 that dedicated to the Gods ; but never with the part nam- 
 4 ed from the Pitris : 
 
 5 9 4 The pure part under the root of the thumb is cal- 
 
 4 led Brahma , that at the root of the little finger, Caya ; that 
 4 at the tips of the fingers, Daiva ; and the part between the 
 4 thumb and index, Pitrya. 
 
 60 4 Let him firff fip water thrice ; then twice wipe his 
 4 mouth ; and laftly touch with water the fix before mentioned 
 4 cavities, his bread, and his head. 
 
 61 4 He, who knows the law and feeks purity, will ever 
 4 perform his ablution with the pure part of his hand, and 
 4 with water neither hot nor frothy, Landing in a lonely 
 4 place, and turning to the eaft or the north. 
 
ON THE FIRST ORDER. 
 
 2 5 
 
 6 2 ‘A Brahmen is purified by water, that reaches his 
 ‘ bofom ; a CJhatriya, by water defcending to his throat ; a 
 £ V aifya , by water barely taken into his mouth ; a Sudra , 
 £ ' by water touched with the extremity of his lips. 
 
 6 3 c A youth of the three higheft dalles is named npa- 
 c vitl, when his right hand is extended for the cord to pafs 
 ‘ over his head and he fixed on his left fhoulder ; when his left 
 6 hand is extended, that the thread may he placed on his right 
 £ jhculckr , he is called prdchmdviti ; and niviti , when it is 
 £ fattened on his neck. 
 
 64 £ His girdle, his leathern mantle, his ffaff, his facri- 
 £ ficial cord, and his ewer, he muft throw into the water, 
 £ when they are worn out or broken, and receive others hal- 
 4 lowed by myftical texts. 
 
 65 £ The ceremony of cefanta , or cutting off the hair , 
 c is ordained for a prieft in the fixteenth year from concep- 
 £ tion; for a foldier, in the twenty-fecond ; for a merchant, 
 
 two years later than that. 
 
 66 £ The fame ceremonies, except that of the facrificial 
 £ thread , muft be duly performed for women at the fame 
 £ age and in the fame order, that the body may be made 
 £ perfe£t; but without any texts from the Veda : 
 
 67 £ The nuptial ceremony is confidered as the complete 
 £ inllitution of women, ordained for them in the Veda> to- 
 £ gether with reverence to their hufbands, dwelling firft in 
 £ their father’s family, the bufmefs of the houfe, and atten- 
 £ tion to facred lire. 
 
 68 £ Such is the revealed law of inllitution for the 
 £ twice born ; an inllitution, in which their fecond birth 
 * clearly confilts, and which caufes their advancement in ho- 
 
 G 
 
26 
 
 ON EDUCATION; OR 
 
 ‘ linefs : now learn to what duties they mull afterwards ap- 
 £ ply themfelves. 
 
 6 9 £ The venerable preceptor, having girt his pupil 
 £ with the thread, mull firft inftru£l him in purification, 
 £ in good cuftoms, in the management of the confecrated 
 £ fire, and in the holy rites of morning, noon, and even- 
 
 ‘ ing * 
 
 70 £ When the ftudent is going to read the Veda, he 
 c muff perform an ablution, as the law ordains, with 
 £ his face to the north ; and, having paid fcriptural homage, 
 £ he muff receive inftru&ion, wearing a clean veil, his mem- 
 £ bers being duly compofed : 
 
 71 £ At the beginning and end of the le£ture, he muff 
 6 always clafp both the feet of his preceptor ; and he muft 
 £ read with both his hands clofed : (this is called fcriptural 
 * homage) 
 
 72 £ W 7 ith crofied hands let him clafp the feet of his 
 c tutor, touching the left foot with his left, and the right 
 ‘ with his right, hand. 
 
 73 £ When he is prepared for the lecture, the precep- 
 £ tor, conftantly attentive, muft fay: ££ hoa! read;” and, at 
 £ the clofe of the lelfon, he muft fay : ££ take reft.” 
 
 74 £ A Brahmen , beginning and ending a le£lure on the 
 £ Veda, muft always pronounce to himfelf the fyllable dm; 
 £ for, unlefs the fyllable dm precede, his learning will flip 
 £ away from him ; and, unlefs it follow, nothing will be 
 ‘ Ions' retained. 
 
 O 
 
 £ 75 £ If he have fitten on culms of cus a with their 
 
 £ points toward the eaft, and be purified by rubbing that holy 
 £ grafs on both his hands, and be further prepared by three 
 
ON THE FIRST ORDER. 
 
 27 
 
 4 fuppreflions of breath, each equal in time to Jive jhort vowels , 
 4 he then may fitly pronounce om, 
 
 7 6 4 Brahma" milked out, as it were , from the three Vi- 
 4 atai the letter A, the letter U, and the letter M, which 
 4 form by their coalition the tnliteral monofyllable , together with 
 4 three myfferious words, bhur, bhuvah , fwer , or earth , fky, 
 
 * heaven : 
 
 77 4 From the three FA&zj alfo the lord of creatures, in- 
 4 comprehenfibly exalted, fuccelTively milked out the three 
 c meafures of that ineffable text, beginning with the word 
 4 tad, and entitled Jdvitri or gdyatr }. 
 
 78 ‘A prieft, who fhall know the Veda, and Fnall pro- 
 c nounce to himfelf, both morning and evening, that fyila- 
 6 ble, and that holy text preceded by the three words, fhall 
 6 attain the fanftity which the Veda confers ; 
 
 79 « And a twice born man, who fhall a thoufand 
 e times repeat thofe three (or om, the vyahntis, and the 
 4 gdyatr id) apart fro?n the multitude , fhall be releafed in a 
 ‘ month even from a great ofFence, as a fnake from his 
 4 hough. 
 
 80 4 The prieft, the foldier, and the merchant, who fhall 
 4 negle£l this myfterious text, and fail to perform in due 
 4 feafon his peculiar a6ts of piety, fhall meet with contempt 
 4 among the virtuous. 
 
 81 4 The three great immutable words, preceded by 
 4 the triliteral fyllable, and followed by the gdyatr /, which 
 4 confifts of three meafures, muft be confidered as the 
 4 mouth, or principal part, of the Veda; 
 
 82 4 Whoever fhall repeat, day by day for three years 
 4 without negligence, that facred text, fhall hereafter ap- 
 
28 
 
 ON EDUCATION; OR 
 
 5 proach the divine effence, move as freely as air, and af- 
 4 fame an ethereal form. 
 
 83 4 The triliteral monofyllable is an emblem of the 
 4 Supreme ; the fuppreffions of breath with a mind fixed on 
 £ God, are the highed devotion; but nothing is more ex- 
 4 alted than the gayatri: a declaration of truth is more ex- 
 4 cellent than lilence. 
 
 84 4 All rites ordained in the Veda , oblations to lire, and 
 4 folemn facrifices, pafs away; but that, which paffes not away, 
 4 is declared to be the fyllable om, thence called acfhara; 
 4 fince it is a fymbol of God, the Lord of created Beings. 
 
 85 4 The a£i of repeating his Holy Name is ten times 
 4 better than the appointed facrifice; a hundred times bet- 
 4 ter, when it is heard by no man ; and a thoufand times 
 4 better, when it is purely mental : 
 
 80 4 The four dome dick facraments, which are accom- 
 
 4 panied with the appointed facrifice, are not equal, though 
 4 all be united, to a fixteenth part of the facrifice perform- 
 4 ed by a repetition of the gayatri : 
 
 87 4 By the foie repetition of the gayatri a pried: may 
 4 indubitably attain beatitude, let him perform, or not per- 
 4 form, any other religious a£l; if he be Maitra , or a friend 
 4 to all creatures , he is jufly named Brdhmena , or united to the 
 4 Great One . 
 
 88 4 In redraining the organs, which run wild among 
 4 ravifhing fenfualities, a wife man will apply diligent care, 
 
 4 like a charioteer in managing redive horfes. 
 
 89 4 Thofe eleven organs, to which the fird Sages gave 
 c names, I will comprehendvely enumerate, as the law con- 
 4 dders them, in due order. 
 
ON THE FIRST ORDER. 
 
 29 
 
 90 4 The nofe is the fifth, after the ears, the {kin, the 
 
 e eyes, and the tongue; and the organs of fpeech are rec- 
 4 koned the tenth, after thofe of excretion and generation, 
 
 £ and the hands and feet : 
 
 gi 4 Five of them, the e'ar and the reft in fucceftion, 
 
 4 learned men have called organs of fenfe; and the others, 
 
 4 organs of a£lion : 
 
 92 4 The heart mull be confidered as the eleventh; 
 
 4 which, by its natural property, comprifes both fenfe and 
 4 a&ion; and which being fubdued, the two other fets, with 
 4 five in each, are alfo controlled. 
 
 93 4 A man, by the attachment of his organs to fenfual 
 4 pleafure, incurs certain guilt; but, having wholly fubdued 
 4 them, he thence attains heavenly blifs. 
 
 94 4 Defire is never fatisfied with the enjoyment of de- 
 4 fired objects ; as the fire is not appeafed with clarified but- 
 4 ter: it only blazes more vehemently. 
 
 95 4 Whatever man may obtain all thofe gratifications, 
 4 or whatever man may refign them completely, the refig- 
 4 nation of all pleafures is far better than the attainment of 
 4 them. 
 
 96 4 The organs, being ftrongly attached to fenfual de- 
 4 lights, cannot fo effe£tually be reftrained by avoiding incen- 
 4 tives to pleafure, as by a conftant purfuit of divine know- 
 4 ledge. 
 
 97 4 To a man contaminated by fenfuality neither the 
 4 V edas , nor liberality, nor facrifices, nor ftri£t obfervances, 
 4 nor pious aufterities, ever procure felicity. 
 
 98 4 He muft be confidered as really triumphant over 
 4 his organs, who, on hearing and touching, on feeing and 
 
 H 
 
30 
 
 ON EDUCATION; OR 
 
 £ tailing and fmelling, what may pleaje or offend the fenjes , 
 4 neither greatly rejoices nor greatly repines: 
 
 99 4 But, when one among all his organs fails, by that 
 4 lingle failure his knowledge of God palfes away, as water 
 4 flows through one hole in a leathern bottle. 
 
 100 4 Having kept all his members of fenfe and attion 
 4 under control, and obtained alfo command over his 
 4 heart, he will enjoy every advantage, even though he re- 
 4 duce not his body by religious aullerities. 
 
 101 4 At the morning twilight, let him {land repeat- 
 4 ing the gayatri ', until he fee the fun; and, at evening 
 4 twilight, let him repeat it fitting, until the liars dihin£lly 
 4 appear : 
 
 102 4 He, who Hands repeating it at the morning twi- 
 4 light, removes all unknown noHurnal fin ; and he, who re- 
 4 peats it fitting at evening twilight, difperfes the taint, that 
 4 has unknowingly been contraHed in the day ; 
 
 103 4 But he, who hands not repeating it in the morn- 
 4 ing, and fits not repeating it in the evening, muh be pre- 
 4 eluded, like a Sudra , from every facred obfervance of the 
 4 twice bom clalfes. 
 
 104 4 Near pure water, with his organs holden under 
 4 control, and retiring with circumfpe£lion to fome unfre- 
 4 quented place, let him pronounce the gayatri , performing 
 4 daily ceremonies. 
 
 105 4 In reading the Feddngas , or grammar , profody , 
 
 4 mathematicks , and jo forth , or even fuch parts of the V e'da, 
 
 4 as ought conhantly to be read, there is no prohibition on 
 4 particular days ; nor in pronouncing the texts appointed 
 4 for oblations to fire : 
 
ON THE FIRST ORDER. 
 
 3 1 
 
 106 c Of that, which mull conftantly be read, and is 
 therefore, called Brahmafatra , there can be no fuch prohibi- 
 tion; and the oblation to lire, according to the V eda, pro- 
 duces good fruit, though accompanied with the text vafliat ', 
 which on other occafions mull be intermitted on certain days. 
 
 107 ‘ For him, who fhall perfift a whole year in reading 
 the Veda, his organs being kept in fubjeclion, and his body 
 pure, there will always rife good fruit from his offerings of 
 milk and curds, of clarified butter and honey. 
 
 108 c Let the twice born youth, who has been girt with 
 the facrificial cord, colleH wood for the holy fire, beg food 
 of his relations, fleep on a low bed, and perform fuch of- 
 fices as may pleafe his preceptor, until his return to the 
 houfe of his natural father. 
 
 109 c Ten perfons may legally be inftructed in the Veda ; 
 the fon of a fpiritual teacher ; a boy, who is affiduous ; 
 one who can impart other knowledge ; one who is juft ; 
 one who is pure; one who is friendly ; one who is power- 
 ful ; one who can beftow wealth ; one who is honeft ; and 
 one who is related by blood. 
 
 110 ‘ Let not a fenfible teacher tell any other what he is 
 not afked, nor what he is alked improperly ; but let him, 
 however intelligent, a£t in the multitude, as if he were 
 dumb : 
 
 111 c Of the two perfons, him, who illegally afks, and 
 him, who illegally anfwers, one will die, or incur odium. 
 
 112 c Where virtue, and wealth fufficient to fecure it, are 
 not found, or diligent attention at leaft proportioned to 
 the holinejs of the fubjett, in that foil divine inftru6lion muft 
 not be fown : it would perifh, like fine feed in barren land. 
 
3 2 
 
 ON EDUCATION; OR 
 
 113 4 A teacher of the Veda fhould rather die with his 
 4 learning, than fow it in fterile foil, even though he be in 
 6 grievous dihrefs for fubhftence. 
 
 114 4 Sacred Learning, having approached a Brahmen , 
 6 faid to him: 44 I am thy precious gem; preferve me with 
 44 care; deLver me not to a fcorner; (fo preferved I fhall be- 
 14 come fupremely ftrong) 
 
 115 4 But communicate me, as to a vigilant depofitary 
 44 of thy gem, to that hudent, whom thou fhalt know to be 
 44 pure, to have fubdued his pahions, to perform the duties 
 44 of his order.” 
 
 116 4 He, who fhall acquire knowledge of the Veda, with- 
 4 out the affent of his preceptor, incurs the guilt of Healing 
 4 the fcripture, and fhall link to the region of torment. 
 
 117 4 From whatever teacher a hudent has received 
 4 inhru6tion, either popular, ceremonial, or facred, let him 
 4 firft falute his inhru&or, when they meet. 
 
 118 4 A Brahmen , who completely governs his pahions, 
 
 4 though he know the gayatri only, is more honourable than 
 4 he, who governs not his pahions, who eats all forts of food , 
 
 4 and fells all forts of commodities , even though he know the 
 4 three Vedas . 
 
 119 4 When a fuperiour fits on a couch or bench, let 
 4 not an inferiour fit on it with him; and, if an inferi- 
 4 our be fitting on a couch, let him rife to falute a fupe- 
 4 riour. 
 
 120 4 The vital fpirits of a young man mount upwards 
 4 to depart from him , when an elder approaches ; but, by rihng 
 4 and falutation, he recovers them. 
 
 121 4 A youth, who habitually greets and conftantly re- 
 
ON THE FIRST ORDER. 
 
 33 
 
 e veres the aged, obtains an increafe of four things; life, 
 4 knowledge, fame, ftrength. 
 
 122 4 After the word of falutation, a Brahmen muft addrefs 
 
 e an elder, faying : 44 I am fuch an one pronouncing his 
 
 * 
 
 e own name. 
 
 123 4 If any perfons, through ignorance of the Sanfcrit lan- 
 4 g ua g e ’ underhand not the import of his name, to them 
 e fhould a learned man fay : 44 It is I and in that manner 
 c he fhould addrefs all clajfes of women. 
 
 124 4 In the falutation he fhould pronounce, after his own 
 c name, the vocative particle bhos; for the particle bho's is held by 
 4 the wife to have the fame property with names fully exprefjed . 
 
 125 4 A Brahmen fhould thus be faluted in return: 
 44 Mayft thou live long, excellent man ! " and, at the end 
 4 of his name, the vowel and preceding confonant fhould 
 4 be lengthened, with an acute accent, to three fyllabick mo- 
 4 ments, or Jhort vowels. 
 
 126 4 That Brahmen, who knows not the form of re- 
 4 turning a falutation, muff not be faluted by a man of learn- 
 4 ing : as a Sudra, even fo is he. 
 
 127 4 Let a learned man afk a prieft, when he meets 
 ‘ him, if his devotion profpers ; a warriour, if he is unhurt ; 
 4 a merchant, if his wealth is fecure ; and one of the fervile 
 
 clafs, if he enjoys good health; ufmg refpehlively the words, 
 cusalam, anamayam, cfhemam, and arogyam. 
 
 128 4 He, who has juft performed a folemn facrifice and 
 4 ablution, muft not be addrefled by his name, even though 
 
 ne be a younger man ; but he, who knows the law, fhould 
 accoil him with the vocative particle, or with bhavat, the 
 4 pronoun of refpeft. 
 
 I 
 
34 
 
 ON EDUCATION; OR 
 
 129 £ To the wife of another, and to any woman not 
 £ related by blood, he mull fay ££ hhavati, and amiable filler.” 
 
 130 £ To his uncles paternal and maternal, to his wife’s 
 1 father, to performers of the facrifice, and to fpiritual tea- 
 ‘ chers, he mull fay : ££ I am fuch an one” — rifing up to fa- 
 c lute them, even though younger than himfelf. 
 
 131 c The filler of his mother, the wife of his maternal 
 £ uncle, his own wife’s mother, and the filler of his father, 
 £ mull be faluted like the wife of his father or preceptor : 
 £ they are equal to his father’s or his preceptor’s wife. 
 
 132 £ The wife of his brother, if fhe be of the fame 
 £ clafs, mult be faluted every day ; but his paternal and ma- 
 £ ternal kinfwomen need only be greeted on his return from 
 £ a journey. 
 
 133 c With the filler of his father and of his mother, 
 c and with his own elder filler, let him demean himfelf as 
 c with his mother ; though his mother be more venerable 
 £ than they. 
 
 134 £ Fellow citizens are equal for ten years ; dancers 
 £ and fingers, for live ; learned theologians, for lefs than 
 £ three; but perfons related by blood, for a fhort time: 
 
 £ that is, a greater difference of age deflroys their equality . 
 
 135 f The lludent mult confider a Brahmen , though 
 £ but ten years old, and a CJhatriya, though aged a hundred 
 £ years, as father and fon ; as between thofe two, the young 
 £ Brahmen is to he refpeded as the father. 
 
 136 £ Wealth, kindred, age, moral conduct, and, fifth- 
 £ ly, divine knowledge, entitle men to refpe6t; but that, which 
 £ is lalt mentioned in order, is the moll refpe£table : 
 
 13 7 £ Whatever man of the three highejl clalfes polfelfes 
 
ON THE FIRST ORDER. 
 
 35 
 
 * the moft of thole live, both in number and degree, that man 
 4 is entitled to moft refpeCt ; even a Sudra , if he have en- 
 4 tered the tenth decad of his age. 
 
 138 4 Way muft be made for a man in a wheeled car- 
 c riage, or above ninety years old, or afflicted with difeafe, 
 4 or carrying a burden ; for a woman; for a prieft juft re- 
 4 turned from the manfton of his preceptor ; for a prince, 
 4 and for a bridegroom : 
 
 139 4 Among all thofe, if they be met at one time, the 
 
 * prieft juft returned home and the prince are moft to be ho- 
 4 noured; and of thofe two, the prieft juft returned Ihould 
 4 be treated with more refpeCt than the prince. 
 
 140 ‘ That prieft, who girds his pupil with the facrifici- 
 
 * al cord, and afterwards inftruCts him in the whole Feda, 
 c with the law of facrifice and the facred Upanijhads , holy 
 4 fages call an acharya : 
 
 141 4 But he, who, for his livelihood, gives inftru&ion 
 4 in a part only of the Feda, or in grammar, and other Ft - 
 6 dang as, is called an upadhyaya , or fubleCturer. 
 
 142 4 The father, who performs the cefemonies on 
 4 conception and the like, according to law, and who nou- 
 e rifhes the child with his firft rice, has the epithet of guru , 
 4 or venerable. 
 
 143 4 He, who receives a ftipend for preparing the 
 4 holy fire, for conducting the paca and agnijhtoma , and for 
 4 performing other facrifices, is called in this code the rit- 
 4 wij of his employer. 
 
 144 4 He, who truly and faithfully fills both ears with 
 4 the F e'da, muft be confidered as equal to a mother ; He muft 
 4 be revered as a father ; Him the pupil muft never grieve* 
 
3 s 
 
 ON EDUCATION OR 
 
 145 4 A mere achdrya, or a teacher of the gayatri only, 
 
 4 furpafles ten upadhyayas; a father, a hundred fuch acliaryas ; 
 
 4 and a mother, a thoufand natural fathers. 
 
 146 4 Of him, who gives natural birth, and him, who 
 4 gives knowledge of the whole V e'da , the giver of facred know- 
 4 ledge is the more venerable father; fince the fecond or 
 4 divine birth enfures life to the twice born both in this 
 4 world and hereafter eternally. 
 
 147 4 Let a man confider that as a mere human birth, 
 
 4 which his parents gave him for their mutual gratification, 
 
 4 and which he receives after lying in the womb ; 
 
 148 4 But that birth, which his principal achdrya, who 
 4 knows the whole Veda , procures for him by his divine mo- 
 4 ther the Gdyatri, is a true birth : that birth is exempt from 
 4 age and from death. 
 
 149 4 Him, who confers on a man the benefit of facred 
 4 learning, whether it be little or much, let him know to be 
 4 here named guru, or venerable father , in confequence of 
 4 that heavenly benefit. 
 
 150 4 A Brahmen , who is the giver of fpiritual birth, the 
 4 teacher of prefcribed duty, is by right called the father of 
 4 an old man, though himfelf be a child. 
 
 151 4 C avi, or the learned, child of Angiras, taught his 
 4 paternal uncles and coufins to read the Veda, and, excel- 
 4 ling them in divine knowledge, faid to them 44 little fons 
 
 152 4 They, moved with refentment, afked the Gods 
 
 * the meaning of that expreffion; and the Gods, being affem- 
 4 bled, anfwered them : 44 The child has addreffed you 
 
 44 properly; 
 
 153 44 For an unlearned man is in truth a child; and 
 
ON THE FIRST ORDER. 
 
 37 
 
 * he, who teaches him the Veda, is his father: holy fages 
 
 * have always faid child to an ignorant man, and father to 
 
 * a teacher of Scripture.” 
 
 154 ‘ Greatnefs is not conferred by years, not by gray 
 
 * hairs, not by wealth, not by powerful kindred : the divine 
 ‘ fares have eflablifhed this rule: “ Whoever has read the 
 
 O 
 
 “ V edas and their Angas , He among us is great/'’ 
 
 155 c The feniority of priefts is from facred learning; 
 ‘ of warriours, from valour ; of merchants, from abundance 
 
 * of grain ; of the fervile clafs, only from priority of birth. 
 
 156 e A man is not therefore aged, becaufe his head is 
 c gray : him, furely, the Gods considered as aged, who, 
 
 * though young in years, has read and under [lands the Veda . 
 
 157 ‘ As an elephant made of wood, as an antelope 
 
 * made of leather, fuch is an unlearned Brahmen: thofe three 
 
 * have nothing but names. 
 
 158 ‘ As an eunuch is unproductive with women, as a 
 c cow with a cow is unprolifick, as liberality to a fool is fruit- 
 e lefs, fo is a Brahmen ufelefs, if he read not the holy texts. 
 
 159 c Good inftraHion muft be given without pain to 
 c the inftruHed ; and fweet gentle fpeech mull: be ufed by 
 c a preceptor, who cherifhes virtue. 
 
 160 { He, whofe difcourfe and heart are pure, and ever 
 
 * perfectly guarded, attains all the fruit arifing from his 
 
 * complete courfe of Studying the Veda, 
 
 161 e Let not a man be querulous, even though in pain: 
 
 ' let him not injure another in deed or in thought; let him 
 c not even utter a word, by which his fellow creature may 
 € Suffer uneafmefs ; Since that will obftrudt his own progrefs 
 
 * to future beatitude. 
 
 K 
 
3 ^ 
 
 ON EDUCATION; OR 
 
 162 c A Brahmen Ihould conftantly fhun worldly ho- 
 * nour, as he would fhunpoifon; and rather conftantly feek 
 e difrefpe6t, as he would feek ne£tar ; 
 
 163 4 For though fcorned, he may deep with pleafure; 
 s with pleafure may he awake ; with pleafure may he pafs 
 e through this life : but the fcorner utterly perifhes. 
 
 164 £ Let the twice-born youth, whofe foul has been 
 s formed by this regular fucceftion of preferibed a£ts, colle£l 
 c by degrees, while he dwells with his preceptor, the devout 
 c habits proceeding from the ftudy of feripture. 
 
 165 ‘ With various modes of devotion, and with aufterL 
 £ ties ordained by the law, muft the whole Veda be read, 
 s and above all the facred Upanijhads , by him, who has re- 
 £ ceived a new birth. 
 
 166 e Let the beft of the twice born clafles, intending 
 6 to pra£tife devotion, continually repeat the reading of 
 ‘ feripture; fince a repetition of reading the feripture is here 
 6 ftyled the higheft devotion of a Brahmen: 
 
 1 67 c Yes verily ; that ftudent in theology performs the 
 £ higheft a£t of devotion with his whole body to the extre- 
 £ mities of his nails, even -though he be JofarJenJualasto 
 6 wear a chaplet of fweet flowers, who to the utmoft of his 
 c ability daily reads the Veda. 
 
 168 ‘A twice born man, who, not having ftudied the 
 c Veda , applies diligent attention to a different and worldly 
 c ftudy, foon falls, even when living, to the condition of a 
 s Sudra ; and his defendants after him. 
 
 169 c The firft birth is from a natural mother; the fe- 
 s cond, from the ligation of the zone : the third, from the 
 5 due performance of the facrifice : fuch are the births of 
 
ON THE FIRST ORDER. 
 
 39 
 
 « him, who is ujually called twice bom, according to a text 
 4 of the V eda : 
 
 170 4 Among them his divine birth is that, which is 
 4 didinguifhed by the ligation of the zone and Jacrijlcial cord; 
 
 6 and in that birth the Gdyatri is his mother, and the A'chd- 
 £ rya , his father. 
 
 171 e Sages call the A chary a father from his giving in- 
 4 ftru&ion in the Veda : nor can any holy rite be perform- 
 4 ed by a young man before his invediture. 
 
 172 e Till he be invefled zuith the figns of his dafs , he mud 
 c not pronounce any facred text, except what ought to be uf- 
 4 ed in obfequies to an ancedor ; fince he is on a level with 
 e a Siidra before his new birth from the revealed fcripture : 
 
 173 c From him, who has been duly inveded, are re- 
 4 quired both the performance of devout a£ts, and the ftudy 
 4 of the Veda in order, preceded by dated ceremonies. 
 
 174 c Whatever fort of leathern mantle, facrificial thread, 
 e and zone, whatever daff, and whatever under-apparel are 
 4 ordained, as before mentioned , for a youth of each clafs, the 
 4 like mud alfo be ufed in his religious a£ts. 
 
 175 4 Thefe following rules mud a Brahmachdri, or Jhi- 
 4 dent in theology , obferve, while he dwells with his precep- 
 4 tor ; keeping all his members under control, for the fake 
 4 of increafing his habitual devotion. 
 
 176 4 Day by day, having bathed and being purified, 
 4 let him offer frefh water to the gods, the fages, and the 
 4 manes ; let him fhew refpeft to the images of the deities, 
 4 and brincr wood for the oblation to fire. 
 
 O 
 
 177 4 Let him abdainfrom honey, from defh meat, from 
 4 perfumes, from chaplets of dowers, from fweet vegetable 
 
40 
 
 ON EDUCATION; OR 
 
 4 juices, from women, from all fweet fubftances turned acid* 
 4 and from injury to animated beings ; 
 
 178 4 From unguents for his limbs, and from black pow- 
 4 der for his eyes, from wearing fandals and carrying an 
 4 unbrella, from fenfual defire, from wrath, from covetouL 
 4 nefs, from dancing, and from vocal and inftrumentalmufick; 
 
 179 4 From gaming, from difputes, from detra&ion, and 
 4 from falfehood, from embracing or wantonly looking at 
 4 women, and from diflervice to other men. 
 
 180 4 Let him conftantly fleep alone: let him never 
 4 walle his own manhood ; for he, who voluntarily waftes 
 4 his manhood, violates the rule of his order, and becomes 
 4 an avacirm : 
 
 181 4 A twice born youth, who has involuntarily wafted 
 * his manly ftrength during fleep, muft repeat with reve- 
 4 rence, having bathed and paid homage to the fun, this text 
 4 of feripture : 44 Again let my ftrength return to me .” 
 
 182 4 Let him carry water-pots, flowers, cowdung, frefh 
 4 earth, and cus'a-g rafs, as much as may be ufeful to his pre- 
 4 ceptor ; and let him perform every day the duty of a re- 
 4 limous mendicant. 
 
 o 
 
 183 4 Each day muft a Brahmen ftudent receive his food 
 4 by begging, with due care, from the houfes of perfons re~ 
 
 4 nowned for difeharging their duties, and not deficient in 
 4 performing the facrifices, which the Veda ordains. 
 
 1 84 4 Let him not beg from the coufms of his preceptor; 
 
 4 nor, from his own coufms; nor from other kinfmen by the 
 4 father’s fide, or by the mother’s; but, if other houfes be 
 4 not acceftible, let him begin with the laft of thofe in 
 4 order, avoiding the firft ; 
 
ON THE FIRST ORDER. 
 
 4 * 
 
 185 ‘ Or, if none of thofe houfes juft mentioned can be 
 found, let him go begging through the whole diftri6l 
 round the village, keeping his organs in fubje&ion, and re- 
 maining filent : but let him turn away from fuch, as have 
 committed any deadly fin. 
 
 186 4 Having brought logs of wood from adiftance, let 
 him place them in the open air ; and with them let him 
 make an oblation to fire, without remiffnefs, both evening 
 and morning. 
 
 187 c He, who for feven fuccefiive days omits the cere- 
 mony of begging food, and offers not wood to the facred 
 fire, muff perform the penance of an avadrn /, unlefs he be 
 affli&ed with illnefs. 
 
 188 ‘ Let the ftudent perfift conftantly in fuch begging, 
 but let him not eat the food of one perfon only : the fub- 
 liftence of a ftudent by begging is held equal to falling 
 
 in religious merit . 
 
 189 ‘Yet, when he is afked on a folemn aflt in honour 
 of the Gods or the Manes, he may eat at his pleafure the 
 food of a fingle perfon ; obferving, however, the laws of 
 abftinence and the aufterity of an anchoret: thus the rule of 
 his order is kept inviolate. 
 
 1 90 ‘ This duty of a mendicant is ordained by the wife 
 for a Brahmen only ; but no fuch a6f is appointed for a 
 warriour or for a merchant. 
 
 191 ‘ Let the fcholar, when commanded by his precep- 
 tor, and even when he has received no command, always 
 exert himfelf in reading, and in all a£ls ufeful to his 
 teacher. 
 
 192 ‘ Keeping in due fubje&ion his body, his fpeech, his 
 
 L 
 
ON EDUCATION; OR 
 
 42 
 
 ‘ organs of fenfe, and his heart, let him (land, with the palms 
 e of his hands joined, looking at the face of his preceptor. 
 
 193 ‘ Let him always keep his right arm uncovered, be 
 4 always decently apparelled, ’and properly compofed ; and* 
 6 when his inftrudlor fays “ be feated,” let him fit oppofite 
 
 4 to his venerable guide. 
 
 194 ‘In the prefence of his preceptor let him always 
 * eat lefs, and wear a coarfer mantle with worfe appendages : 
 ‘ let him rife before, and go to reft after, his tutor. 
 
 1 95 ‘ Let him not anfwer his teacher’s orders, or con- 
 ‘ verfe with him, reclining on a bed ; nor fitting, nor eating, 
 ‘ nor Handing, nor with an averted face : 
 
 196 { But let him both anfzuer and convey fe^ if his pre- 
 ‘ ceptor fit, Handing up; if he Hand, advancing toward him ; 
 ‘ if he advance, meeting him ; if he run, haftening after 
 ‘ him ; 
 
 197 ‘If his face be averted, going round to front him, 
 ‘ from left to right ; if he be at a little diftance, approaching 
 ‘ him ; if reclined, bending to him ; and, if he Hand ever fo 
 6 far off, running toward him. 
 
 198 ‘ When his teacher is nigh, let his couch or his 
 ‘ bench be always placed low : when his preceptor’s eye 
 6 can obferve him, let him not fit careiefsly at eafe. 
 
 199 ‘ Let him never pronounce the mere name of his 
 ‘ tutor, even in his abfence; nor ever mimick his gait, his 
 ‘ fpeech, or his manner. 
 
 200 ‘ In whatever place, either true but cenforious, or 
 
 5 falfc and defamatory, difcourfe is held concerning his teach- 
 ' er, let him there cover his ears, or remove to another place : 
 
 201 * By cenfuring his preceptor, though juftly, he will 
 
ON THE FIRST ORDER. 
 
 43 
 
 be born an afs ; by falfely defaming him, a dog; by ufing 
 his goods without leave, a fmall worm; by envying his me- 
 rit, a larger infeft or reptile. 
 
 202 4 He mult not ferve his tutor by the intervention of 
 another, while himfelf ftands aloof ; nor mull he attend 
 him in a paflion, nor when a woman is near: from a carri- 
 age or raifed feat he mull defcend, to falute his heavenly 
 dire6tor. 
 
 203 4 Let him not fit with his preceptor to the leeward 
 or to the windward of him ; nor let him fay any thing, 
 which the venerable man cannot hear. 
 
 204 4 He may fit with his teacher in a carriage drawn 
 by bulls, horfes, or camels ; on a terrace, on a pavement 
 of hones, or on a mat of woven grafs; on a rock, on a 
 wooden bench, or in a boat. 
 
 205 4 When his tutor's tutor is near, let him demean 
 himfelf as if his own were prefent; nor let him, unlefs or- 
 dered by his fpiritual father, proftrate himfelf in his prefence 
 before his natural father, or paternal uncle. 
 
 206 4 This is likewife ordained as his conftant behavi- 
 our toward his other mftruftors in fcierlce; toward his 
 elder paternal kinfmen ; toward all, who may reftrain him 
 from fin, and all, who give him falutary advice. 
 
 207 4 Toward men alfo, who are truly virtuous, let him 
 always behave as toward his preceptor; and, in like man- 
 ner toward the fons of his teacher, who are entitled to ref- 
 pe£l as older men, and are not /Indents ; and toward the pa- 
 ternal kinfmen of his venerable tutor. 
 
 2o3 4 The fon of his preceptor, whether younger or of 
 
 equal age, or a ftudent, if he be capable of teaching the 
 
44 
 
 ON EDUCATION; OR 
 
 4 Veda , deferves the fame honour with the preceptor himfelf, 
 4 when he is prcfent at any facrificial aft ; 
 
 209 ‘ But he mud not perform for the fon of his teach- 
 ‘ er the duty of rubbing his limbs, or of bathing him, or of 
 4 eating what he leaves, or of wafhing his feet. 
 
 210 4 The wives of his preceptor, if they be of the 
 4 fame clafs, mud receive equal honour with their venerable 
 ‘ hufband ; but, if they be of a different clafs, they muff be 
 4 honoured onlv by rifing and falutation. 
 
 211 * For no wife of his teacher muff he perform the 
 4 offices of pouring fcented oil on them, of attending them 
 4 while they bathe, of rubbing their legs and arms, or of 
 4 decking their hair ; 
 
 212 4 Nor muff a young wife of his preceptor be 
 4 greeted even by the ceremony of touching her feet, if he 
 
 * have completed his twentieth year, or can diflinguilh vir- 
 
 * rue from vice. 
 
 213 4 It is the nature of women in this world to caufe 
 4 the feduftion of men ; for which reafon the wife are ne- 
 4 ver unguarded in the company of females : 
 
 214 4 A female, indeed, is able to draw from the right 
 4 path in this life not a fool only, but even a fage, and 
 4 can lead him in fubjeftion to defire or to wrath. 
 
 215 4 Let not a man, therefore, fit in a fequeftered place 
 4 with his neareft female relations : the affemblage of corpo- 
 4 real organs is powerful enough to fnatch wifdom from 
 4 the wife. 
 
 216 4 A young ftudent may, as the law direfts, make 
 4 proftration at his pleafure on the ground before a young 
 4 wife of his tutor, faying:” I am fuch an one 
 
ON THE FIRST ORDER. 
 
 45 
 
 217 e And, on his return from a journey, he mull once 
 e touch the feet of his preceptor’s aged wife, and falute her 
 e each day by prollration, calling to mind the practice 
 4 of virtuous men. 
 
 218 6 As he, who digs de.ep with a fpade, comes to a 
 4 fpring of water, fo the lludent, who humbly ferves his 
 ‘ teacher, attains the knowledge which lies deep in his 
 4 teacher’s mind. 
 
 219 4 Whether his head be fhorn, or his hair long, 
 e or one lock be bound above in a knot, let not the 
 c fun ever fet or rife, while he lies afleep in the vil- 
 4 lage. 
 
 220 4 If the fun fhould rife or fet, while he ileeps 
 4 through fenfual indulgence, and knows it not, he mull 
 4 fall a whole day repeating th z gayatri : 
 
 221 4 He, who has been furprifed alleep by the fet- 
 4 ting or by the rifing fun, and performs not that penance, 
 4 incurs great guilt. 
 
 222 4 Let him adore God both at funrife and at fun- 
 4 fet, as the law ordains, having made his ablution and 
 4 keeping his organs controlled ; and, with fixed attention, 
 4 let him repeat the text, which he ought to repeat, in a 
 4 place free from impurity. 
 
 223 4 If a woman or a Sudra perform any a6l lead- 
 4 ing to the chief temporal good, let the lludent be careful 
 4 to emulate it; and he may do whatever gratifies his 
 4 heart, unlefs it be forbidden by law : 
 
 224 4 The chief temporal good is by fome declared to 
 4 confill in virtue and wealth ; by fome, in wealth and 
 4 lawful pleafure ; by fome, in virtue alone ; by others, in 
 
 M 
 
4 ^ 
 
 ON EDUCATION; OR 
 
 * weaith alone; but the chief good here below is an aflem- 
 4 biage of all three : this is a fure decifion. 
 
 225 4 A teacher of the Veda is the image of God; a 
 
 * natural father, the image of Brahma'; a mother, the 
 4 image of the earth ; an elder whole brother, the image 
 4 of the foul : 
 
 22 6 4 Therefore, a fpiritual and a natural father, a mo* 
 
 e ther. and an elder brother, are not to be treated with dif- 
 4 refpeft, efpecially by a Brahmen , though the ftudent be 
 4 grievoufly provoked. 
 
 227 4 That pain and care, which a mother and father 
 4 undergo in producing and rearing children, cannot be 
 4 compenfated in an hundred years. 
 
 228 4 Let every man conilantly do what may pleafe his 
 4 parents, and on all occafions what may pleafe his precep- 
 4 tor: when thofe three are fatisfied, his whole courfe of 
 4 devotion is accomplifhed. 
 
 229 4 Due reverence to thofe three is confidered as the 
 4 highefl devotion ; and without their approbation he muft 
 4 perform no other duty. 
 
 230 4 Since they alone are held equal to the three 
 4 worlds ; they alone, to the three principal orders; 
 
 4 they alone, to the three Vedas; they alone, to the three 
 4 fires : 
 
 231 4 The natural father is confidered as the garhapa- 
 4 tya , or nuptial fire ; the mother, as the dac^'ina, or cere- 
 4 monial; the fpiritual guide, as the dhavaniya , or facrificial: 
 
 4 this triad of fires is moft venerable. 
 
 232 4 He, who negle&s not thofe three, when he be- 
 4 comes a houfe-keeper, will ultimately obtain dominion over 
 
ON THE FIRST ORDER. 
 
 47 
 
 e the three worlds; and, his body being irradiated like a 
 4 God, he will enjoy fupreme blifs in heaven. 
 
 2 33 c By honouring his mother he gains this terrcftrial 
 4 world; by honouring his father, the intermediate, or ethe- 
 4 rial', and, by aftiduous attention to his preceptor, even 
 4 the celeflial world of Brahma': 
 
 234 4 All duties are completely performed by that man, 
 4 by whom thofe three are completely honoured; but to him, 
 4 by whom they are difhonoured, all other a£ts of duty are 
 4 fruitiefs. 
 
 235 4 As long as thofe three live, fo long he muft perform 
 4 no other duty for his own fake ; but, delighting in what may 
 4 conciliate their affections and gratify their wifhes, he muft 
 4 from day to day aftiduoufty wait on them : 
 
 236 4 Whatever duty he may perform in thought, word, 
 4 or deed, with a view to the next world, without deroga- 
 4 tion from his refpeCl to them, he muft declare to them his 
 4 entire performance of it. 
 
 237 4 By honouring thofe three, without more, a man 
 4 effectually does whatever ought to be done : this is the 
 4 higheft duty, appearing before us like Dherma himfelf, and 
 4 every other aCt is an Upadherma , or fubordinate duty. 
 
 238 4 A believer in fcripture may receive pure know- 
 4 ledge even from a Sudra ; a leffon of the higheft virtue, 
 
 4 even from a Chandala; and a woman bright as a gem, 
 
 4 even from the bafeft family : 
 
 239 4 Even from poifon may neCtar be taken ; even from 
 4 a child, gentlenefs of fpeech; even from a foe, prudent 
 4 conduct ; and even from an impure fubftance, gold. 
 
 240 4 From every quarter, therefore, muft be feleCted 
 
4 S 
 
 ON EDUCATION; OR 
 
 4 women bright as gems, knowledge, virtue, purity, gentle 
 
 * fpeech, and various liberal arts. 
 
 241 4 In cafe of neceftity, a ftudent is required to learn 
 1 the Veda from one who is not a Brahmen , and, as long as 
 
 * that inftru&ion continues, to honour his inftru&or with ob- 
 4 fequious affiduity ; 
 
 242 e But a pupil, who feeks the incomparable path to 
 
 * heaven, fhould not live to the end of his days in the dwel- 
 4 ling of a preceptor, who is no Brahmen , or who has not 
 6 read all the Vedas with their Angas. 
 
 243 c If he anxioully defire to pafs his whole life in the 
 4 houfe of a facerdotal teacher, he mult ferve him with af- 
 4 fiduous care, till he be releafed from his mortal frame : 
 
 244 4 That Brahmen , who has dutifully attended his 
 c preceptor till the dilfolution of his body, pafles dire6lly 
 4 to the eternal manfion of God. 
 
 245 4 Let not a ftudent, who knows his duty, prefent 
 c any gift to his preceptor before his return home ; but when, 
 4 by his tutor’s permiflion, he is going to perform the cere- 
 4 mony on his return, let him give the venerable man fome 
 4 valuable thing to the bed of his power ; 
 
 246 4 A field, or gold, a jewel, a cow, or a horfe, an 
 4 umbrella, a pair of fandals, a flool, corn, cloths, or even 
 4 any very excellent vegetable : thus will he gain the affec- 
 4 tionate remembrance of his inftrudtor. 
 
 247 4 The ftudent for life muft, if his teacher die, at- 
 4 tend on his virtuous fon, or his widow, or on one of his 
 4 paternal kinfmen, with the fame refpeft, which he fhowed 
 4 to the living: 
 
 248 4 Should none of thofe be alive, he muft occupy 
 
ON THE FIRST ORDER. 
 
 49 
 
 c the ftation of his preceptor, the feat, and the place of re- 
 c ligious exercifes ; muft continually pay due attention to the 
 ‘ fires, which he had confecrated; and muft prepare his own 
 * foul for heaven. 
 
 » 
 
 249 4 The twice born man, who fhall thus without in- 
 
 ‘ termiflion have palled the time of his ftudentfhip, fhall af- 
 4 cend after death to the moft exalted of regions, and no 
 4 more again fpring to birth in this lower world. 
 
 N 
 

 
 
 ♦ 
 
CHAPTER THE THIRD. 
 
 ON MARRIAGE; OR, ON THE SECOND ORDER. 
 
 i 6 r T^HE difcipline of a ftudent in the three Vidas 
 c may be continued for thirty-fix years, in 
 the houfe of his preceptor; or for half that time, or 
 for a quarter of it, or until he perfectly comprehend them: 
 
 2 c A ftudent, whofe rules have not been violated, may 
 affume the order of a married man, after he has read in 
 fucceflion a s ac ha, or branch, from each of the three, or 
 from two, or from any one of them. 
 
 3 c Being juftly applauded for the ftri£f performance of 
 his duty, and having received from his natural or fpiritual 
 father the facred crift of the Veda . let him fit on an elegant 
 
 O 7 O 
 
 bed, decked with a garland of flowers ; and let his father 
 honour him, before his nuptials, with a prefent of a cow. 
 
 4 c Let the twice born man, having obtained the con- 
 fent of his venerable guide, and having performed his ab- 
 lution with {fated ceremonies on his return home, as the law 
 dire£ls, efpoufe a wife of the fame clafs with himfelf and 
 endued with the marks of excellence. 
 
 5 { She, who is not defcended from his paternal or mater- 
 nal anceftors within the fixth degree, and who is not 
 known by her family name to be of the fame primitive flock 
 
ON MARRIAGE; OR, 
 
 $ 2 
 
 ‘ with his father or mother , is eligible by a twice born man 
 
 * for nuptials and holy union ; 
 
 6 4 In conne&ing himfelf with a wife, let him ftudiouf- 
 
 * ly avoid the ten following families, be they ever fo great, 
 
 * or ever fo rich in kine, goats, fheep, gold, and grain : 
 
 7 4 The family, which has omitted prefcribed a£ts of 
 ‘ religion ; that, which has produced no male children ; 
 e that, in which the V zda has not been read; that, which 
 ‘ has thick hair on the body ; and thofe, which have been 
 4 fubje£t to hemorrhoids, to phthifis, to dyfpepfia, to epilep- 
 6 fy, to leprofy, and to elephantiafis. 
 
 8 4 Let him not marry a girl with reddifh hair, nor 
 
 * with any deformed limb ; nor one troubled with habitual 
 
 * ficknefs ; nor one either with no hair or with too much ; 
 4 nor one immoderately talkative ; nor one with inflamed 
 
 * eyes; 
 
 9 4 Nor one with the name of a conftellation, of a tree, 
 
 * or of a river, of a barbar ous nation, or of a mountain, of 
 
 * a winged creature, a fnake, or a have ; nor with any 
 4 name raifing an image of terrour. 
 
 10 4 Let him chufe for his wife a girl, whofe form has 
 4 no defeat; who has an agreeable name; who walks grace - 
 
 * fully like a phenicopteros or like a young elephant; whofe 
 
 * hair and teeth are moderate refpe&ively in quantity and in 
 4 fize; whofe body has exquifite foftnefs. 
 
 1 1 4 Her, who has no brother, or whofe father is not 
 4 well known, let no fenfible man efpoufe, through fear left, 
 
 4 in the former cafe , her father fhould take her firft fon as his 
 4 own to perform his obfequies ; or, in the fecond cafe , left an illi~ 
 
 * cit marriage fhould be contra&ed. 
 
ON THE SECOND ORDER. 
 
 53 
 
 12 ‘For the firft marriage of the twice born claffes a wo- 
 ‘ man of the fame clafs is recommended; but for fuch, as are 
 ‘ impelled by inclination to marry again, women in the di- 
 ‘ reel order of the dalles are to be preferred; 
 
 13 6 A Sudra woman only mull be the wife of a Sudra; 
 
 ‘ fhe and a Vaifyd , of a Vaijya ; they two and a Cfhatnya , of a 
 ‘ CJhatriya; thofe two and a Brahmani , of a Brahmen. 
 
 14 ‘A woman of the fervile clafs is not mentioned, 
 ‘ even in the recital of any ancient ftory, as the firft wife of 
 ‘ a Brahmen or of a CJhatriya , though in the greateft difficul- 
 ‘ ty to find a fuitable match. 
 
 15 ‘ Men of the twice born claffes, who, through weak- 
 ‘ nefs of intellect, irregularly marry women of the loweft 
 ‘ clafs, very foon degrade their families and progeny to the 
 1 ftate of Sudras : 
 
 16 ‘ According to Atri and to (Gotama) the fon of 
 ‘ Utat’hya, he, who thus marries a woman of the fervile 
 £ clafs, if he be a priejl , is degraded inftantly ; according to 
 ‘ Saunaca, on the birth of a fon, if he be a warriour ; and, 
 ‘ if he be a merchant , on the birth of a fon's fon, according 
 ‘ to (me) Bhrigu. 
 
 17 ‘A Brahmen , if he take a Sudra to his bed, as his JirJi 
 c wife , finks to the regions of torment; if he beget a child by 
 e her, he lofes even his prieftly rank : 
 
 1 8 ‘ His facrifices to the gods, his oblations to the manes, 
 ‘ and his hofpitable attentions to ftrangers, muft be fup- 
 ‘ plied principally by her; but the gods and manes will not 
 ‘ eat fuch offerings ; nor can heaven be attained by fuch hof* 
 ‘ pitality. 
 
 19 ‘ For the crime of him, who thus illegally drinks the 
 
 O 
 
54 
 
 ON MARRIAGE; OR 
 
 4 moifture of a Sudra's lips, who is tainted by her breath, 
 4 and who even begets a child on her body, the law de° 
 * dares no expiation. 
 
 20 e Now learn compendioufly the eight forms of the 
 4 nuptial ceremony ufed by tbe four claffes, fome good and 
 4 fome bad in this world and in the next : 
 
 21 4 The ceremony of Brahma', of the Devas, of the 
 4 Rifhis, of the Prajdpatis , of the Afuras, of the Gandharvas , 
 4 and of the Racfiajas ; the eighth and bafeft is that of the 
 4 Pifachas . 
 
 22 4 Which of them is permitted by law to each clafs, 
 
 4 and what are the good and bad properties of each ceremo- 
 4 ny, all this I will fully declare to you, together with the 
 4 qualities, good and bad, of the offspring. 
 
 23 4 Let mankind know, that the fix firfl in direct or- 
 4 der are by fome held valid in the cafe of a prielt ; the four 
 4 laft in that of a warriour; and the fame four, except the 
 4 Rdcfhafa marriage, in the cafes of a merchant and a man 
 4 of the fervile clafs : 
 
 24 4 Some confider the four firfl: only as approved in 
 4 the cafe of a pridl ; one, that of Racfiajas, as peculiar to 
 4 a foldier; and, that of Afuras, to a mercantile and a 
 4 fervile man : 
 
 25 4 But in this code, three of the five laf are held 
 4 legal, and two illegal ; the ceremonies of Pifdchas and 
 4 ffuras mud never be performed. 
 
 26 4 For a military man the before mentioned marri- 
 4 ages of Gandharvas and Racfhafas , whether feparate, or 
 4 mixed, as when a girl is made captive by her lover after a 
 4 viElory over her kinfmen, are permitted by law. 
 
ON THE SECOND ORDER. 
 
 55 
 
 2 7 ‘ The gift of a daughter, clothed only with a (in- 
 
 gle robe, to a man learned in the Veda, whom her father 
 voluntarily invites and refpeftfully receives, is the nup- 
 tial ri^htecalled Brahma . 
 
 28 c The rite, which fages call Daiva , is the gift of a 
 daughter, whom her father has decked in gay attire, 
 when the facrihce is already begun 5 to the officiating 
 pried, who performs that aft of religion. 
 
 29 ‘ When the father gives his daughter away, after 
 having received from the bridegroom one pair of kine, 
 or two pairs, for ufes prefcnbed by law, that marriage 
 is termed ' Arjha . 
 
 30 e The nuptial rite called Prajapatya is, when the 
 father gives away his daughter with due honour, faying 
 diftinftly : “ May both of you perform together your ci- 
 vil and religious duties !” 
 
 31 When the bridegroom, having given as much wealth 
 as he can afford to the father and paternal kinfmen, and 
 to the damfel herfelf, takes her voluntarily as his bride, 
 that marriage is named 'Afura. 
 
 32 4 The reciprocal connection of a youth and a dam- 
 fel, with mutual defire, is the marriage denominated 
 Gandharva , contrafted for the purpofe of amorous em- 
 braces, and proceeding from fenfual inclination. 
 
 33 c The feizure of a maiden by force from her houfe, 
 while fhe weeps and calls for affidance, after her kinfmen 
 and friends have been (lain in battle, or wounded, and 
 their houfes broken open, is the marriage ftyled Racjhaja . 
 
 34 e When the lover fecretly embraces the damfel, 
 either deeping or dufhed with ftrong liquor, or difor- 
 
5 6 
 
 ON MARRIAGE; OR 
 
 4 dered in her intelleft, that finful marriage, called Paija - 
 4 cha , is the eighth and the bafeft. 
 
 35 e The gift of daughters in marriage by the facerdo- 
 4 tal clafs is inoft approved, when they previoufiy have 
 £ poured water into the hands of the bridegroom; but the 
 4 ceremonies of the other claffes may be performed accord- 
 4 ing to their feveral fancies. 
 
 36 4 Among thefe nuptial rites, what quality is afcribed 
 4 by Menu to each, hear now, ye Brahmens , hear it all 
 4 from me, who fully declare it! 
 
 37 4 The fon of a Brahml, or wife by the firft ceremony, 
 4 redeems from fin, if he perform virtuous a6ls, ten ancef- 
 4 tors, ten defendants, and himfelf the twenty-firft per- 
 £ fon. 
 
 38 4 A fon, bom of a wife by the Daiva nuptials, re- 
 4 deems feven and feven in higher and lower degrees; of 
 4 a wife by the Arjha three and three ; of a wife by the 
 4 Prajapatya, fix and fix. 
 
 39 4 By four marriages, the Brahma and fo forth, in 
 4 direft order, are born fons illumined by the Veda, learned 
 4 men, beloved by the learned, 
 
 40 4 Adorned with beauty, and with the quality of 
 4 goodnefs, wealthy, famed, amply gratified with lawful en- 
 4 joyments, performing all duties, and living a hundred 
 4 years: 
 
 4 1 4 But in the other four bafe marriages, which re- 
 4 main, are produced fons a£ting cruelly, fpeaking falfely, 
 4 abhorring the Veda, and the duties prefcribed in it. 
 
 42 4 From the blamelefs nuptial rites of men fprings a 
 4 blamelefs progeny ; from the reprehenfible, a reprehenfible 
 
ON THE SECOND ORDER. 
 
 57 
 
 4 offspring : let mankind, therefore, ftudioufly avoid the cul- 
 4 pable forms of marriage. 
 
 43 4 The ceremony of joining hands is appointed for 
 4 thofe, who marry women of their own clafs ; but, with 
 4 women of a different clafs, the following nuptial ceremo- 
 4 nies are to be obferved : 
 
 44 c By a Cfhatriya, on her marriage with a Brahmen , 
 ‘ an arrow muft be held in her hand ; by a Faifya woman, 
 4 with a bridegroom of the facer dotal or military clafs , a whip ; 
 4 and by a Sudra bride, marrying a prief , a foldier , or a mer - 
 c chant, muff be held the fkirt of a mantle. 
 
 4 5 c Let the hulband approach his wife in due feafon, 
 4 that is, at the time fit for pregnancy ; let him be conffantly fa- 
 4 tisfied with her alone; but, except on the forbidden days 
 
 * of the moon, he may approach her, being affectionately 
 e difpofed, even out of due feafon , with a defire of conjugaL in- 
 4 tercourfe. 
 
 46 4 Sixteen days and nights in each month, with four 
 
 * diffinct days negleCted by the virtuous, are called the natu- 
 c ral feafon of women : 
 
 47 4 <^f thofe fixteen, the four firlt, the eleventh, and 
 ‘ the thirteenth, are reprehended : the ten remaining nights 
 4 are approved. 
 
 48 4 Some fay, that on the even nights are conceived 
 4 fons; on the odd nights, daughters: therefore let the man, 
 4 who wilhes for a fon, approach his wife in due feafon on 
 4 the even nights; 
 
 49 4 But a boy is in truth produced by the greater quan- 
 4 tity of the male ftrength; and a girl, by a greater quantity 
 4 of the female; by equality, an hermaphrodite, or a bov and 
 
 P 
 
5 8 ON MARRIAGE; OR 
 
 4 a girl ; by weaknefs or deficiency, is occafioned a failure of 
 4 conception. 
 
 50 4 He, who avoids conjugal embraces on the fix repre- 
 4 hended nights and on eight others, is equal in chaftity to a 
 s Brdhmachdri , in whichever of the two next orders he may 
 6 live. 
 
 51 4 Let no father, who knows the law, receive a gra- 
 4 tuity, however fmall, for giving his daughter in marriage ; 
 
 4 fince the man, who, through avarice, takes a gratuity for 
 4 that purpoje , is a feller of his offspring. 
 
 5 2 4 Whatever male relations, through delufion of mind, 
 
 4 take poffeffion of a woman’s property, be it only her carri- 
 4 ages or her clothes, fuch offenders will fink to a region of 
 4 torment. 
 
 5 3 4 Some fay, that the bull and cow given in the nup- 
 
 4 tial ceremony of the Rijhis , are a bribe to the father ; but 
 4 this is untrue : a bribe indeed , whether large or fmall, 
 
 4 is an a6tual fale of the daughter . 
 
 54 4 When money or goods are given to damfels, 
 
 4 whofe kinfmen receive them not for their own ufe, it is no 
 4 fale : it is merely a token of courtefy and affection to the 
 4 brides. 
 
 55 4 Married women muff be honoured and adorned 
 6 by their fathers and brethren, by their hufbands, and by 
 4 the brethren of their hufbands, if they feek abundant prof- 
 4 perity: 
 
 56 e Where females are honoured, there the deities are 
 4 pleafed ; but where they are difhonoured, there all reli- 
 4 gious a£ls become fruitlefs. 
 
 57 4 Where female relations are made miferable, the fa- 
 
ON THE SECOND ORDER, 
 
 59 
 
 f mily of him, who makes them fo, very foon wholly per- 
 e ifiies ; but, where they are not unhappy, the family al- 
 ‘ ways increafes. 
 
 58 £ On whatever houfes the women of a family, not 
 f being duly honoured, pronounce an imprecation, thofe 
 ‘ houfes, with all that belong to them, utterly perifh, as if 
 
 deftroyed by a facrifice for the death of an enemy. 
 
 59 4 Let thofe women, therefore, be continually fuppli- 
 ‘ ed with ornaments, apparel, and food, at feftivals and at 
 e jubilees, by men defirous of wealth. 
 
 60 4 In whatever family the hufband is contented with 
 c his wile, and the wife with her hufband, in that houfe 
 
 will fortune be alfuredly permanent. 
 
 61 4 Certainly, if the wife be not elegantly attired, fhe 
 £ will not exhilarate her hufband ; and, if her lord want 
 c hilarity, offspring will not be produced. 
 
 62 4 A wife being gaily adorned, her whole houfe is 
 ‘ embellifhed ; but, if fhe be deftitute of ornament, all will 
 £ be deprived of decoration. 
 
 63 £ Ey culpable marriages, by omiffion of prefcribed cere- 
 £ monies, by negledt of reading the Vida. , and by irreverence 
 £ toward a Brahmen , great families are funk to a low Hate: 
 
 64 4 So they are by praftifmg manual arts, by lending at 
 £ interejl and other pecuniary tranfa£fions, by begetting chil- 
 £ dren on Sudras only, by traffick in kine, horfes, and carri- 
 c ages, by agriculture, and by attendance on a king. 
 
 65 4 By facrilicing for fuch, as have no right to facri- 
 £ fice, and by denying a future compenfation for good 
 £ works, great families, being deprived of facred knowledge* 
 
 £ are quickly deftroyed; 
 
6 o 
 
 ON MARRIAGE; OR 
 
 66 ‘ But families, enriched by a knowledge of the V£- 
 
 * da, though poTe{Tmg little temporal wealth, are number- 
 ‘ ed among the great, and acquire exalted fame. 
 
 67 e Let the houfe-keeper perform domeftick religious 
 c rites, with the nuptial fire, according to law, and the ce- 
 ‘ remonies of the five great facraments, and the feveral a£ts, 
 6 which mull: day by day be performed. 
 
 68 £ A houfe-keeeper has five places of daughter, or 
 c where Jmall living creatures may be Jlain , his kitchen-hearth, 
 
 * his grind-ftone, his broom, his peftle and mortar, his water 
 ‘ pot ; by ufing which, he becomes in bondage to fin : 
 
 69 £ For the fake of expiating offences committed ignorantly 
 
 * in thofe places mentioned in order, the five great facraments 
 ‘ were appointed by eminent fages to be performed each day 
 ‘ by fuch as keep houfe. 
 
 70 * Teaching and ftudying the fcripture is the facra- 
 ‘ ment of the V eda ; offering cakes and water, the facrament 
 ‘ of the Manes ; an oblation to fire, the facrament of the 
 c deities ; giving rice or other food to living creatures, the fa- 
 ‘ crament of fpirits ; receiving guefts with honour, the fa- 
 
 v y ment of men : 
 
 71 e Whoever omits not thofe five great ceremonies, 
 
 * if he have ability to perform them , is untainted by the 
 ‘ fins of the fve flaughtering places, even though he con- 
 c flantly refide at home ; 
 
 72 e But whoever cherifhes not five orders of beings, 
 
 ‘ namely , the deities ; thofe, who demand hofpitality ; thofe, 
 
 £ whom he ought by law to maintain ; his departed fore-fa- 
 c thers ; and himfelf ; that man lives not, even though he 
 
 * breathe. 
 
ON THE SECOND ORDER. 
 
 6 1 
 
 73 4 Some call the five facraments ahuta and huta , pra - 
 hut a, brahmya-huta , and prafita : 
 
 74 4 Ahuta, or unoffered, is divine ftudy ; huta, or of- 
 fered, is the oblation to fire ; prahuta, or well offered, is 
 the food given to fpirits ; brahmya-huta is refpeft (hown 
 to twiceborn guefts ; and prafita , or well eaten, is 
 the offering of rice or water to the manes of ancef- 
 tors. 
 
 75 4 Let every man in this fecond order employ him- 
 felf daily in reading the fcripture, and in performing the 
 facrament of the gods ; for, being employed in the facra- 
 ment of deities, he fupports this whole animal and vegeta- 
 ble world; 
 
 7 6 4 Since his oblation of clarified butter, duly caff in- 
 to the flame, afcends in fmoke to the fun ; from the fun 
 it falls in rain ; from rain comes vegetable food ; and from 
 fuch food animals derive their fubfiftence. 
 
 77 4 As all creatures fubfift by receiving fupport from 
 air, thus all orders of men exift by receiving fupport 
 from houfekeepers ; 
 
 78 4 And, fince men of the three other orders are each 
 day nourifhed by them with divine learning and with food, 
 a houfekeeper is for this reafon of the moft eminent order: 
 
 79 4 That order, therefore, muff be conftantly fuftained 
 with great care by the man, who feeks unperifhable blifs 
 in heaven, and in this world pleafurable fenfations ; an or- 
 der, which cannot be fuftained by men with uncontrolled 
 organs. 
 
 80 4 The divine fages, the manes, the gods, the fpirits, 
 and guefts, pray for benefits to matters of families; let thefe 
 
 Q 
 
6 2 
 
 ON MARRIAGE; OR 
 
 c honours, therefore, be done to them by the houfekeeper, 
 
 4 who knows his duty : 
 
 81 4 Let him honour the fages by fludying the Veda; 
 
 4 the gods, by oblations to fire ordained by law ; the manes, 
 
 4 by pious obfequies ; men, by fupplying them with food ; 
 
 * and fpirits, by gifts to all animated creatures. 
 
 82 4 Each day let him perform a frdddha with boiled 
 4 rice and the like, or with water, or with milk, roots, and 
 4 fruit ; for thus he obtains favour from departed progenitors. 
 
 83 4 He may entertain one Brahmen in that facrament 
 4 among the five, which is performed for the Pitris; but, at 
 4 the oblation to all the Gods, let him not invite even a fin- 
 6 gle prieft. 
 
 84 4 In his domeftick fire for drefTmg the food of all 
 
 * the Gods, after the prefcribed ceremony, let a Brahmen 
 4 make an oblation each day to thefe following divinities; 
 
 85 4 Firft to Agni, god of fire, and to the Lunar God, 
 4 feverally ; then, to both of them at once ; next, to the affem- 
 4 bled Gods; and afterwards, to Dhanwantari, God of 
 4 Medicine ; 
 
 86 4 To Cuhu', goddefs of the day, when the new 
 4 moon is difcernible ; to Anumati, goddefs of the day af- 
 4 ter the oppofition ; to Pr a j a'p ati, or the Lord of Creatures ; 
 
 4 to Dya'va' and Prithivi', goddeffes offky and earth ; and 
 4 laftly, to the fire of the good facrifice. 
 
 87 4 Having thus, with fixed attention, offered clarified 
 4 butter in all quarters, proceeding from the eafl in a fouth- 
 4 ern dire£lion, to Indra, Yama, Varuna, and the god 
 4 So'MA, let him offer his gift to animated creatures : 
 
 88 4 Saying , 44 I falute the Nlarutsf or Winds , let him 
 
THE SECOND ORDER. 
 
 63 
 
 4 throw dreflect rice near the door ; faying , 44 I falute the water 
 <e gods,” in water ; and on his peflle and mortar, faying , 44 I 
 44 falute the gods of large trees.” 
 
 89 £ Let him do the like in the north eajl , or near his 
 £ pillow, to Sr r, the goddefs of Abundance ; in the fouth weft, 
 c or at the foot of his bed, to the propitious goddefs 
 £ Bhadraca'iT ; in the centre of his manfion, to Brahma' 
 
 £ and his houfehold God ; 
 
 90 £ To all the Gods alfembled let him throw up his 
 c oblation in open air; by day to the fpirits, who walk in 
 £ light ; and by night to thofe, who walk in darknefs : 
 
 91 £ In the building on his houfetop, or behind his back , 
 c let him cad his oblation for the welfare of all creatures ; 
 
 , and what remains let him give to the Pitris with his face 
 4 toward the fouth : 
 
 92 £ The fhare of dogs, of outcafts, of dogfeeders, of 
 4 finful men punifhed with elephantiafis or confumption, of 
 
 crows, and of reptiles, let him drop on the ground by lit- 
 4 tie and little. 
 
 93 4 A Brahmen , who thus each day fhall honour all 
 6 beings, will go to the highefl region in a ftraight path, with 
 4 an irradiated form. 
 
 94 4 When he has performed this duty of making ob- 
 4 lations, let him caufe his gueft to take food before him- 
 
 * felf ; and let him give a portion of rice, as the law ordains, 
 e to the mendicant, who Rudies the Veda : 
 
 95 ‘ Whatever fruit fhall be obtained by that ftudent, 
 4 as the reward of his virtue, when he fhall have given a 
 
 * cow to his preceptor, according to law, the like reward 
 
 of virtue fhall be obtained by the twiceborn houfekeep- 
 
6 4 ON MARRIAGE; OR 
 
 * er, when he has given a mouthful of rice to the religious 
 4 mendicant. 
 
 96 ‘ To a Brahmen , who knows the true principle of 
 
 * the Veda , let him prefent a portion of rice, or a pot of 
 4 water garnifhed with fruit and flowers, due ceremonies 
 4 having preceded : 
 
 97 4 Shares of oblations to the gods, or to the manes, 
 4 utterly perifh, when prefented, through delufion of mind, 
 
 * by men regardlefs of duty, to fuch ignorant Brahmens , as 
 4 are mere afhes; 
 
 98 4 But an offering in the fire of a facerdotal mouth, 
 
 4 which richly blazes with true knowledge and piety, will 
 4 releafe the giver from diftrefs and even from deadly fin. 
 
 99 e To the gueft, who comes of his own accord, let 
 
 * him offer a feat and water, with fuch food as he is able 
 
 * to prepare, after the due rites of courtefy. 
 
 100 4 A Brahmen , coming as a gueft and not received 
 4 with juft honour, takes to himfelf all the reward of the 
 4 houfekeeper’s former virtue, even though he had been 
 
 * fo temperate as to live on the gleanings of harvefts, and 
 4 fo pious as to make oblations in five diftinCl fires. 
 
 101 4 Grafs and earth to fit on, water to wafh the feet, 
 
 4 and, fourthly, affectionate fpeech are at no time deficient 
 4 in the manfions of the good, although they 7 nay be indi- 
 4 gent. 
 
 102 4 A Brahmen , flaying but one night as a gueft, is 
 4 called an atit’hi ; fince, continuing fo fhort a time, he is 
 4 not even a fojourner for a whole tit' hi, or day of the moon . 
 
 103 4 The houfekeeper muft not confider as an atit’hi 
 4 a mere vifxter of the fame town, or a Brahmen , who at- 
 
ON THE SECOND ORDER. 
 
 65 
 
 tends him on bufinefs, even though he come to the houfe, 
 where his wife dwells,, and where his fires are kindled. 
 
 104 4 Should any houfekeepers be fo fenfelefs, as to feek, 
 on pretence of being gueds, the food of others, they 
 would fall after death, by reafon of that bafenefs, to the 
 condition of cattle belonging to the giver of fuch food. 
 
 105 4 No guefl: mull be difmiffed in the evening by a 
 houfekeeper: he is fent by the retiring fun ; and, whe- 
 ther he come in fit feafon or unfeafonably, he mud not 
 fojourn in the houfe without entertainment. 
 
 106 4 Let not himfelf eat any delicate food, without afk- 
 ing his gued to partake of it: the fatisfa&ion of a guefl 
 will aTuredly bring the houfekeeper wealth, reputation, 
 long life, and a place in heaven. 
 
 107 4 To the higheft guefls in the befl form, to the lowed 
 in the word, to the equal, equally, let him offer feats, refting 
 places, couches; giving them proportionable attendance, 
 when they depart; and honour, as long as they day. 
 
 108 4 Should another gued arrive, when the oblation to 
 ail the Gods is concluded, for him alfo let the houfekeep- 
 ei piepaie food, according to his ability ; but let him not 
 repeat his offerings to animated beings. 
 
 109 4 Let no Brahmen gued proclaim his family and an- 
 ccfhy for the fake of an entertainment; fince he, who 
 thus proclaims them, is called by the wife a vdntdfi, or 
 foulfeeding demon. 
 
 no 4 A military man is not denominated a gued in the 
 houle of a Brahmen ; nor a man of the commercial or fer- 
 tile clafs; nor his familiar friend; nor his paternal kinf- 
 man ; nor his preceptor : 
 
 R 
 
66 
 
 ON MARRIAGE; OR, 
 
 m 4 But, if a warriour come to his houfe in the form of 
 
 * a gueft, let food be prepared for him, according to his 
 
 * defire, after the before mentioned Brahmens have eaten. 
 
 112 c Even to a merchant or a labourer, approaching 
 4 his houfe in the manner of guefts, let him give food, (how- 
 4 ing marks of benevolence, at the fame time with his do- 
 4 mefticks : 
 
 113 £ To others, as familiar friends, and the reft before 
 4 named, who come with affedlion to his place of abode, 
 4 let him ferve a repaft at the fame time with his wife and 
 4 himfelf, having amply provided it according to his belt 
 
 * means. 
 
 114 * To a bride, and to a damfel, to the Tick, and to 
 4 pregnant women, let him give food, even before his guefts, 
 4 without hefitation. 
 
 115 c The idiot, who firft eats his own mefs, without 
 4 having prefented food to the perfons juft enumerated, 
 8 knows not, while he crams, that he will himfelf be food 
 4 after death for bandogs and vultures. 
 
 116 4 After the repaft of the Brahmen gueft, of his kinf- 
 4 men, and his domefticks, the married couple may eat what 
 4 remains untouched. 
 
 117 6 The houfekeeper, having honoured fpirits, holy 
 4 fages, men, progenitors, and houfehold gods, may feed on 
 4 what remains after thofe oblations. 
 
 118 4 He, who eats what has been drefled for himfelf 
 4 only, eats nothing but fin : a repaft on what remains, after 
 4 the facraments, is called the banquet of the good. 
 
 119 4 After a year from the reception of a viftter, let the 
 4 houfekeeper again honour a king, a facrificer, a ftudent 
 
ON THE SECOND ORDER. 
 
 67 
 
 returned from his preceptor, a fon in law, a father in law, 
 and a maternal uncle, with a madhuperca , or prefent of ho- 
 ney, curds, and fruit. 
 
 120 c A king or a Brahmen , arriving at the celebration 
 of the facrament, are to be honoured with a madhuperca ; 
 but not, if the facrament be over : this is a fettled rule. 
 
 121 ‘In the evening, let the wife make an offering of the 
 dreffed food, but without pronouncing any text of the 
 Veda : one oblation to the affembled Gods, thence named 
 Vaifwade'va, is ordained both for evening and morning. 
 
 122 £ From month to month, on the dark day of the 
 moon, let a twiceborn man having finifhed the daily fa- 
 crament of the Pitris , and his fire being ftill blazing, per- 
 form the folemn fraddha , called plndanwaharya : 
 
 123 e Sages have diftinguifhed the monthly fraddha by 
 the title of amuaharya , or after eaten , that is, eaten after the 
 pinda , or ball of rice ; and it muff be performed with ex- 
 treme care, and with flelhmeat in the beft condition. 
 
 124 c What j "Brahmens muff be entertained at that cere- 
 mony, and who mull be excepted, how many are to be 
 fed, and with what forts of food, on all thofe articles 
 without omifiion, I will fully difcourfe. 
 
 125 ‘At the fraddha of the gods he may entertain two 
 Brahmens; at that of his father, paternal grandfather, and 
 paternal great grandfather, three; or one only at that of 
 the gods, and one at that for his three paternal anceftors : 
 though he abound in wealth let him not be folicitous to 
 entertain a large company. 
 
 126 c A large company deftroys thefe five advantages; 
 reverence to priefts, propriety of time and place, purity, 
 
68 
 
 ON MARRIAGE; OR, 
 
 4 and the acquifition of virtuous Brahmens: let him not, 
 ‘ therefore, endeavour to feed a fuperfluous number. 
 
 127 4 This a6t of due honour to departed fouls, on the 
 c dark day of the moon, is famed by the appellation of 
 4 pitrya, or anceftral: the legal ceremony, in honour of de~ 
 
 4 parted fpirits, rewards with continual fruit a man engaged 
 
 5 in fuch obfequies. 
 
 128 £ Oblations to the Q-ods and to anceftors fhould be 
 
 O 
 
 4 given to a mod reverend Brahmen , perfectly converfant 
 4 with the Veda; fiiice what is given to him produces the 
 4 greateft reward. 
 
 129 4 By entertaining one learned man at the oblation to 
 4 the gods and at that to anceftors, he gains more exalted 
 4 fruit, than by feeding a multitude, who know not the ho- 
 4 ly texts. 
 
 1 30 £ Let him inquire into the anceftry, even in a re- 
 * mote degree, of a Brahmen , who has advanced to the end 
 4 of the Veda : fuch a man, if fprung from good men, is a 
 4 fit partaker of oblations to gods and to anceftors; fuch 
 4 a man may juftly be called an atit’hi , or gueft. 
 
 131 4 Surely, though a million of men, unlearned in 
 4 holy texts, were to receive food, yet a fingle man, learn- 
 4 ed in fcripture, and fully fatisfied with his entertainment, 
 
 4 would be of more value than all of them together. 
 
 132 c Food, confecrated to the gods and the manes, 
 
 4 muft be prefented to a theologian of eminent learning; for 
 4 certainly, when hands are fmeared with blood, they can- 
 4 not be cleaned with blood only, nor can fin be removed by 
 4 the company of firmer s, 
 
 133 4 As many mouthfuls as an unlearned man fhall 
 
ON THE SECOND ORDER. 
 
 6 9 
 
 fwallow at an oblation to the gods and to anceflors, fo 
 many redhot iron balls muft the giver of the fraddha 
 fwallow in the next world. 
 
 1 34 4 Some Brahmens are intent on fcriptural knowledge ; 
 others, on auftere devotion ; fome are intent both on 
 religious aufterity and on the fludy of the V e'da ; others, 
 on the performance of facred rites : 
 
 135 4 Oblations to the manes of anceflors ought to be 
 placed with care before fuch, as are intent on facred learn- 
 ing: but offerings to the gods may be prefented, with 
 due ceremonies, to Brahmens of all the four defcrip- 
 tions. 
 
 136 4 There may be a Brahmen , whofe father had not 
 fludied the fcripture, though the fon has advanced to the 
 end of the Veda ; or there may be one, whofe fon has not 
 read the Veda, though the father had travelled to the end 
 of it: 
 
 137 4 Of thofe two let mankind confider him as the 
 fuperiour, whofe father had fludied the fcripture; yet, for 
 the fake of performing rites with holy texts, the other is 
 worthy of honour. 
 
 138 e Let no man, at the prefcribed obfequies, give food 
 to an intimate friend; fmce advantage to a friend muft be 
 procured by gifts of different property : to that Brahmen let 
 the performer of a fraddha give food, whom he confiders 
 neither as a friend nor as a foe. 
 
 139 4 For him, whofe obfequies and offerings of clari- 
 fied butter are provided chiefly through friendfhip, no 
 fruit is referved in the next life, on account either of his 
 obfequ;es or of his offerings. 
 
 S 
 
7 ° 
 
 ON MARRIAGE; OR 
 
 1 40 c The man, who, through delufion of intellect, forms 
 4 temporal connexions by obfequies, is excluded from hea- 
 4 venly manfions, as a giver of the fraddha for the fake of 
 4 friendfhip, and the meaneft of twiceborn men : 
 
 141 4 Such a convivial prefent, by men of the three 
 
 * higheft clafles, is called the gift of Pifachas, and remains 
 4 fixed here below, like a blind cow in one ftall. 
 
 142 4 As a hufbandman, having fown feed in a barren 
 € foil, reaps no grain, thus a performer of holy rites, having 
 4 given clarified butter to an unlearned Brahmen , attains 
 e no reward in heaven; 
 
 143 £ But a prefent made, as the law ordains, to a learn- 
 4 ed theologian, renders both the giver and the receiver par- 
 
 * takers of good fruits in this world and in the next. 
 
 144 6 If no learned Brahmen be at hand, he may at his 
 4 pleafure invite a friend to the fraddha , but not a foe, be 
 
 * he ever fo learned ; fince the oblation, being eaten by a 
 c foe, lofes all fruit in the life to come. 
 
 14 5 4 With great care let him give food at the fraddha 
 4 to a prieft, who has gone through the fcripture, but has 
 4 chiefly fiudied the Rigveda ; to one, who has read all the 
 4 branches, but principally thofe of the Yajufh; or to one, 
 4 who has finifhed the whole, with particular attention to 
 4 the Saman: 
 
 146 4 Of that man, whofe oblation has been eaten, after 
 4 due honours, by any one of thofe three Brahmens , the 
 4 anceftors are conftantly fatisfied as high as the feventh 
 4 perfon, or to the fixth degree . 
 
 147 4 This is the chief rule in offering the fraddha to 
 4 the gods and to anceftors ; but the following may be con- 
 
ON THE SECOND ORDER. 
 
 7i 
 
 e fidered as a fubfidiary rule, where no fnch learned priejls 
 4 can bejound } and is ever obferved by good men : 
 
 148 4 Let him entertain his maternal grandfather, his 
 4 maternal uncle, the fon of his filler, the father of his wife, 
 4 his fpiritual guide, the fon of his daughter, or her hul- 
 4 band, his maternal coufin, his officiating priell, or the 
 4 performer of his facrihce. 
 
 149 4 For an oblation to the gods, let not the man, who 
 4 knows what is law, fcrupuloufly inquire into the parentage 
 4 of a Brahmen ; but for a prepared oblation to ancellors, 
 4 let him examine it with drift care. 
 
 150 4 Thofe Brahmens , who have committed any infe- 
 4 riour theft or any of the higher crimes, who are deprived 
 4 of virility, or who profefs a dilbelief in a future date, 
 4 Menu has pronounced unworthy of honour at a Jraddha to 
 4 the gods or to ancedors. 
 
 151 4 To a dudent in theology, who has not read the 
 4 Veda , to a man punifhed for pajl crimes by being born without 
 4 a prepuce, to a gameder, and to fuch, as perform many 
 4 facridces for other men, let him never give food at the 
 4 facred obfequies. 
 
 152 4 Phydcians, imageworfhippers for gain, fellers of 
 4 meat, and fuch as live by low trafhek, mud be fhunned 
 4 in oblations both to the deities and to progenitors. 
 
 153 4 A publick fervant of the whole town, or of the 
 4 prince, a man with whitlows on his nails, or with black 
 4 yellow teeth, an oppofer of his preceptor, a deferter of the 
 4 facred dre, and an ufurer, 
 
 *54 ‘A phthifical man, a feeder of cattle, one omitting 
 4 the dve great facraments, a contemner of Brahmens * a 
 
72 
 
 ON MARRIAGE; OR 
 
 4 younger brother married before the elder, an elder brother 
 4 not married before the younger, and a man, who fubfifts 
 4 by the wealth of many relations, 
 
 155 4 A dancer, one who has violated the rule of chaf- 
 4 tity in the firft or fourth order, the hufband of a Sudra , the 
 4 fon of a twicemarried woman, a man who has loft one 
 * eye, and a hufband in whofe houfe an adulterer dwells, 
 
 156 4 One who teaches the Veda for wages, and one 
 4 who gives wages to fuch a teacher, the pupil of a Sudra z and 
 4 the Sudra preceptor, a rude fpeaker, and the fon of an adul- 
 4 terefs, born either before or after the death of the hufband, 
 
 157 4 A forfaker, without juft caufe, of his mother, fa- 
 4 ther, or preceptor, and a man who forms a connexion, ei- 
 4 ther by fcriptural or connubial affinity, with great finners, 
 
 158 4 A houfeburner, a giver of poifon, an eater of 
 4 food offered by the fon of an adulterefs, a feller of the 
 4 moonplant, a fpecies of mountain rue , a navigator of the 
 4 ocean, a poetical encomiaft, an oilman, and a fuborner of 
 4 perjury, 
 
 159 4 A wrangler with his father, an employer of game- 
 4 fters for his own benefit, a drinker of intoxicating fpirits, 
 
 4 a man punifhed for fin with elephantiafis, one of evil re- 
 4 pute, a cheat, and a feller of liquids, 
 
 160 4 A maker of bows and arrows, the hufband of a 
 4 younger fifter married before the elder of the zuhole blood , 
 
 4 an injurer of his friend, the keeper of a gaminghoufe, 
 
 4 and a father inftrufled in the Veda by his own fon, 
 
 161 4 An epileptick perfon, one who has the eryfi- 
 4 pelas or the leprofy, a common informer, a lunatick, a blind 
 4 man, and a defpifer of fcripture, muft all be fhunned. 
 
ON THE SECOND ORDER. 
 
 73 
 
 162 4 A tamer of elephants, bulls, horfes, or camels, a 
 4 man who fub fills by aftrology, a keeper of birds, and one 
 4 who teaches the ufe of arms, 
 
 163 4 He, who diverts watercourfes, and he, who is 
 4 gratified by obftruHing them, he, who builds houfes for 
 4 gain, a melfenger, and a planter of trees for pay , 
 
 164 4 A breeder of fporting dogs, a falconer, a fedu~ 
 4 cer of damfels, a man delighting in mifchief, a Brahmen 
 4 living as a Sudra, a facrificer to the inferiour gods only, 
 
 165 4 He, who obferves not approved cuftoms, and he, 
 4 who regards not prefcribed duties, a conllant importunate 
 4 afker of favours, he, who fupports himfelf by tillage, a 
 4 clubfooted man, and one defpifed by the virtuous, 
 
 166 4 A fhepherd, a keeper of buffalos, the hulband 
 4 of a twicemarried woman, and the remover of dead bodies 
 4 for pay , are to be avoided with great care. 
 
 167 4 Thofe loweft of Brahmens , whofe mariners are 
 4 contemptible, who are not admififible into company at a 
 4 repaft, an exalted and learned prieft muff avoid at both 
 4 Jraddhas. 
 
 168 4 A Bra'hmen , unlearned in holy writ, is extinguifh- 
 4 ed in an inftant like a fire of dry grafs : to him the obla- 
 4 tion muff not be given ; for the clarified butter muff not 
 4 be poured on afhes. 
 
 169 4 What retribution is prepared in the next life 
 4 for the giver of food to men inadmiffible into company, 
 4 at the fraddha to the gods and to anceftors, I will now 
 4 declare without omiffion. 
 
 1 70 4 On that food, which has been given to Brahmens, 
 4 who have violated the rules of their order, to the young- 
 
 T 
 
74 
 
 ON MARRIAGE; OR 
 
 * er brother married before the elder, and to the reft, who 
 
 * are not admiftible into company, the Racjhafes eagerly 
 6 feaft. 
 
 171 4 He, who makes a marriage contract with the 
 
 * connubial fire, while his elder brother continues un- 
 
 * married, is called a perivettri ; and the elder brother, a 
 4 perivitti: 
 
 172 4 The perivettri, the perivitti, the damfel thus wed- 
 4 ded, the giver of her in wedlock, and, fifthly, the perform- 
 e er of the nuptial facrifice, all fink to a region of tor- 
 
 * ment. 
 
 173 4 He, who lafcivioufly dallies with the widow of 
 
 * his deceafed brother, though fhe be legally married to 
 4 him, is denominated the hufband of a didhijhu . 
 
 1 74 £ Two fons, named a cimda and a go'/aca, are born 
 4 in adultery; the cunda , while the hufband is alive, and 
 4 the golaca , when the hufband is dead : 
 
 175 c Thofe animals, begotten by adulterers, deftrov, 
 4 both in this world and in the next, the food prefented to 
 £ them by fuch, as make oblations to the gods or to the 
 4 manes. 
 
 176 4 The foolifh giver of a frdddha lofes, in a future 
 4 life, the fruit of as many admiftible guefts, as a thief or the 
 4 like perfon, inadmiflible into company, might be able to 
 4 fee. 
 
 177 4 A blind man, placed where one with eyes might 
 4 have feen, deftroys the reward of ninety; he, who has loft 
 4 one eye, of fixty ; a leper, of an hundred ; one punifhed 
 4 with elephantiafis, of a thoufand. 
 
 17S 4 Of the gift at a frdddha to as many Brahmens , as 
 
ON THE SECOND ORDER. 
 
 75 
 
 1 a facrificer for a Sidra might be able to touch on the body, 
 
 ‘ the fruit is loft to the giver, if he invite juch a wretch ; 
 
 179 £ And if a Brahmen , who knows the Veda , receive 
 ‘ through covetoufnefs a prefent from fuch a facrificer, he 
 e fpeedily finks to perdition, like a figure of unburned clay 
 c in water. 
 
 180 ‘ Food, given to a feller of the moonplant, be- 
 c comes ordure in another world ; to a phyfician, purulent 
 c blood ; and the giver will he a reptile bred in them : if offer- 
 « ed to an imageworlhipper, it is thrown away; if to an 
 
 * ufurer, infamous. 
 
 181 £ That, which is given to a trader, endures neither 
 1 in this life nor in the next, and that bellowed on a Brdh - 
 
 * men, who has married a widow, refembles clarified butter 
 « poured on afhes as an oblation to fire. 
 
 182 e That food, which is given to ether bafe inadmifii- 
 ‘ ble men before mentioned, the wife have pronounced to 
 ‘ be no more than animal oil, blood, flelh, {kin, and 
 ‘ bones. 
 
 183 ‘ Now learn comprehenfively, by what Brahmens 
 ‘ a company may be purified, when it has been defiled by 
 
 * inadmilfible perfons ; Brahmens , the chief of their clafs, the 
 c purifiers of every affembly. 
 
 184 { Thofe priells mull be confidered as the purifiers 
 e of a company, who are moll learned in all the Vedas 
 c and all their Angas, together with their defeendants, who 
 ‘ have read the whole feripture : 
 
 185 ‘A priell learned in a principal part of the Yajur- 
 4 veda ; one, who keeps the five fires conllantly burning ; 
 c one Ikilled in a principal part of the Rigveda; one, who 
 
7 6 
 
 ON MARRIAGE; OR 
 
 4 explains the fix Vedangas ; the fon of a Brahm /, or woman 
 4 married by the Brahma ceremony; and one, who chants 
 4 the principal Saman ; 
 
 18 6 c One, who propounds the fenfe of the Vedas , which 
 4 he learnt from his preceptor, a ffudent, who has given a 
 4 thoufand cows [or pious ujes, and a Brahmen a hundred 
 4 years old, muft all be confidered as the purifiers of a party 
 4 at a Jraddha . 
 
 187 4 On the day before the facred obfequies, or on 
 4 the very day when they are prepared, let the performer 
 4 of them invite, with due honour, fuch Brahmens , as have 
 4 been mentioned; ujually one fuperiour, who has three 
 4 inferiour to him. 
 
 188 4 The Brahmen , who has been invited to a jraddha 
 4 for departed anceftors, muff be continually abffemious ; he 
 4 muff not even read the Vedas ; and he, who performs the 
 4 ceremony, muft a£t in the fame manner. 
 
 189 4 Departed anceftors, no doubt, are attendant on 
 4 fuch invited Brahmens ; hovering around them like pure 
 4 fpirlts, and fitting by them, when they are feated. 
 
 190 4 The prieft, who, having been duly invited to a 
 4 jraddha , breaks the appointment, commits a grievous of- 
 4 fence, and, in his next birth, becomes a hog. 
 
 191 4 He, who carefles a Sudra woman, after he has been 
 4 Invited to facred obfequies, takes on himfelf all the fin, 
 
 4 that has been committed by the giver of the repaft. 
 
 192 4 The Pitris , or great progenitors , are free from wrath, 
 
 4 intent on purity, ever exempt from fenfual paffions, endued 
 4 with exalted qualities: they are primeval divinities, who 
 4 have laid arms afide. 
 
THE SECOND ORDER, 
 
 77 
 
 193 4 Hear now completely, from whom they fprang; 
 
 * who they are ; by whom, and by what ceremonies, they are 
 4 to be honoured. 
 
 194 4 The Tons of Mariciii and of all the other Rijhis , 
 
 4 who were the offspring of Menu, fon of Brahma', are 
 c called the companies of Prfris, or forefathers , 
 
 • 195 c The Somafads , who fprang from Vira'j, aredeclar- 
 4 ed to be the anceftors of the Sadhyas ; and the Agnijhwat- 
 4 tas, who are famed among created beings as the children 
 
 * of Mari chi, to be the progenitors of the Devas . 
 
 1 96 4 Of the Daityas, the Danavas , the Yacjhas, the Gan - 
 c dharvasy the XJragaSy or Serpents , the RacfhafeSy the Garu~ 
 
 6 das, and the Cinnaras, the anceftors are Barhfhads de- 
 4 feended from Atri; 
 
 197 4 Of BrahmenSy thofe named Somapas ; of Cfhatriyasy 
 c the Havifhmats; of V aifyas, thofe called Ajyapas ; of Sud- 
 4 ras, the Sucalins : 
 
 198 4 The Somapas defeended from Me, Bhri'gu ; the 
 4 Havifhmats , from Angiras; the ' Ajyapas , from Pulastya; 
 4 the Sucalins, from Vasishtha. 
 
 199 4 Thofe who are, and thofe who are not, confuma- 
 4 ble by fire, called Agnidagdhas , and Anagnidagdhas, the 
 4 Cdvyas , the Barhifoads , the Ag?iifhwdttas, and the Sau- 
 4 rnyas, let mankind confider as the chief progenitors of 
 4 Brahmens. 
 
 200 4 Of thofe juft enumerated, who are generally re- 
 4 puted the principal tribes of Pitris , the fons and grandfons 
 4 indefinitely are alfo in this world confidered as great pro- 
 4 genitors. 
 
 201 4 From the Rijhis come the Pitris, or patriarchs ; 
 
 U 
 
ON MARRIAGE; OR 
 
 7 S 
 
 * from the Paris, both Dev as and Ddnavas ; from the Divas t 
 
 * this whole world of animals and vegetables in due or- 
 
 8 der. 
 
 202 * Mere water, offered with faith to the progenitors 
 6 of men, in veffels of filver, or adorned with filver, proves 
 
 9 the fource of incorruption. 
 
 203 4 An oblation by Brahmens to their anceftors tran- 
 4 feends an oblation to the deities; becaufe that to the deities 
 4 is confidered as the opening and completion of that to an- 
 4 ceffors: 
 
 204 4 As a prefervative of the oblation to the patriarchs, 
 4 let the houfekeeper begin with an offering to the gods ; 
 4 for the Racfhafes rend in pieces an oblation, which has no 
 4 fuch prefervative. 
 
 205 4 Let an offering to the gods be made at the begin- 
 4 ning and end of the Jrdddha: it muff not begin and end 
 4 with an offering to anceffors ; for he, who begins and ends 
 4 it with an oblation to the Pitris, quickly perifhes with his 
 4 progeny. 
 
 206 4 Let the Brahmen fmear with cowdung a purified 
 4 and fequeftered piece of ground ; and let him with great 
 4 care fele<ff a place with a declivity toward the fouth : 
 
 207 4 The divine manes are always pleafed with an ob- 
 4 lation in empty glades, naturally clean, on the banks of 
 4 rivers, and in folitary fpots. 
 
 208 4 Having duly made an ablution with water, let him 
 4 place the invited Brahmens , who have alfo performed 
 4 their ablutions, one by one, on allotted feats purified with 
 4 ewia-grafs. 
 
 209 4 When he has placed them with reverence on 
 
ON THE SECOND ORDER. 
 
 79 
 
 1 their feats, let him honour them (having firfi: honoured 
 £ the gods) with fragrant garlands and fweet odours. 
 
 210 c Having brought water for them with cusa-g rafs 
 
 * and tila, let the Brahmen , with the Brahmens , pour the ob- 
 
 * lation, as the law dire£ts, on the holy fire. 
 
 211 £ Firfi:, as it is ordained, having fatisfied Agni, So- 
 £ ma, and Yam a, with clarified butter, let him proceed to 
 
 * fatisfy the manes of his progenitors. 
 
 212 £ If he have no confecrated fire, as if he he yet vn~ 
 £ married , or his wife he jnfl deceojed. , let him drop the oblation 
 £ into the hand of a Brahmen; fince, what fire is, even fuch 
 £ is a Brahmen; as priefts, who know the Veda, declare : 
 
 213 £ Holy fages call the chief of the twiceborn the 
 £ gods of obfequies, free from wrath, with placid afpe£ts, 
 6 of a primeval race, employed in the advancement of hu- 
 c man creatures. 
 
 214 £ Having walked in order from eaft to fouth, and 
 £ thrown into the fire all the ingredients of his oblation, let 
 £ him fprinkle 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 fixed 
 £ attention, in the fame manner as the water, his face beinsr 
 £ turned to the fouth : 
 
 216 £ Then, having offered thofe balls, after due cere- 
 f monies and with an attentive mind, to the manes of his fa - 
 £ ther, his paternal grandfather , and great grandfather, let 
 c him wipe the fame hand with the roots of cusa , which he 
 c had before ufed, for the fake of his paternal ancejlors in the 
 £ fourth, fifth, and Jixth degrees , who are the partakers of the 
 c rice and clarified butter thus wiped off. 
 
8o 
 
 ON MARRIAGE; OR 
 
 217 4 Having made an ablution, returning toward the 
 e north, and thrice fupprefling his breath flowly, let him fa* 
 4 lute the gods of the fix feafons, and the Pitris alfo, being 
 4 well acquainted with proper texts of the Veda. 
 
 218 c Whatever water remains in his ewer, let him 
 c carry back deliberately near the cakes of rice ; and, with 
 e fixed attention, let him fmell thofe cakes, in order as they 
 
 * were offered: 
 
 219 4 Then, taking a fmall portion of the cakes in or- 
 
 * der, let him find, as the law dire£ls, caufe the Brahmens 
 4 to eat of them, while they are feated. 
 
 220 4 If his father be alive, let him offer the fraddha to 
 4 his ancedors in three higher degrees ; or let him caufe his 
 4 own father to eat, as a Brahmen , at the obfequies: 
 
 221 4 Should his father be dead, and his grandfather 
 e living, let him, in celebrating the name of his father, that 
 4 is, in performing obfequies to him , celebrate alfo his paternal 
 4 great grandfather ; 
 
 222 4 Either the paternal grandfather may partake of 
 c the fraddha (fo has Menu declared) or the grandfon, autho- 
 4 rized by him ; may perform the ceremony at his diferetion. 
 
 223 4 Having poured water, with cusa-grdSs and tila, in- 
 4 to the hands of the Brahmens , let him give them the up- 
 4 per part of the cakes, faying, 44 Szvadhd to the manes !” 
 
 224 e Next, having himfelf brought with both hands a 
 4 veffel full of rice, let him, dill meditating on the Pitris , 
 
 4 place it before the Brahmens without precipitation. 
 
 225 e Rice taken up, but not fupported with both hands, 
 
 4 the malevolent Afuras quickly rend in pieces. 
 
 226 4 Broths, potherbs, and other eatables accompany- 
 
ON THE SECOND ORDER. 
 
 81 
 
 * ing the rice, together with milk and curds, clarified but- 
 
 * ter snd honey, let him firft place on the ground, after he 
 
 * has made an ablution ; and let his mind be intent on no 
 
 * other objeCt : 
 
 227 4 Let him add fpiced puddings, and milky mefies 
 e of various forts, roots of herbs and ripe fruits, favoury 
 
 * meats, and fweetfmelling drinks. 
 
 228 4 Then being duly purified, and with perfect pre- 
 
 * fence of mind, let him take up all the difhes one by one, 
 and prefent them in order to the Brahmens , proclaiming 
 
 * their qualities. 
 
 229 4 Let him at no time drop a tear; let him on no 
 4 account be angry ; let him fay nothing falfe ; let him not 
 4 touch the eatables with his foot; let him not even fhake 
 4 the difhes : 
 
 230 6 A tear fends the mefies to reftlefs ghofts; anger, 
 
 * to foes ; falfehood, to dogs ; contaCl with his foot, to de- 
 c mons; agitation, to finners. 
 
 231 6 Whatever is agreeable to the Brahmens , let him 
 
 * give without envy ; and let him difcourfe on the attri- 
 « butes of God : fuch difcourfe is expeCted by the manes. 
 
 232 4 At the obfequies to anceftors, he muft let the 
 4 Brahmens hear pafiages from the Veda, from the codes of 
 4 law, from moral tales, from heroick poems, from the 
 4 Pnranas, and from theological texts. 
 
 233 4 Himfelf being delighted, let him give delight to 
 4 the Brahmens, and invite them to eat of the provifions by 
 4 little and little ; attracting them often with the drefled rice 
 4 and other eatables, and mentioning their good properties. 
 
 2 34 4 To the fon of his daughter, though a ftudent in 
 
 W 
 
82 
 
 ON MARRIAGE; OR 
 
 * theology, let him carefully give food at the Jrdddha; offer- 
 
 * ing him a blanket from Nepal as his feat, and fprinkling 
 4 the ground with tila : 
 
 235 4 Three things are held pure at fuch obfequies, the 
 
 * daughter’s fon, the Nepal blanket, and the tila ; and three 
 
 * things are praifed in it by the wife, cleanlinefs, freedom 
 4 from wrath, and want of precipitate haile. 
 
 236 4 Let all the drefled food be very hot ; and let the 
 4 Brahmens eat it in filence ; nor let them declare the quali- 
 4 ties of the food, even though afked by the giver. 
 
 237 ‘As long as the melfes continue warm, as long 
 4 as they eat in filence, as long as the qualities of the food 
 4 are not declared by them, fo long the manes feaft on it. 
 
 238 4 What a Brahmen eats with his head covered, 
 
 * what he eats with his face to the fouth, what he eats with 
 4 fandals on his feet, the demons affuredly devour. 
 
 239 ‘ Let not a Chandala, a townboar, a cock, a dog, 
 
 * a woman in her courfes, or an eunuch, fee the Brahmens 
 4 eating: 
 
 240 ‘ That, which any one of them fees at the oblation 
 4 to fire, at a folemn donation of cows and gold, at a repaft 
 4 given to Brahmens , at holy rites to the gods, and at the 
 4 obfequies to anceflors, produces not the intended fruit : 
 
 241 4 The boar deflroys it by his fmell ; the cock, by 
 4 the air of his wings ; the dog, by the caff of a look ; the 
 4 man of the lowed clafs, by the touch. 
 
 242 4 If a lame man, or a man with one eye, or a man 
 4 with a limb defe&ive or redundant, be even a fervant of 
 4 the giver, him alfo let his mailer remove from the place. 
 
 243 4 Should another Brahmen^ or a mendicant, come 
 
ON THE SECOND ORDER. 
 
 83 
 
 * to his houfe for food, let him, having obtained permiflion 
 « from the invited Brahmens , entertain the ftranger to the bed 
 4 of his power. 
 
 244 4 Having brought together all the forts of food, as 
 
 * dreffed rice and the like, and fprinkling them with water, 
 
 * let him place them before the Brahmens , who have eaten ; 
 
 4 dropping fome on the blades of cusa grafs , zuhich have been 
 4 fpread on the ground. 
 
 24 5 4 What remains in the dilhes, and what has been 
 
 * dropped on the blades of cusa , muft be confidered as the 
 
 * portion of deceafed Bra hmens , not girt with the facrificial 
 
 * thread, and of fuch as have deferted unreafonably the 
 4 women of their own tribe. 
 
 246 4 The refidue, that has fallen on the ground at the 
 4 fraddha to the manes, the wife have decided to be the 
 4 fhare of all the fervants, who are not crooked in their 
 4 ways, nor lazy and ill difpofed. 
 
 247 4 Before the obfequies to anceftors as far as the 
 4 fixth degree, they muft be performed to a Brahmen recent- 
 4 ly deceafed ; but the performer of them muft in that cafe 
 4 give the fraddha without the ceremony to the gods, and 
 4 offer only one round cake ; and thefe obfequies for a fin - 
 4 gle ancejlor fhould be annually performed on the day of his 
 4 death: 
 
 248 4 When, afterzoards, the obfequies to anceftors as far 
 4 as the fixth degree, inclufively of him, are performed ac- 
 4 cording to law, then muft the offering of cakes be made by 
 4 the defcendants in the manner before ordained for the 
 4 monthly ceremonies. 
 
 249 4 That fool, who, having eaten of the fraddha, 
 
8 4 
 
 ON MARRIAGE; OR 
 
 c gives the refidue of it to a man of the fervile clafs, falls 
 4 headlong down to the hell, named Calafutra. 
 
 250 £ Should the eater of a Jraddha enter, on the fame 
 * day, the bed of a feducing woman, his anceftors would 
 e deep for that month on her excrement. 
 
 251 4 Having, by the word Jwaditam , alked the Brahmens 
 4 if they have eaten well, let him give them, being fatisfied, 
 4 water for an ablution, and courteoufly fay to them : 
 44 Reft either at home or here.” 
 
 252 4 Then let the Brahmens addrefs him, faying Jwa- 
 4 dha ; for, in all ceremonies relating to deceafed anceftors, 
 4 the word Jwadha is the higheft benifon. 
 
 253 4 After that, let him inform thofe, who have eaten, 
 4 of the food which remains ; and, being inftru&ed by the 
 4 Brahmens , let him difpofe of it, as they may dire6t. 
 
 254 4 At the clofe of the Jraddha to his anceftors, he 
 4 muft afk, if the Brahmens are fatisfied, by the word Jwa - 
 4 dita; after that for his family, by the word JuJruta; af- 
 4 ter that for his own advancement, by the word f amp anna ; 
 4 after that, which has been offered to the gods, by the 
 4 word ruchita . 
 
 255 4 The afternoon, the cnja grafs, the cleanfingof the 
 4 ground, the tilas, the liberal gifts of food, the due prepa- 
 4 ration for the repaft, and the company of moft exalted 
 4 Brahmens , are true riches in the obfequies to anceftors. 
 
 256 4 The blades of cufa , the holy texts, the forenoon, 
 
 4 all the oblations, which will prejently be enumerated , and the 
 4 purification before mentioned, are to be confidered as 
 4 wealth in the Jraddha to the gods : 
 
 257 4 Such wild grains as are eaten by hermits, milk. 
 
ON THE SECOND ORDER. 
 
 85 
 
 * the juice of the moonplant, meat untainted, and fait un- 
 4 prepared by art, are held things fit, in their own nature, 
 
 * for the lad mentioned offering. 
 
 258 c Having difmiffed the invited Brahmens , keeping 
 c his mind attentive, and his fpeech fuppreffed, let him, after 
 4 an ablution, look toward the fouth, and afk thefe bleffings 
 4 of the Pitris : 
 
 259 “ May generous givers abound in our houfe! may 
 44 the fcriptures be ftudied, and progeny increafe, in it ! may 
 “ faith never depart from us ! and may we have much to 
 <e bellow on the needy !” 
 
 260 4 Thus, having ended the fraddha, let him caufe a 
 4 cow, a pried, a kid, or the fire, to devour what remains 
 4 of the cakes ; or let him cad them into the waters. 
 
 261 e Some make the offering of the round cakes after 
 1 the repad of the Brahmens; fome caufe the birds to eat 
 
 * what remains, or cad it into water or fire. 
 
 262 4 Let a lawful wife, ever dutiful to her lord, and 
 4 condantly honouring his ancedors, eat the middlemod of 
 4 the three cakes, or that offered to his paternal grandfather , 
 4 with due ceremonies, praying for offspring : 
 
 263 4 So may fhe bring forth a fon, who will be long- 
 4 lived, famed, and drongminded, wealthy, having nume- 
 4 rous defendants, endued with the bed of qualities, and 
 4 performing all duties religious and civil. 
 
 264 4 Then, having wafhed both his hands and fipped 
 
 * water, let him prepare fome rice for his paternal kinfmen ; 
 4 and, having given it them with due reverence, let him 
 4 prepare food alfo for his maternal relations. 
 
 265 4 Let the refidue continue in its place, until the 
 
 X 
 
86 
 
 ON MARRIAGE; OR, 
 
 * Brahmens have been difmiffed ; and then let him perform 
 4 the remaining domeftick facraments. 
 
 266 * What fort of oblations, given duly to the manes, 
 
 * are capable of fatisfying them for a long time or for eter- 
 
 * nity, I will now declare without omiffion. 
 
 267 c The anceftors of men are fatisfied a whole month 
 4 with tila, rice, barley, black lentils or vetches, water, 
 4 roots, and fruit, given with prefcribed ceremonies ; 
 
 268 4 Two months, with fifh; three months, with ve- 
 4 nifon ; four, with mutton ; five, with the flelh of Juch birds, 
 4 as the twiceborn may eat ; 
 
 269 4 Six months, with the flefh of kids; feven, with 
 4 that of fpotted deer ; eight, with that of the deer, or 
 
 * antelope, called ena ; nine, with that of the ruru: 
 
 270 4 Ten months are they fatisfied with the flefh of 
 4 wild boars and wild buffalos ; eleven, with that of rab- 
 
 * bits or hares, and of tortoifes; 
 
 271 4 A whole year with the milk of cows, and food 
 4 made of that milk; from the flefh of the long-eared 
 4 white goat, their fatisfa&ion endures twelve years. 
 
 272 4 The pot herb calajaca , the fifh mahafalca , or the 
 4 diodon , the flefh of a rhinoceros, or of an ironcoloured 
 8 kid, honey, and all fuch foreftgrains as are eaten by her- 
 8 mits, are formed for their fatisfa&ion without end. 
 
 273 4 Whatever pure food, mixed with honey, a man 
 4 offers on the thirteenth day of the moon, in the feafon 
 4 of rain, and under the lunar afterifm Maghd , has likewife 
 4 a ceafelefs duration. 
 
 274 44 Oh! may that man, fay the manes , be born in 
 44 our line, who may give us milky food, with honey and 
 
ON THE SECOND ORDER. 87 
 
 IC pure butter, both on the thirteenth of the moon, and 
 “ when the fhadow of an elephant falls to the eaft !” 
 
 2 75 ‘ Whatever a man, endued with ftrong faith, pi- 
 
 * oufly offers, as the law has dire&ed, becomes a perpetual un- 
 ‘ perilhable gratification to his anceftors in the other world : 
 
 276 ‘ The tenth and fo forth, except the fourteenth, in 
 
 * the dark half of the month, are the lunar days moft ap- 
 
 * proved for facred obfequies: as they are, fo are not the others. 
 
 277 c He, who does honour to the manes on even 
 
 * lunar days, and under even lunar ftations, enjoys all his 
 
 * defires ; on odd lunar days, and under odd lunar afterifms, 
 
 * he procures an illuftrious race. 
 
 278 ‘As the latter, or dark , half of the month furpaffes, 
 
 * for the celebration of obfequies, the former, or bright , 
 
 * half ; fo the latter half of the day furpaffes, for the fame 
 € purpofe , the former half of it. 
 
 279 ‘ The oblation to anceftors muft be duly made, 
 
 * even to the conclufion of it with the diftribution to the fervants, 
 
 * (or even to the clofe of life) in the form prefcribed, by a 
 
 * Brahmen wearing his thread on his right fhoulder, proceed- 
 
 * ing from left to right, without remiffnefs, and with cusa 
 1 grafs in his hand. 
 
 280 ‘ Obfequies muft not be performed by night ; fince 
 1 the night is called racfhasi or infefted by demons ; nor while 
 4 the fun is rifing or fetting, nor when it has juft rifen. 
 
 281 ‘ A houfekeeper, unable to give a monthly repajl, may 
 ‘ perform obfequies here below, according to the facred 
 4 ordinance, only thrice a year, in the feafons of hemanta , 
 ‘ grifhma , and verfhd ; but the five facraments he muft per- 
 ‘ form daily. 
 
88 
 
 282 c The facrificial oblation, at obfequies to anceflors, 
 c is ordained to be made in no vulgar fire ; nor fhould the 
 
 * monthly fraddha of that Brah?nen> who keeps a perpetual 
 £ fire, be made on any day except on that of the conjunc- 
 c tion. 
 
 283 4 When a twiceborn man, having performed his 
 f ablution, offers a fatisfa£tion to the manes with water only, 
 
 * being wiable to give a ref aft , he gains by that offering all the 
 
 * fruit of a fraddha. 
 
 2 84 4 The wife call our fathers, Vaftus ; our paternal grand- 
 
 9 fathers, Rudras ; our paternal great grandfathers, A dityas; 
 
 * (that is, all are to be revered as deities) and to this effect there 
 9 is a primeval text in the Veda. 
 
 285 4 Let a man, who is able, continually feed on vighafa , 
 
 * and continually feed on amr'ita : by vighafa is meant the re- 
 e fidue of a repafl at obfequies; and by amfita , the refidue 
 ' of a facrifice to the gods. 
 
 286 4 This complete fyftem of rules, for the five facra- 
 
 * ments and the like, has been declared to you: now hear 
 
 * the law for thofe means of fubfiftence, which the chief 
 c of the twiceborn may feek. 
 
89 
 
 CHAPTER THE FOURTH. 
 
 ON EC0N0M1CKS ; AND PRIVATE MORALS. 
 
 1 4 T ET a Brahmen , having dwelt with a precentor 
 
 JLj during the firft quarter of a man’s life, pafs the 
 * fecond quarter of human life in his own houfe, when he 
 c has contra£led a legal marriage. 
 
 2 4 He mull live, with no injury, or with the lead pof- 
 4 fible injury, to animated beings, by purfuing thole n eans 
 4 of gaining fubfidence, which are ftrictly prefcribed by 
 4 law, except in times of didrefs : 
 
 3 4 For the foie purpofe of Supporting life, let him ac- 
 4 quire property by thofe irreproacha ble occupations, which 
 4 are peculiar to his clafs, and unattended with bodily pain. 
 
 4 4 He may live by rita and amrita , or, ij necejfary , by 
 4 mrita , or pr amrita , or even by fatyanfita ; but never let 
 4 him fubfift by Jwavfitti: 
 
 5 4 By rita, mull be underftood lawful gleaning and ga- 
 4 thering; by amrita , what is given unafked; by mrita , 
 
 4 what is alked as alms ; tillage is called pramrita ; 
 
 6 4 Traffick and moneylending are fatydnrita ; even by 
 4 them, when he is deeply dijlrefjed , may he fupport life ; but 
 4 fervice for hire is named Jwavfitti , or dog-living , and of 
 4 courfe he mud by all means avoid it. 
 
 Y 
 
go 
 
 ON ECONOMICKS; 
 
 7 4 He may either {lore up grain for three years ; or 
 £ garner up enough for one year; or colleft what may laft 
 4 three days ; or make no provifion for the morrow. 
 
 8 4 Of the four Brahmens keeping houfe* who follow thofe 
 4 four different modes , a preference is given to the laft in or- 
 4 der fuccefiively ; as to him, who mofl completely by vir- 
 4 tue has vanquifhed the world : 
 
 9 4 One of them fubfifls by all the fix means of liveli- 
 4 hood ; another by three of them ; a third, by two only ; 
 4 and a fourth lives barely on continually teaching the Veda. 
 
 10 4 He, who fuflains himfelf by picking up grains 
 4 and ears, mull attach himfelf to fome altar of confecra- 
 4 ted fire, but conftantly perform thofe rites only, which end 
 4 with the dark and bright fortnights and with the folflices. 
 
 i i 4 Let him never, for the fake of a fubfiftence, have 
 4 recourfe to popular converfation ; let him live by the 
 4 conduft of a prieft, neither crooked, nor artful, nor 
 4 blended with the manners of the mercantile clafs. 
 
 1 2 4 Let him, if he feek happinefs, be firm in perfect 
 e content, and check all defire of acquiring more than he 
 ‘ P°Jf e If es > f° r l ia ppi ne ^ s h as ^ ts root * n content, and difcon- 
 4 tent is the root of mifery. 
 
 13 4 A Brahmen keeping houfe, and fupporting himfelf 
 4 by any of the legal means before mentioned, mull dif- 
 4 charge thefe following duties, which conduce to fame, 
 4 length of life, and beatitude. 
 
 14 4 Let him daily without {loth perform his peculiar 
 4 duty, which the Veda prefcribes ; for he, who performs 
 4 that duty, as well as he is able, attains the higheft path to 
 4 fupreme blifs. 
 
AND PRIVATE MORALS. 
 
 9 1 
 
 15 4 He muft not gain wealth by mufick or dancing , or by 
 6 any art that pleafes the fenfe ; nor by any prohibited art ; 
 
 4 nor, whether he be rich or poor, muft he receive gifts indil- 
 £ criminately. 
 
 16 e Let him not, from a felfifh appetite, be ftrongly 
 4 addi6led to any fenfual gratification ; let him, by improv- 
 
 4 ing his intellect, ftudioully preclude an exceffive attach- 
 
 5 ment to fuch pleafures, even though lawful . 
 
 17 4 All kinds of wealth, that may impede his reading 
 * the Veda, let him wholly abandon, perfifting by all means 
 5 in the Rudy of fcripture; for that will be found his mofi 
 4 beneficial attainment. 
 
 18 Let him pafs through this life, bringing his apparel, 
 
 4 his difcourfe, and his frame of mind, to a conformity with 
 4 his age, his occupations, his property, his divine knowledge, 
 
 4 and his family. 
 
 19 4 Each day let him examine thofe holy books, which 
 4 foon give increafe of wifdom; and thofe, which teach the 
 4 means of acquiring wealth ; thofe, which are falutary to 
 4 life; and thofe nigamas , which are explanatory of the Veda; 
 
 20 4 Since, as far as a man Rudies completely the fyfi:em 
 4 of faCred literature, fo far only can he become eminently 
 4 learned, and fo far may his learning fhine brightly. 
 
 21 4 The facramental oblations to fages, to the gods, to 
 4 fpirits, to men, and to his anceftors, let him confi:antly per- 
 4 form to the bell of his power. 
 
 22 4 Some, who well know the ordinances for thofe obla- 
 4 tions, perform not always externally the five great facra- 
 4 ments, but continually make offerings in their own organs 
 4 of fenfation and intelleSi : 
 
9 2 
 
 ON ECONOMICKS; 
 
 23 fi Some conftantly facrifice their breath in their 
 4 fpeech, when they inflruSi others , or praife God aloud , and 
 4 their fpeech in their breath, when they meditate in filetice ; 
 c perceiving in their fpeech and breath thus employed the un- 
 c perifhable fruit of a facrificial offering: 
 
 24 4 Other Brahmens inceffantly perform thofe facrifices' 
 4 with fcriptural knowledge only ; feeing with the eye of 
 4 divine learning, that fcriptural knowledge is the root of 
 
 * every ceremonial obfervance. 
 
 25 e Let a Brahmen perpetually make oblations to con- 
 c fecrated fire, at the beginning and end of day and night; 
 
 * and at the clofe of each fortnight, or at the conjunction and 
 4 oppofition : 
 
 26 4 At the feafon, when old grain is ufually confirmed, 
 
 4 let him offer new grain for a plentiful harveft; and at the 
 4 clofe of the feafon, let him perform the rites called adhva- 
 4 ra; at the folftices let him facrifice cattle; at the end of 
 
 * the year, let his oblations be made with the juice of 
 4 the moonplant : 
 
 27 4 Not having offered grain for the harveft, nor cattle 
 4 at the time of the JolJUce , let no Brahmen , who keeps hallow- 
 4 ed fire, and wifhes for long life, tafte rice or flefh ; 
 
 28 4 Since the holy fires, not being honoured with new 
 4 grain and with a facrifice of cattle, are greedy for rice and 
 4 flefh, and feek to devour his vital fpirits. 
 
 29 4 Let him take care, to theutmoft of his power, that 
 4 no gueft fojourn in his houfe unhonoured with a feat, with 
 4 food, with a bed, with water, with efculent roots, and with 
 4 fruit: 
 
 30 4 But, let him not honour with his converfation fuch 
 
AND PRIVATE MORALS. 
 
 93 
 
 * as do forbidden a6Is ; fuch as fubfift, like cats, by inter e/led 
 4 craft ; fuch, as believe not the fcripture ; fuch as oppugn 
 4 it by fophifms ; or fuch as live like rapacious waterbirds. 
 
 31 4 With oblations to the gods and to anceftors, let 
 
 * him do reverence to Brahmens of the fecond order, who 
 e who are learned in theology, who have returned home 
 4 from their preceptors, after having performed their reli- 
 4 gious duties and fully ftudied the V eda ; but men of an op- 
 4 pofite defcription let him avoid. 
 
 32 4 Gifts muft be made by each houfekeeper, as far 
 4 as he has ability, to religious mendicants, though hetero- 
 4 dox; and a juft portion muft be referved, without inconve- 
 4 nience to his family, for all fentient beings, animal and ve- 
 4 getable . 
 
 33 4 A prieft, who is mafter of a family, and pines with 
 4 hunger, may feek wealth from a king of the military clafs f 
 4 from a facrificer, or his own pupil, but from no perfon elfe, 
 4 unlefs all other helps fail : thus will he Jhow his refpecl for the 
 
 4 law. 
 
 34 4 Let no prieft, who keeps houfe, and is able to procure 
 4 food , ever wafte himfelf with hunger ; nor, when he has 
 4 any fubftance, let him wear old or fordid clothes. 
 
 35 4 His hair, nails, and beard, being clipped ; his pajfons 
 4 fubdued ; his mantle, white; his body, pure ; let him dili- 
 4 gently occupy himfelf in reading the Veda, and be con- 
 4 ftantly intent on fuch a£ts, as may be falutary to him. 
 
 36 4 Let him carry a ftaff of V enu, an ewer with water 
 4 in it, a handful of cufa grafs, or a copy of the Veda ; with 
 4 a pair of bright golden rings in his ears. 
 
 37 4 He muft not gaze on the fun, whether rifincr or 
 
 u o 
 
 Z 
 
94 
 
 ON ECONOMICKS*; 
 
 4 fetting, or eclipfed, or refle£ted in water, or advanced to 
 6 the middle of the iky. 
 
 38 £ Over a firing, to which a calf is tied, let him not 
 4 ftep ; nor let him run, while it rains ; nor let him look on 
 
 * his own image in water : this is a fettled rule. 
 
 39 ‘ By a mound of earth, by a cow, by an idol, by a 
 c Brahmen , by a pot of clarified butter, or of honey, by a 
 4 place where four ways meet, and by large trees well 
 c known in the diftri£t, let him pafs with his right hand to- 
 
 * ward them. 
 
 40 * Let him not, though mad with defire, approach 
 4 his wife, when her courfes appear; nor let him then fleep 
 4 with her in the fame bed; 
 
 41 4 Since the knowledge, the manhood, the ftrength, 
 4 the eyefight, even the vital fpirit, of him, who approach- 
 4 es his wife thus defiled, utterly perifh; 
 
 42 4 But the knowledge, the manhood, the flrength, the 
 4 fight, and the life of him, who avoids her in that flate of 
 4 defilement, are greatly increafed. 
 
 43 4 Let him neither eat with his wife, nor look at her 
 4 eating, or fneezing, or yawning, or fitting carelefsly at her eafe; 
 
 44 4 Nor let a Brahmen , who defires manly ftrength, be- 
 4 hold her fetting off her eyes with black powder, or fcent- 
 4 ing herfelf with effences, or baring her bofom, or bring- 
 6 ing forth a child. 
 
 45 4 Let him not eat his food, wearing only a fingle 
 4 cloth; nor let him bathe quite naked; nor let him eje£t 
 4 urine or feces in the highway, nor on afhes, nor where 
 4 kine are grazing, 
 
 46 4 Nor on tilled ground, nor in water, nor on wood 
 
AND PRIVATE MORALS. 
 
 95 
 
 raifed for burning, nor, unlefs he be in great need , on a moun- 
 tain, nor on the ruins of a temple, nor at any time on a 
 neft of white ants, 
 
 47 e Nor in ditches with living creatures in them, nor 
 walking, nor handing, nor on the bank of a river, nor on 
 the fummit of a mountain : 
 
 48 c Nor let him ever eje£l them, looking at things mov- 
 ed by the wind, or at fire, or at a prieft, or at the fun, or 
 at water, or at cattle; 
 
 49 ‘ But let him void his excrements, having covered 
 the earth with wood, potherbs, dry leaves and grafs, or 
 the like, carefully fupprefiing his utterance, wrapping up 
 his bread and his head: 
 
 50 ‘By day let him void them with his face to the north; 
 by night, with his face to the fouth; at funrife and funfet, 
 in the fame manner as by day; 
 
 51 ‘In the (hade or in darknefs, whether by day or by 
 night, let a Brahmen eafe nature with his face turned as 
 he pleafes; and in places where he fears injury to Yifejrom 
 wild beafls or from reptiles. 
 
 52 ‘Of him, who fhould urine againft fire, againft the 
 fun or the moon, againft a twiceborn man, a cow, or the 
 wind, all the facred knowledge would perifh. 
 
 53 ‘ Let him not blow the fire with his mouth; let him 
 not fee his wife naked; let him not throw any foul thing 
 into fire; nor let him warm his feet in it; 
 
 54 ‘ Nor let him place it in a chafing difii under his bed; 
 nor let him ftride over it; nor let him keep it, while hefieeps, 
 at his feet: let him do nothing, that may be injurious to life. 
 
 55 ‘At the time of funrife or funfet, let him not eat, 
 
96 
 
 ON ECONOMICKS; 
 
 ■'.yy>u 
 
 6 nor travel, nor lie down to reft; let him not idly draw 
 4 lines on the ground; nor let him take oft his own chaplet 
 4 of flowers. 
 
 56 4 Let him not call into water either urine or ordure, 
 
 * nor faliva, nor cloth, or any other thing, foiled with im- 
 4 purity, nor blood, nor any kinds of poifon. 
 
 57 4 Let him not deep alone in an empty houfe; nor 
 
 * let him wake a fleeping man fiuperiour to himjelf in wealth 
 4 and in learning; nor let him fpeak to a woman at the time 
 c of her courfes ; nor let him go to perform a facrifice, un- 
 
 * attended by an officiating priejl . 
 
 58 4 In a temple of confiecrated fire , in the pafture of kine, 
 4 in the prefence of Brahmens , in reading the Veda, and in 
 4 eating his food, let him hold out his right arm uncovered. 
 
 59 4 Let him not interrupt a cow while fhe is drinking, 
 4 nor give notice to any, whofie milk or water floe drinks; nor 
 4 let him, who knows right firo?n wrong , and fees in the Iky 
 4 the bow of Indr a, (flow it to any man. 
 
 60 4 Let him not inhabit a town, in which civil and re- 
 4 ligious duties are negle£ted; nor, for a long time, one in 
 4 which difeafes are frequent: let him not begin a journey 
 4 alone: let him not refide long on a mountain. 
 
 61 4 Let him not dwell in a city governed by a Sudra 
 4 king, nor in one furrounded with men unobfervant of 
 4 their duties, nor in one abounding with profefled hereticks, 
 
 4 nor in one fw arming with lowborn outcafts. 
 
 62 4 Let him eat no vegetable, from which the oil has 
 4 been extra£ted; nor indulge his appetite to fatiety; nor eat 
 4 either too early or too late; nor take any food in the even- 
 4 ing, if he have eaten to fulnefs in the morning. 
 
And private morals. 
 
 97 
 
 63 c Let him make no vain corporeal exertion: let him 
 '* not Tip water taken up with his clofed fingers: let him eat 
 
 * nothing placed in his lap: let him never take pleafure in 
 
 * alking idle queftions. 
 
 6 4 c Let him neither dance nor fing, nor play on mufi- 
 
 * cal inftruments, except in religions rites ; nor let him ftrike his 
 
 * arm, or gnalh his teeth, or make a braying noife, though 
 e agitated by paflion. 
 
 65 c Let him not walh his feet in a pan of mixed yel- 
 c low metal; nor let him eat from a broken difh, nor where 
 e his mind is difturbed with anxious apprehenfions. 
 
 66 ‘ Let him not ufe either flippers or clothes, or a fa- 
 
 * cerdotal firing, or an ornament, or a garland, or a water- 
 
 * pot, which before have been ufed by another. 
 
 67 c With untrained beafts of burden let him not travel; 
 
 * nor with fuch, as are opprefled by hunger or by difeafe; 
 
 * nor with fuch as have imperfe£! horns, eyes, or hoofs; nor 
 c with fuch as have ragged tails : 
 
 68 € But let him conftantly travel with beafts well train- 
 e ed, whofe pace is quick, who bear all the marks of a good 
 
 * breed, who have an agreeable colour, and a beautiful form; 
 
 * giving them very little pain with his whip. 
 
 69 * The fun in the fign of Cany a, the fmoke of a burning 
 c corfe, and a broken feat, muft be fhunned: he muft never cut 
 
 * his own hair and nails, nor ever tear his nails with his teeth* 
 
 70 e Let him not break mould or clay without caufe : let 
 
 * him not cut grafs with his nails ; let him neither indulge 
 
 * any vain fancy, nor do any a£t, that can bring no future 
 c advantage : 
 
 7 1 « He, who thus idly breaks clay, or cuts grafs, or bites 
 
 A a 
 
9 8 
 
 ON ECONOMICKS; 
 
 4 his nails, will fpeedily fink to ruin; and fo pall a detra£lor, 
 4 and an unclean perfon. 
 
 72 4 Let him ufe no contumelious phrafe; let him wear 
 * no garland except on his hair : to ride on the back of a 
 4 bull or cow, is in all modes culpable. 
 
 73 4 Let him not pafs, otherwife than by the gate, into a 
 4 walled town or an enclofed houfe; and by night let him 
 4 keep aloof from the roots of trees. 
 
 74 4 Never let him play with dice: let him not put off 
 4 his fandals with his hand : let him not eat, while he reclines 
 4 on a bed, nor what is placed in his hand, or on a bench ; 
 
 75 4 Nor, when the fun is fet, let him eat any thing 
 4 mixed with tila; nor let him ever in this world deep quite 
 
 4 naked ; nor let him go any whither with a remnant of food 
 
 5 in his mouth. 
 
 76 4 Let him take his food, having fprinkled his feet with 
 4 water; but never let him lleep with his feet wet: he, who ta- 
 4 kes his food with his feet fo fprinkled, will attain long life. 
 
 77 4 Let him never advance into a place undiftinguifh- 
 4 able by his eye, or not eafily paffable : never let him look 
 4 at urine or ordure ; nor let him pafs a river Jzoimming with 
 4 his arms. 
 
 78 4 Let not a man, who defires to enjoy long life, 
 
 4 Hand upon hair, nor upon afhes, bones, or potfherds, nor 
 4 upon feeds of cotton, nor upon hulks of grain. 
 
 7 9 4 Nor let him tarry even under the Jhade of the fame 
 
 4 tree with outcafts for great crimes, nor with Chandalas , 
 
 4 nor with Puccafas , nor with idiots, nor with men proud 
 4 of wealth, nor with wafhermen and other vile perfons, nor 
 4 with Antyavafayins . 
 
AND PRIVATE MORALS, 
 
 99 
 
 80 4 Let him not give even temporal advice to a Sudra ; 
 nor, except to his own Jervant , what remains from his table; nor 
 clarified butter, of which part has been offered to the gods; 
 nor let him in perfon give fpiritual counfel to fuch a man, 
 nor perjonally inform him of the legal expiation for his fin; 
 
 81 4 Surely he, who declares the law to a fervile man, 
 and he, who inftru&s him in the mode of expiating fin, ex- 
 cept by the intervention of a priefl , finks with that very man 
 into the hell named AJamvrita * 
 
 82 4 Let him not firoke his head with both hands; nor 
 let him even touch it, while food remains in his mouth ; 
 not without bathing it, let him bathe his body. 
 
 83 4 Let him not in anger lay hold of hair, or finite 
 any one on the head ; nor let him, after his head has 
 been rubbed with oil, touch with oil any of his limbs. 
 
 84 4 From a king, not born in the military clafs, let 
 him accept no gift, nor from fuch as keep a flaughter- 
 houfe or an oilprefs, or put out a vintner’s flag, or fub- 
 fift by the gain of proftitutes : 
 
 85 4 One oilprefs is as bad as ten flaughterhoufes; one 
 vintner’s flag, as ten oilpreffes; one proffitute, as ten 
 vintner’s flags ; one fuch king, as ten proftitutes ; 
 
 86 4 With a flaughterer, therefore , who employs ten 
 thoufand flaughterhoufes, a king, not a foldier by birth, is 
 declared to be on a level ; and a gift from him is tremendous. 
 
 87 4 He, who receives a prefent from an avaricious king 
 and a tranfgreffor of the facred ordinances, goes in fuccef- 
 fion to the following twenty one hells: 
 
 88 4 Tamifra, Andhatamifra, Mahdraurava, Raurava 3 Na- 
 raca , Calafutra , and Mahdnaraca ; 
 
3 GO 
 
 ON ECONOMICKS; 
 
 89 r Sanjwana , Mahdvkhi, Tapana , Sampratapana, Sa?i~ 
 
 4 hdtd, Sacdco'la, Cudmala , Putimf ittica ; 
 
 90 4 Lohafancu , or iron/ piked, and Rijtjha, Pant’hana, 
 c the river Sdlmali, Afipatravana, or the Jwordleaved JoreJl, 
 e and Loh'angdraca, or the pit of redhot charcoal. 
 
 91 4 Brahmens , who know this law, who fpeak the 
 4 words of the Felcfa, and who feek blifs after death, accept 
 4 no gifts from a king. 
 
 92 4 Let the houfekeeper wake in the time facred to 
 4 Bra'hm-i, the goddefs offpeech, that is, in the lafl watch of 
 6 the night : let him then reflect on virtue and virtuous emo- 
 4 luments, on the bodily labour, which they require, and on 
 4 the whole meaning and very effence of the Vida, 
 
 93 4 Having rifen, having done what nature makes ne- 
 4 ceffary, having then purified himfelf and fixed his atten- 
 4 tion, let him hand a long time repeating the gayatri for 
 4 the firfh or morning twilight ; as he muff, for the lafl or 
 4 evening twilight in its proper time. 
 
 94 4 By continued repetition of the gdyatri at the twi- 
 4 lights, the holy fages acquired length of days, perfeft know- 
 c ledge, reputation during life, fame after death, and celef- 
 4 tial glory. 
 
 95 4 Having duly performed the upacarma, or domefiick 
 • ceremony with facred fre, at the full moon of Sravana or of 
 4 Bhaara, let the Brahmen, fully exerting his intellectual pow- 
 4 ers, read the Vedas during four months and one fortnight: 
 
 96 4 Under the lunar afterifm Pujhya , or on the firfl 
 4 day of the bright half of Mdgha , and in the firfl part of 
 £ the day, let him perform, out of the town, the ceremony 
 s called the utferga of the Vedas . 
 
AND PRIVATE MORALS. 
 
 101 
 
 97 ‘ Having performed that ceremony out of town, as 
 
 6 the law dire&s, let him defift from reading for one inter- 
 ‘ mediate night winged with two days , or for that day and 
 
 * that following night only ; 
 
 98 4 But after that intermijjion , let him attentively read 
 ‘ the Vedas in the bright fortnights ; and in the dark fort- 
 ‘ nights let him conftantly read all the V e'dangas. 
 
 99 ‘ He muff never read the Vida without accents and 
 e letters well pronounced ; nor ever in the prefence of Su- 
 ‘ dr as; nor, having begun to read it in the laft watch of the 
 
 * night, mud he, though fatigued, deep again. 
 
 100 c By the rule juft mentioned let him continually, 
 e with his faculties exerted, read the Mantras, or holy texts, 
 
 * compofed in regular meafures; and, when he is under no 
 ‘ reftraint, let him read both the Mantras and the Brahma- 
 ‘ nas , or chapters on the attributes of God. 
 
 101 * Let a reader of the Veda, and a teacher of it to 
 c his pupils, in the form prefcribed, always avoid reading 
 c on the following prohibited days. 
 
 102 ‘By night, when the wind meets his ear, and by 
 e day when the duft is collected, he mvjl not read in the fea- 
 c fon of rain ; fince both thofe times are declared unfit for 
 ‘ reading, by fuch as know when the Veda ought to be 
 ‘ read. 
 
 103 ‘In lightning, thunder, and rain, or during the fall 
 * of large fireballs on all fides, at fuch times Menu has or- 
 c dained the reading of fcripture to be deferred till the fame 
 ‘ time next day. 
 
 104 ‘ When the prieft perceives thofe accidents occur- 
 ‘ ring at once, while his fires are kindled for morning and 
 
 B b 
 
102 
 
 ON ECONOMICKS; 
 
 4 evening facrifices, then let him know, that the Veda muft 
 4 not be read ; and when clouds are feen gathered out of 
 4 feafon. 
 
 105 4 On the occafion of a preternatural found from the 
 4 Iky, of an earthquake, or an obfeuration of the heavenly 
 4 bodies, even in due feafon, let him know, that his reading 
 4 muft be poftponed till the proper time : 
 
 106 4 But if, while his fires are blazing* the found of 
 4 lightning and thunder is heard without rain, his reading 
 ‘ muft be difeontinued, only while the phenomenon lafts ; 
 
 4 the remaining event, or rain alfo , happening, it muft ceafe 
 4 for a night and a day. 
 
 107 4 The reading of fuch, as wifh to attain the excel- 
 4 lent reward of virtue, muft continually be fufpended in 
 4 towns and in cities, and always where an offenfive fmell 
 4 prevails. 
 
 108 4 In a diftri£l, through which a corpfe is carried, 
 4 and in the prefence of an unjuft perfon, the reading of 
 4 feripture muft ceafe ; and while the found of weeping is 
 4 heard; and in a promifeuous afiembly of men. 
 
 109 4 In water, near midnight, and while the two na- 
 4 tural excretions are made, or with a remnant of food in 
 4 the mouth, or when the Jrdddha has recently been 
 4 eaten, let no man even meditate in his heart on the holy 
 4 texts, 
 
 110 4 A learned Brahmen, having received an invitation 
 4 to the obfequies of a fingle anceftor, muft not read the 
 4 Veda for three days ; nor when the king has a fon born ; 
 
 4 nor when the dragons head caufes an eclipfe. 
 
 111 4 As long as the feent and un£luofity of perfumes 
 
AND PRIVATE MORALS. 
 
 103 
 
 remain on the body of a learned prieft, who has partaken 
 of an entertainment, fo long he muft abftain from pro- 
 nouncing the texts of the Veda. 
 
 O 
 
 112 4 Let him not read lolling on a couch, nor with 
 his feet raifed on a bench, nor with his thighs crolfed, 
 nor having lately fwallowed meat, or the rice and other 
 food given on the birth or death of a relation ; 
 
 113 4 Nor in a cloud of dull, nor while arrows whiz, 
 or a lute founds , nor in either of the twilights, nor at the 
 conjunction, nor on the fourteenth day, nor at the oppofi- 
 tion, nor on the eighth day, of the moon : 
 
 114 4 The dark lunar day deltroys the fpiritual teacher ; 
 the fourteenth deftroys the learner ; the eighth and the day 
 of the full moon deftroy all remembrance of fcripture; for 
 which reafons he mult avoid reading on thofe lunar days. 
 
 115 4 Let no Brahmen read, while dull falls like a fhow- 
 er, nor while the quarters of the firmament are inflamed, 
 nor while fhakals yell, nor while dogs bark or yelp, nor 
 while afles or camels bray, nor while men in company 
 chatter. 
 
 116 4 He mult not read near a cemetery, near a town, 
 or in a palture for kine ; nor in a mantle worn before at a 
 time of dalliance ; nor having jult received the prefent 
 ufual at obfequies : 
 
 117 4 Be it an animal, or a thing inanimate, or what- 
 ever be the gift at a fraddha , let him not, having lately ac- 
 cepted it, read the Veda ; for fuch a Brahmen is faid to have 
 his mouth in his hand. 
 
 118 4 When the town is befet by robbers, or an alarm 
 has been raifed by fire, and in all terrors from ftrange phe- 
 
104 
 
 ON ECONOMICKS; 
 
 * nomena, let him know, that his le&ure mull: be fufpended 
 e till the due time after the canfe of terror has ceafed. 
 
 119 4 The fufpenfion of reading fcripture, after a per- 
 
 * formance of the upacarma and utferga , muft be for three 
 c whole nights, by the man who feeks virtue more than know - 
 ‘ ledge ; alfo for one day and night, on the eighth lunar days 
 ‘ which follow thofe ceremonies, and on the nights at the 
 ‘ clofe of the feafons. 
 
 120 4 Never let him read on horfeback, nor on a tree, 
 ‘ nor on an elephant, nor in a boat, nor on an afs, nor on a 
 
 * camel, nor handing on barren ground, nor borne in a car- 
 4 riage; 
 
 121 4 Nor during a verbal altercation, nor during a mu- 
 c tual aflault, nor with an army, nor in battle, nor after food, 
 c while his hand is moifl from waffling , nor with an indigef- 
 6 tion, nor after vomiting, nor with four eructations ; 
 
 122 4 Nor without notice to a gueft juft arrived, nor 
 ‘ while the wind vehemently blows, nor when blood gufhes 
 1 from his body, nor when it is wounded by a weapon. 
 
 123 4 While the ftrain of the Saman meets his ear, he 
 4 fhall not read the Il'ich, or the Yajufh ; nor any part of 
 4 the Veda , when he has juft concluded the whole ; nor any 
 4 other part , when he has juft finifhed the book entitled 
 4 'Aranyaca : 
 
 124 4 The Rigveda is held facred to the gods; the Ya- 
 4 jurveda relates to mankind ; the Samaveda concerns the 
 6 manes of anceftors, and the found of it, when chanted , raifes 
 6 therefore a notion of fomething impure. 
 
 123 4 Knowing this colleElion of rules, let the learned read 
 
 6 the V i da on every lawful day, having firft repeated in order 
 
AND PRIVATE MORALS. 
 
 105 
 
 the pure edence of the three Vedas , namely, the pranava , 
 the vyahritis, and the gayatri . 
 
 1 26 6 If a bead ufed in agriculture, a frog, a cat, a dog, 
 a fnake, an ichneumon, or a rat, pafs between the leElurer 
 and his pupil , let him know, that the leCture mult be inter- 
 mitted for a day and a night. 
 
 127 e Two occafions, when the Vida mud not be read, 
 let a Brahmen conflantly obferve with great care ; namely , 
 when the place for reading it is impure, and when he is 
 himfelf unpurified. 
 
 128 e On the dark night of the moon, and on the 
 eighth, on the night of the full moon, and on the four- 
 teenth, let a Brahmen , who keeps houfe, be continually 
 chade as a dudent in theology, even in the feafcn of nup* 
 tial embraces. 
 
 129 c Let him not bathe, having jud eaten; nor while 
 he is afflicted with difeafe ; nor in the middle of the 
 night; nor with many clothes; nor in a pool of water im- 
 perfectly known. 
 
 130 6 Let him not intentionally pafs over the fha- 
 dow of facred images, of a natural or fpiritual father* 
 of a king, of a Brahmen , who keeps houfe, or of any 
 reverend perfonage ; nor of a redhaired or copp ercoloured 
 man ; nor of one, who has jud performed a facri- 
 fice. 
 
 131 c At noon or at midnight, or having eaten flefh at 
 a fraddha , or in either of the twilights, let him not long 
 tarry, where four ways meet. 
 
 132 c He mud not dand knowingly near oil and other 
 things, with which a man has rubbed his body, or water, 
 
 Cc 
 
io6 
 
 ON ECONOMICKS; 
 
 4 in which he has walhed himfelf, or feces and urine, or 
 1 blood, or mucus, or any thing chewed and fpitten out, or 
 4 any thing vomited. 
 
 133 4 Let him fhow no particular attention to his ene- 
 4 my, or his enemy's friend, to an unjuft perfon, to a thief, 
 4 or to the wife of another man; 
 
 1 34 * Since nothing is known in this world fo obftruft- 
 4 ive to length of days, as the culpable attention of a man 
 4 to the wife of another. 
 
 13 5 4 Never let him, who defires an increafe of wealth, 
 4 defpife a warrior, a ferpent, or a prieft verfed in fcrip- 
 4 ture, how mean fo ever they may appear ; 
 
 1 36 4 Since thofe three, when contemned, may deftroy 
 4 a man ; let a wife man therefore always beware of treating 
 4 thofe three with contempt : 
 
 137 4 Nor fhould he defpife even himfelf on account of 
 4 previous mifcarriages : let him purfue fortune till death, 
 4 nor ever think her hard to be attained. 
 
 138 4 Let him fay what is true, but let him fay what is 
 4 pleafmg ; let him fpeak no difagreeable truth, nor let him 
 4 fpeak agreeable falfehood: this is a primeval rule. 
 
 1 39 4 Let him fay 44 well and good,” or let him fay 
 4 44 well” only; but let him not maintain fruitlefs enmity 
 4 and altercation with any man. 
 
 140 4 Let him not journey too early in the morning or 
 4 too late in the evening, nor too near the midday, nor 
 4 with an unknown companion, nor alone, nor with men 
 4 of the fervile clafs. 
 
 141 4 Let him not infult thofe, who want a limb, or 
 4 have a limb redundant, who are unlearned, who are ad- 
 
AND PRIVATE MORALS. 
 
 107 
 
 vanced in age, who have no beauty, who have no wealth, 
 or who are of an ignoble race. 
 
 142 4 Let no prieft, unwafhed after food, touch with 
 his hand a cow, a Brahmen , or fire ; nor, being in good 
 health and unpurified, let him even look at the lumina- 
 ries in the firmament : 
 
 143 6 But, having accidentally touched them before his 
 purification, let him ever fprinkle, with water in the palm 
 of his hand, his organs of fenfation, all his limbs, and his 
 navel. 
 
 144 4 Not being in pain from difeafe, let him never 
 without caufe touch the cavities of his body ; and care- 
 fully let him avoid his concealed hair. 
 
 145 4 Let him be intent on thofe propitious observances 
 which lead to good fortune, and on the difcharge of his 
 cuftomary duties, his body and mind being pure, and his 
 members kept in fubje£tion ; let him conftantly without 
 remifsnefs repeat the gdyatri , and prefent his oblation to 
 fire : 
 
 146 4 To thofe, who are intent on good fortune and on 
 the difcharge of their duties, who are always pure, who 
 repeat the holy text and make oblations to fire, no cala- 
 mity happens. 
 
 147 4 In due feafon let him ever fludy the fcripture 
 without negligence ; for the fages call that his principal 
 duty : every other duty is declared to be fubordinate. 
 
 148 4 By reading the Veda continually, by purity of bo- 
 dy and mind, by rigorous devotion, and by doing no in- 
 jury to animated creatures, he brings to remembrance his 
 former birth : 
 
ON ECO NO MICKS ; 
 
 io8 
 
 149 c A Brahmen , remembering his former birth, a-* 
 
 * gain reads the Veda , and, by reading it conftantly, attains 
 4 blifs without end. 
 
 150 4 On the days of the conjunction and oppofition, let 
 4 him condantly make thofe oblations, which are hallowed by 
 4 the gdyatri, and thofe, which avert misfortune ; but on the 
 
 * eighth and ,rtinth lunar days of the three dark fortnights after 
 4 the end of Agrahayan , let him always do reverence to the 
 4 manes of anceftors. 
 
 151 c Far from the manfion of holy fire, let him re- 
 
 * move all ordure ; far let him remove water, in which feet 
 4 have been wafhed ; far let him remove all remnants of food, 
 4 and all feminal impurity. 
 
 152 4 At the beginning of each day let him difeharge 
 4 his feces, bathe, rub his teeth, apply a collyrium to his 
 4 eyes, adjuft his drefs, and adore the gods* 
 
 1 53 6 On the dark lunar day, and on the other month- 
 4 ly parvans , let him vifit the images of deities, and Brahmens 
 4 eminent in virtue, and the ruler of the land, for the fake 
 
 * of proteftion, and thofe whom he is bound to revere. 
 
 154 4 Let him humbly greet venerable men, who vifit 
 4 him , and give them his own feat ; let him fit near them, 
 4 clofmg the palms of his hands ; and when they depart, 
 4 let him walk fome way behind them. 
 
 155 4 Let him pra£tife without intermilTion that fyftem 
 4 of approved ufages, which is the root of all duty religious 
 4 and civil, declared at large in the feripture and facred 
 
 * lawtra&s, together with the ceremonies peculiar to each 
 
 * a£t ; 
 
 156 4 Since by fuch practice long life is attained; by 
 
AND PRIVATE MORALS. 
 
 109 
 
 fuch pra 61 ice is gained wealth unperifhable ; fuch practice 
 baffles every mark of ill fortune : 
 
 157 £ But, by an oppofite praflice, a man furely fmks 
 to contempt in this world, has always a large portion of 
 mifery, is affli 61 ed with difeafe and fhortlievd ; 
 
 158 £ While the man, who is obfervant of approved 
 ufages, endued with faith in fcripture, and free from a 
 fpirit of detra 61 ion, lives a hundred years, even though he 
 bear no bodily mark of a profperous life. 
 
 1 5 9 4 Whatever a 61 depends on another man, that a6I 
 
 let him carefully fhun ; but whatever depends on himfelf, 
 to that let him fludioufly attend : 
 
 160 £ All, that depends on another, gives pain ; 
 
 AND ALL, THAT DEPENDS ON HIMSELF, GIVES PLEASURE; let 
 
 him know this to be in few words the definition of plea- 
 fure and pain. 
 
 161 e When an a 61 , neither prefer ibed nor prohibited , gra- 
 tifies the mind of him, who performs it, let him perform 
 it with diligence ; but let him avoid its oppofite. 
 
 162 e Him, by whom he was invefted with the facrifi- 
 cial thread, him, who explained the Veda or even a part 
 of it, his mother, and his father, natural or fpiritual, let 
 him never oppofe ; nor priefts, nor cows, nor perfons tru- 
 ly devout. 
 
 163 £ Denial of a future Hate, negle 61 of the fcrip- 
 ture, and contempt of the deities, envy and hatred, va- 
 nity and pride, wrath and feverity, let him at all times 
 avoid. 
 
 164 £ Let him not, when angry, throw a flick at another 
 man, nor finite him with any thing ; unlefs he be a fon or 
 
 D d 
 
no ON ECONOMICKS; 
 
 4 a pupil : thofe two he may chaftife for their improvement 
 4 in learning. 
 
 165 4 A twiceborn man, who barely alfaults a Brdh- 
 4 men with intention to hurt him, fhall be whirled about for 
 4 a century in the hell named Tdmijra ; 
 
 166 c But , having fmitten him in anger and by defign, 
 * even with a blade of grafs, he fhall be born, in one and 
 4 twenty tranfmigrations, from the wombs of impure quadru- 
 4 peds. 
 
 167 6 He, who, through ignorance of the law, Iheds 
 ‘ blood from the body of a Brahmen , not engaged in battle, 
 4 fhall feel exceftive pain in his future life : 
 
 168 4 As many particles of dull as the blood lhall roll 
 4 up from the ground, for fo many years lhall the Ihedder 
 ‘ or that blood be mangled by other animals in his next 
 4 birth. 
 
 169 4 Let not him then, who knows this law , even af- 
 4 fault a Brahmen at any time, nor ftrike him even with grafs, 
 4 nor caufe blood to gufh from his body. 
 
 170 4 Even here below an unjuft man attains no felici- 
 4 ty ; nor he, whofe wealth proceeds from giving falfe evi- 
 4 dence; nor he, who conftantly takes delight in mifehief. 
 
 171 4 Though opprelfed by penury, in confequence of 
 4 his righteous dealings, let him never give his mind to un- 
 4 righteoufnefs ; for he may obferve the fpeedy overthrow 
 4 of iniquitous and ftnful men. 
 
 172 4 Iniquity, committed in this world, produces not 
 4 fruit immediately, hut , like the earth, indue Jeafon; and, ad- 
 4 vancing by little and little, it eradicates the man, who 
 4 committed it. 
 
AND PRIVATE MORALS. 
 
 m 
 
 173 ‘Yes; iniquity, once committed, fails not of pro- 
 
 * ducing fruit to him, who wrought it ; if not in his own 
 
 * perfon, yet in his fons ; or, if not in his fons, yet in his 
 
 * grandfons : 
 
 174 ‘He grows rich for a while through unrighteouf- 
 
 * nefs ; then he beholds good things ; then it is, that he 
 
 * vanquifhes his foes; but he perifhes at length from his 
 ‘ whole root upwards. 
 
 175 ‘ Let a man continually take pleafure in truth, in 
 
 * juftice, in laudable practices, and in purity ; let him 
 ‘ chaftife thofe, whom he may chaftife, in a legal mode ; 
 
 < let him keep in fubje&ion his fpeech, his arm, and his 
 4 appetite; 
 
 176 ‘ Wealth and pleafures, repugnant to law, let him 
 « fhun ; and even lawful a£ts, which may caufe future pain, 
 
 < or be offenfive to mankind. 
 
 177 ‘ Let him not have nimble hands, reftlefs feet, or 
 ‘ voluble eyes ; let him not be crooked in his ways ; let 
 
 * him not be flippant in his fpeech, nor intelligent in doing 
 ‘ mifchief. 
 
 178 ‘ Let him walk in the path of good men; the 
 ‘ path, in which his parents and forefathers walked : while 
 ‘ he moves in that path, he can give no offence. 
 
 17 9 ‘ With an attendant on confecrated fire, a perfor- 
 ‘ mer of holy rites, and a teacher of the Veda, with his 
 ‘ maternal uncle, with his gueft or a dependant; with a child, 
 4 with a man either aged or Tick, with a phyfician, with his 
 ‘ paternal kindred, with his relations by marriage, and with 
 * coufins on the fide of his mother, 
 
 180 4 With his mother herfelf, or with his father, with 
 
112 
 
 ON ECONOMICKS; 
 
 e his kinfwomen, with his brother, with his fon, his wife, 
 e or his daughter, and with his whole fet of fervants, let 
 4 him have no ftrife. 
 
 181 e A houfekeeper, who Ihuns altercation with thofe 
 ‘ juft mentioned , is releafed from all fecret faults; and, byfup- 
 4 preffing all fuch difputes, he obtains a vi£tory over the 
 4 following worlds : 
 
 182 4 The teacher of the Veda fecures him the world 
 4 of Brahma"; his father, the world of the Sun , or of the 
 4 Prajdpetis ; his guefl, the world of Indra ; his attendants on 
 4 holy fire, the world of De'vas ; 
 
 183 4 His female relations, the world of celeftial nymphs; 
 4 his maternal coufins, the world of the Vijvadevas; his re- 
 4 lations by affinity, the world of waters ; his mother and 
 4 maternal uncle give him power on earth ; 
 
 184 4 Children, old men, poor dependants, and fick 
 4 perfons, mull; be confidered as rulers of the pure ether; 
 4 his elder brother, as equal to his father; his wife and fon, 
 4 as his own body ; 
 
 185 4 His affemblage of fervants, as his own fhadow; 
 
 4 his daughter, as the higheft obje£t of tendernefs : let him, 
 4 therefore, when offended by any of thofe, bear the offence 
 * without indignation. 
 
 186 4 Though permitted to receive prefents, let him 
 4 avoid a habit of taking them ; fince, by taking many gifts, 
 
 4 his divine light foon fades. 
 
 187 4 Let no man of fenfe, who has not fully informed 
 4 himfelf of the law concerning gifts of particular things, 
 
 4 accept a prefent, even though he pine with hunger. 
 
 188 4 The man, who knows not that law, yet accepts 
 
AND PRIVATE MORALS. 
 
 xl 3 
 
 gold or gems, land, a horfe, a cow, food, raiment, oils or 
 clarified butter, becomes mere afhes, like wood confumed 
 by fire : 
 
 189 * Gold and gems bum up his nourifhment and 
 life ; land and a cow, his body ; a horfe, his eyes ; rai- 
 ment, his fkin ; clarified butter, his manly flrength ; oils, 
 his progeny. 
 
 190 ‘A twiceborn man, void of true devotion, and 
 not having read the Veda, yet eager to take a gift, finks 
 down together with it, as with a boat of flone in deep 
 water. 
 
 191 { Let him then, who knows not the law, be fear- 
 ful of prefents from this or that giver ; fince an ignorant 
 man, even by a fmall gift, may become helplefs as a cow 
 in a bog. 
 
 192 ‘ Let no man, apprized of this law, prefent even 
 water to a priefl, who ads like a cat, not to him, who ads 
 like a bittern, nor to him, who is unlearned in the Veda; 
 
 193 c Since property, though legally gained, if it be 
 given to either of thofe three, becomes prejudicial in the 
 next world both to the giver and receiver : 
 
 194 4 As he, who tries to pafs over deep water in a 
 boat of flone, finks to the bottom, fo thofe two ignorant 
 men, the receiver and the giver, fmk to a region of tor- 
 ment. 
 
 195 e A covetous wretch, who continually difplays 
 
 the flag of virtue, a pretender, a deluder of the people, is 
 declared to be the man, who ads like a cat : he is an 
 injurious hypocrite, a detrador from the merits of all 
 men. E e 
 
H4 
 
 ON ECONOMICKS; 
 
 1 96 4 A twiceborn man, with his eyes dejedled, mo- 
 4 rofe, intent on his own advantage, fly, and falfely de- 
 4 mure, is he, who adls like a bittern. 
 
 197 4 Suchpriefts, as live like bitterns, and fuch as de- 
 6 mean themfelves like cats, fall by that finful condudl into 
 4 the hell called Andhatamifra. 
 
 198 4 Let no man, having committed fin, perform a pe- 
 * nance, under the pretext of auftere devotion, difguifing 
 4 his crime under fidlitious religion and deceiving both wo- 
 4 men and low men : 
 
 199 4 Such impoftors, though Brahmens , are defpifed, in 
 4 the next life and in this, by all who pronounce holy texts ; 
 4 and every religious a£f fraudulently performed goes to 
 4 evil beings. 
 
 200 4 He, who has no right to diftinguifhing marks, yet 
 4 gains a fubfiftence by wearing falfe marks of diftindtion, 
 4 takes to himfeif the fin committed by thofe who are enti- 
 4 tied to fuch marks, and fhall again be born from the 
 4 womb of a brute animal. 
 
 201 4 Never let him bathe in the pool of another man; 
 4 for he, who bathes in it zuithout licence , takes to himfeif a 
 4 fmall portion of the fins, which the maker of the pool 
 4 has committed. 
 
 202 4 He, who appropriates to his ownufe the carriage, 
 4 the bed, the feat, the well, the garden, or the houfe of 
 4 another man, who has not delivered them to him, afiumes 
 4 a fourth part of the guilt of their owner. 
 
 203 4 In rivers, in ponds dug by holy perfons, and in 
 4 lakes, let him always bathe ; in rivulets alfo, and in 
 4 torrents. 
 
AND PRIVATE MORALS. 
 
 11 5 
 
 204 ‘A wise man fhould conftantly difcharge all the 
 moral duties, though he perform not conftantly the cere- 
 monies of religion; fince he falls low, if, while he performs 
 ceremonial a£ts only, he difcharge not his moral duties. 
 
 205 c Never let a prieft eat part of a facrifice not be- 
 gun with texts of the V eda , nor of one performed by a 
 common facrificer, by a woman, or by an eunuch : 
 
 206 c When thofe perfons offer the clarified butter, it 
 brings misfortune to good men, and raifes averfion in 
 the deities; fuch oblations , therefore, he muft carefully 
 Ihun. 
 
 207 * Let him never eat the food of the infane, the 
 wrathful, or the fick ; nor that, on which lice have fallen ; 
 nor that, which has defignedly been touched by a foot ; 
 
 208 4 Nor that, which has been looked at by the flayer 
 of a prieft, or by any other deadly Jinner > or has even been 
 touched by a woman in her courfes, or pecked by a bird, 
 or approached by a dog ; 
 
 209 c Nor food which has been fmelled by a cow; nor 
 particularly that, which has been proclaimedybr all comers ; 
 nor the food of afiociated knaves, or of harlots ; nor that, 
 which is contemned by the learned in fcripture ; 
 
 210 4 Nor that of a thief or a publick finger, of a car- 
 penter, of an ufurer, of one who has recently come from 
 a facrifice, of a niggardly churl, or of one bound with 
 fetters ; 
 
 211 6 Of one publickly defamed, of an eunuch, of an 
 unchafte woman, or of a hypocrite ; nor any fweet thing 
 turned acid, nor what has been kept a whole night ; nor 
 the food of a fervile man, nor the orts of another; 
 
ID 
 
 ON ECONOMICKS; 
 
 212 c Nor the food of a phyfician, or of a hunter, cr 
 of a difhoneft man, or of an eater of orts ; nor that of 
 any cruel perfon ; nor of a woman in childbed ; nor of 
 him, who rifes prematurely from table to make an ablu- 
 tion; nor of her, whofe ten days of purification have 
 not elapfed ; 
 
 213 ‘ Nor that, which is given without due honour to 
 honourable men ; nor any flefh, which has not been fa- 
 crificed ; nor the food of a woman, who has neither a 
 hufband nor a fon ; nor that of a foe, nor that of the whole 
 town, nor that of an outcafl, nor that on which any per- 
 fon has fneezed ; 
 
 214 ‘Nor that of a backbiter, or of a falfe witnefs; 
 nor of one, who fells the reward of his facrifice ; nor of 
 a publick dancer, or a tailor ; nor of him, who has return- 
 ed evil for good ; 
 
 215 ‘Nor that of a blackfmith, or a man of the tribe 
 called Nijhada , nor of a ftageplayer, nor of a worker in 
 gold or in cane, nor of him who fells weapons ; 
 
 216 ‘ Nor of thofe, who train hunting dogs, or fell fer- 
 mented liquor ; nor of him who wafhes clothes, or who 
 dyes them ; nor of any malevolent perfon ; nor of one, 
 who ignorantly fuffers an adulterer to dwell under his 
 roof; 
 
 217 ‘ Nor of thofe, who knowingly bear with the pa- 
 ramours of their own wives, or are conllantly in fubje&ion 
 to women ; nor food given for the dead before ten days 
 of purification have palled ; nor any food whatever, but 
 that which fatisfies him. 
 
 218 ‘ Food given by a king, impairs his manly vigour; 
 
AND PRIVATE MORALS. 
 
 1 1 7 
 
 4 by one of the fervile clafs, his divine light ; by goldfmiths, 
 4 his life; by leathercutters, his good name : 
 
 219 4 Given by cooks and the like mean artifans, it de- 
 e ftroys his offspring ; by a wafherman, his mufcular flrength; 
 4 but the food of knavifh affociates and harlots excludes 
 4 him from heaven: 
 
 220 4 The food of a phyfician is purulent ; that of a 
 c libidinous woman, feminal; that of an ufurer, feculent : that 
 6 of a weaponfeller, filthy: 
 
 221 4 That of all others, mentioned in order, whofe 
 4 food muff never be tailed, is held equal by the wife to the 
 4 Ikin, bones, and hair of the dead. 
 
 222 4 Having unknowingly fwallowed the food of any 
 4 fuch perfons, he muff faff during three days ; but, having 
 4 eaten it knowingly, he muff perform the fame harfh pe- 
 4 nance, as if he had tailed any feminal impurity, ordure, 
 4 or urine. 
 
 223 4 Let no learned prieft eat the dreffed grain of a 
 4 fervile man, who performs no parental obfequies ; but, 
 4 having no other means to live, he may take from him raw 
 4 grain enough for a fingle night. 
 
 224 4 The deities, having well confidered the food of a 
 e niggard, w ho h as read the fcripture, and that of an ufurer, 
 4 who bellows gifts liberally, declared the food of both to 
 4 be equal in quality ; 
 
 225 4 But Brahma', advancing toward the gods, thus 
 4 addreffed them: 44 Make not that equal, which in truth is 
 44 unequal ; fince the food of a liberal man is purified by 
 44 faith, while that of a learned mifer is defiled by his want 
 44 of faith in what he has read.” 
 
 F f 
 
n8 
 
 ON ECONOMICKS; 
 
 226 c Let each wealthy man continually and feduloully 
 ‘ perform facred rites, and confecrate pools or gardens with 
 
 * faith ; fince thofe two a£ls, accomplifhed with faith and 
 6 with riches honeftly gained, procure an unperifhable re- 
 c ward: 
 
 227 * If he meet with fit obje£ls of benevolence, let 
 c him conftantly bellow gifts on them, both at facrifices 
 c and confecrations, to the bell of his power and with a 
 c cheerful heart ; 
 
 228 c Such a gift, how fmall foever, bellowed on requell 
 
 * without grudging, palfes to a worthy objefl, who will fe- 
 
 * cure the giver from all evil. 
 
 229 c A giver of water obtains content; a giver of food, 
 
 * extreme blifs; a giver of tila, defired offspring; a giver of 
 c a lamp, unblemifhed eyefight ; 
 
 230 e A giver of land obtains landed property; a giver 
 £ of gems or gold, long life ; a giver of a houfe, the moll 
 c exalted manfion; a giver of filver, exquifite beauty; 
 
 231 e A giver of clothes, the fame llation with Chan- 
 e dra; a giver of a horfe, the fame llation with Aswi ; 
 c a given of a bull, eminent fortune ; a giver of a cow, the 
 c manfion of Su rya ; 
 
 232 { A giver of a carriage or a bed, an excellent con- 
 e fort ; a giver of fafety, fupreme dominion ; a giver of 
 c grain, perpetual delight; a giver of fcriptural knowledge, 
 c union with God: 
 
 233 6 Among all thofe gifts, of water, food, kine, land, 
 
 * clothes, tila , gold, clarified butter, and the reft, a gift 
 
 * of fpiritual knowledge is confequently the moll impor- 
 6 tant; 
 
AND PRIVATE MORALS. 
 
 **9 
 
 234 4 And for whatever purpofe a man bellows any 
 ‘ gift, for a fimilar purpofe he fhall receive, with due ho- 
 4 nour, a fimilar reward. 
 
 235 4 Both he, who refpe&fully bellows a prefent, and 
 4 he who refpe£lfully accepts it, fhall go to a feat of blifs ; 
 4 but, if they a£t otherwife, to a region of horror. 
 
 236 4 Let not a man be proud of his rigorous devo- 
 
 * tion ; let him not, having facrificed, utter a falfehood ; 
 
 4 let him not, though injured, infult a prieft ; having made a 
 4 donation, let him never proclaim it : 
 
 237 c By falfehood, the facrifice becomes vain; by pride, 
 
 * the merit of devotion is loft; by infulting priefts, life is di- 
 4 minifhed; and by proclaiming a largefs, its fruit is de- 
 4 ftroyed. 
 
 238 4 Giving no pain to any creature, let him colle£t 
 4 virtue by degrees, for the fake of acquiring a companion 
 4 to the next world, as the white ant by degrees builds his 
 4 neft ; 
 
 2 39 * For, in his palfage to the next world, neither his 
 
 4 father, nor his mother, nor his wife, nor his fon, nor his 
 4 kinfmen, will remain in his company: his Virtue alone 
 4 will adhere to him. 
 
 240 4 Single is each man born; fingle he dies; fingle 
 4 he receives the reward of his good, and fingle the punifh- 
 4 ment of his evil, deeds : 
 
 241 4 When he leaves his corfe, like a log or a lump 
 4 of clay, on the ground, his kindred retire with averted 
 4 faces; but his Virtue accompanies his foul. 
 
 242 4 Continually, therefore, by degrees let himcollefl 
 4 virtue, for the fake of fecuring an infeparable companion; 
 
120 
 
 ON ECONOMICKS; 
 
 e fmce with Virtue for his guide, he will traverfe a gloom, 
 c how hard to be traverfed ! 
 
 243 ‘A man, habitually virtuous, whofe offences-have 
 
 * been expiated by devotion, is indantly conveyed after 
 e death to the higher world, with a radiant form and a body 
 ‘ of ethereal fubdance. 
 
 244 4 He, who feeks to preferve an exalted rank, rauft 
 c condantly form connexions with the highed and belt fa- 
 ‘ milies, but avoid the word and the meaned; 
 
 245 e Since a pried, who connects himfelf with the bed 
 e and highed of men, avoiding the lowed and word, attains 
 ‘ eminence ; but finks, by an oppofite conduCt, to the clafs 
 
 * of the fervile. 
 
 246 c He, who perfeveres in good actions, in fubduing 
 
 * his padions, in bedowing largedes, in gentlenefs of manners, 
 
 * who bears hardfhips patiently, who alfociates not with the 
 £ malignant, who gives pain to no fentient being, obtains fi- 
 ‘ nal beatitude. 
 
 247 c Wood, water, roots, fruit, and food placed be- 
 c fore him without his requed, he may accept from all men ; 
 c honey alfo, and protection from danger. 
 
 248 c Gold, or other alms, voluntarily brought and pre- 
 
 * fented. but unafked and unpromifed, Brahma' confidered 
 e as receivable even from a finner : 
 
 249 c Of him, who fhall difdain to accept fuch alms, 
 e neither will the manes eat the funeral oblations for 
 e fifteen years, nor will the fire convey the burnt facrifice 
 c to the gods. 
 
 250 € A bed, houfes, blades of cufa, perfumes, water, flow- 
 c ers, jewels, buttermilk, ground rice, fidi, new milk, flefh- 
 
• *\ 
 
 AND PRIVATE MORALS. 
 
 121 
 
 4 meat, and green vegetables, let him not proudly re- 
 4 je£l. 
 
 251 4 When he wilhes to relieve his natural parents or 
 4 fpiritual father, his wife or others, whom he is bound to 
 4 maintain, or when he is preparing to honour deities or 
 4 guefls, he may receive gifts from any perfon, but mud not 
 4 gratify himfelf with fuch prefents : 
 
 252 4 If his parents, however, be dead, or if he live with- 
 4 out them in his own houfe, let him, when he feeks nour- 
 4 ifhment for himfelf, receive prefents invariably from good 
 4 men alone. 
 
 253 4 A labourer in tillage, a familvfriend. a herdf- 
 4 man, a have, a barber, a poor flranger offering his humble 
 4 duty, are men of the fervile clafs, who may eat the food of 
 4 their fuperiors: 
 
 254 4 As the nature of the poor ftranger is, as the work 
 4 is, which he defires to perform, and as he may fhow moll 
 4 refpeft to the majier of the houfe , even thus let him offer his 
 4 fervice; 
 
 255 4 For he, who defcribes himfelf to w T orthy men 
 4 in a manner contrary to truth, is the molt finful wretch 
 4 in this world: he is the w r orft of thieves, a Healer of 
 
 4 minds. 
 
 256 4 All things have their fenfe afcertained by fpeech ; 
 
 4 in fpeech they have their bafis ; and from fpeech they pro- 
 4 ceed : confequently, a falfefier of fpeech falfefies every 
 
 thing. 
 
 257 4 When he has paid, as the law directs, his debts 
 4 to the fages, to the manes, and to the gods, by reading the 
 4 fcripture, begetting a Jon, and performing regular facr fices 3 he 
 
 G g 
 
122 
 
 ‘ may refign all to his fon of mature age , and refide in his 
 c family houfe, with no employment, but that of an umpire. 
 
 258 * Alone, in fome folitary place, let him conftantly 
 ‘ meditate on the divine nature of the foul, for by fuch me- 
 ‘ ditation he will attain happinefs. 
 
 259 * Thus has been declared the mode, by which a 
 
 * Brahmen , who keeps houfe, mufl continually fubfift, toge- 
 ‘ ther with the rule of devotion ordained for a pupil re- 
 
 * turned from his preceptor; a laudable rule, which increafes 
 
 * the belt of the three qualities. 
 
 260 f A prieft, who lives always by thefe rules, who 
 
 * knows the ordinances of the Veda, who is freed from the 
 
 * bondage of fin, fhall be abforbed in the divine efifence. 
 
123 
 
 CHAPTER THE FIFTH: 
 
 ON DIET ; PURIFICATION , AND WOMEN. 
 
 1 r | 'HE Sages, having heard thofe laws delivered for 
 
 -I- the condu6t of houfekeepers, thus addreffed the 
 highminded Bhri" gu, who proceeded in a former birth from 
 the genius of fire. 
 
 2 e How, Lord, can death prevail over Brahmens, who 
 
 * know the fcriptural ordinances, and perform their duties, 
 
 * as they have been declared ?* 
 
 3 Then he, whofe difpofition was perfect virtue, even 
 Bhiu gu, the fon of Menu, thus anfwered the great Rifhis : 
 
 * Hear, from what fin proceeds the inclination of death, 
 
 * to deftroy the chief of the twiceborn : 
 
 4 c Through a neglect of reading the Veda , through a 
 
 * defertion of approved ufages, through fupine remiffnefs 
 
 * in performing holy rites , and through various offences in 
 1 diet, the genius of death becomes eager to deftroy them. 
 
 5 ‘ Garlick, onions, leeks, and mufhrooms, (which no 
 
 * twiceborn man muft eat) and all vegetables raifed in dung, 
 
 6 Red gums or refins,, exuding from trees, and juices 
 
 * from wounded items, the fruit fela , and the thickened 
 
 * milk of a cow within ten days after her calving, a prieft 
 
 * muft avoid with great care. 
 
124 
 
 ON DIET, PURIFICATION, 
 
 7 4 Ricepudding boiled with tila, frumenty, ricemilk, 
 4 and baked bread, which have not been firft offered to 
 
 * fome deity, flefhmeat alfo, the food of gods, and clarified 
 8 butter, which have not firft been touched, while holy texts 
 c were recited, 
 
 8 4 Frefh milk from a cow, whofe ten days are not paf- 
 4 fed, the milk of a camel, or any quadruped with a hoof 
 6 not cloven, that of an ewe, and that of a cow in heat, or 
 4 whofe calf is dead or abfent from her, 
 
 9 4 That of any foreft beaft, except the buffalo, the milk 
 4 of a woman, and any thing naturally fweet but acidulated, 
 4 muff all be carefully fhunned: 
 
 10 4 But among fuch acids, buttermilk maybe fwallow- 
 6 ed, and every preparation of buttermilk, and all acids ex- 
 4 tra£ted from pure flowers, roots, or fruit not cut with iron . 
 
 1 1 4 Let every twiceborn man avoid carnivorous birds, 
 4 and fuch as live in towns, and quadrupeds with uncloven 
 4 hoofs, except thofe allowed by the Veda, and the bird cal- 
 4 led tittibha ; 
 
 12 4 The fparrow, the water bird plava , the phenicop- 
 4 teros, the chacravdca , the breed of the towncock, the Jarafa , 
 
 4 the rajjuvala, the woodpecker, and the parrot, male and 
 4 female ; 
 
 1 3 4 Birds, that ftrike with their beaks, webfooted birds, 
 
 4 the coyashti, thofe, who wound with ftrong talons, and 
 4 thofe, who dive to devour fifh: let him avoid meat kept at 
 
 * a {laughter houfe, and dried meat, 
 
 14 4 The heron, the raven, the chanjana , all amphibious 
 4 fifheaters, tame hogs, and fifh of every fort, but thofe ex - 
 4 prefly permitted . 
 
AND WOMEN. 
 
 125 
 
 15 * He, who eats the flefh of any animal, is called the 
 
 * eater of that animal itfelf ; and a fifheater is an eater of 
 
 * all flefh ; from fifh, therefore, he muff diligently abflain : 
 
 16 4 Yet the two fifh, called pdt’hina and rohita, may 
 4 be eaten by the guefls, when offered at a repaft in honour 
 4 of the gods or the manes ; and fo may the rajiva y the 
 
 * Jinhatunda, and the fajalka of every fpecies. 
 
 17 c Let him not eat the flefh of any folitary animals, 
 c nor of unknown beafls or birds, though by general words 
 c declared eatable, nor of any creature with five claws ; 
 
 18 4 The hedgehog and porcupine, the lizard godha > 
 
 4 the gandaca , the tortoife, and the rabbit or hare , wife 
 
 * legiflators declare lawful food among fivetoed animals; 
 
 * and all quadrupeds, camels excepted, which have but one 
 
 * row of teeth. 
 
 19 6 The twiceborn man, who has intentionally eaten 
 
 * a mufhroom, the flefh of a tame hog, or a town cock, 
 
 * a leek, or an onion, or garlick, is degraded immediately ; 
 
 20 4 But, having undefignedly tailed either of thofe fix 
 6 things, he mufl perform the penance fantapana , or the 
 
 * chandrayana , which anchorets pradife: for other things 
 
 * he mufl fall a whole day. 
 
 21 4 One of thofe harfh penances, called prdjdpatya , 
 ‘ the twiceborn man mufl perform annually, to purify him 
 4 from the unknown taint of illicit food ; but he mufl do 
 4 particular penance for fuch food intentionally eaten. 
 
 22 4 Beasts and birds of excellent forts may be llain 
 4 by Brahmens for facrifice, or for the fuflenance of thofe, 
 4 whom they are bound to fupport; fince Agastya did 
 4 this of old. 
 
126 
 
 ON DIET, PURIFICATION, 
 
 #3 4 No doubt, in the primeval facrifiees by holy men, 
 
 s and in oblations by thofe of the prieftly and military 
 
 * tribes, the flefh of fuch beads and birds, as may be legally 
 
 * eaten, was prefented to the deities. 
 
 24 c That, which may be eaten or drunk, when freffi^ 
 
 * without blame, may be fwallowed, if touched with oil, 
 € though it has been kept a whole night ; and fo may the 
 
 * remains of clarified butter : 
 
 25 4 And every mefs prepared with barley or wheat, or 
 g with drefled milk, may be eaten by the twiceborn, al- 
 6 though not fprinkled with oil. 
 
 26 c Thus has the food, allowed or forbidden to a twice- 
 
 * born man, been comprehenfively mentioned : I will now 
 
 * propound the fpecial rules for eating and for avoiding flefh 
 c meat. 
 
 27 e He fhould tafte meat, which has been hallowed 
 
 * for a facrifice with appropriated texts, and, once only , when a 
 c pried fhall defire him, and when he is performing a legal 
 s aft, or in danger of lofing life. 
 
 28 e For the fudenance of the vital fpirit, Brahma- cre- 
 6 ated all this animal and vegetable JyJlem; and all, that is 
 ‘ moveable or immoveable, that fpirit devours. 
 
 29 £ Things fixed are eaten by creatures with locomo- 
 e tion ; toothlefs animals, by animals with teeth ; thofe with- 
 1 out hands, by thofe to whom hands were given ; and the 
 c timid, by the bold. 
 
 30 c He, who eats according to law , commits no fin, even 
 
 * though every day he tade the flefh of fuch animals, as may 
 
 * lawfully be.taded ; fince both animals, who may be eaten, and 
 c thofe, who eat them, were equally created by Brahma'. 
 
AND WOMEN, 
 
 127 
 
 31 « It is delivered as a rule of the gods, that meat 
 muft be fwallowed only for the purpofe of facrifice ; but 
 it is a rule of gigantick demons, that it may be fwallowed 
 for any other purpofe. 
 
 32 6 No fin is committed by him, who, having honour- 
 ed the deities and the manes, eats flelhmeat, which he 
 has bought, or which he has himfelf acquired, or which 
 has been given him by another : 
 
 33 e Let no twiceborn man, who knows the law, and is 
 not in urgent diftrefs, eat flefh without obferving this rule ; 
 for he, unable to fave himfelf, will be devoured in the 
 next world by thofe animals, whofe flefh he has thus ille- 
 gally fwallowed. 
 
 34 * The fin of him, who kills deer for gain, is not fo 
 heinous, with refpe£t to the punijhment in another life, as 
 that of him, who eats flefhmeat in vain, or not previovfly 
 offered as a facrifice : 
 
 35 c But the man, who, engaged in holy rites according 
 
 to law, refufes to eat it, fhall fink in another world, for 
 twenty-one births, to the ftate of a beaft. • 
 
 36 e Never let a prieft eat the flefh of cattle unhallowed 
 with mantras , but let him eat it, obferving the primeval rule, 
 when it has been hallowed with thofe texts of the Veda. 
 
 37 e Should he have an earneft defire to tafte flelhmeat, 
 he may gratify his fancy by forming the image of fome beaft 
 with clarified butter thickened, or he may form it with dough; 
 but never let him indulge a wifh to kill any beafi in vain : 
 
 38 * As many hairs as grow on the beaft, fo many ftmi- 
 lar deaths fhall the flayer of it, for his own fatisfa&ion in 
 this world, endure in the next from birth to birth. 
 
128 
 
 ON DIET, PURIFICATION, 
 
 39 4 By the Selfexiding in perfon were beads created 
 c for facrifice ; and the facrifice was ordained for the increafe 
 4 of this univerfe : the flaughterer, therefore, of beads for 
 
 * facrifice is in truth no flaughterer. 
 
 40 4 Gramineous plants, cattle, timbertrees, amphi- 
 4 bious animals, and birds, which have been deflroyed for 
 4 the purpofe of facrifice, attain in the next world exalted 
 4 births. 
 
 41 4 On a folemn offering to a gued, at a facrifice, 
 c and in holy rites to the manes or to the gods, but on 
 
 * thofe occafions only, may cattle be flain: this law Menu 
 e ena&ed. 
 
 4 2 e The twiceborn man, who, knowing the meaning and 
 e principles of the Veda, flays cattle on the occafions men- 
 
 * tioned, conveys both himfelf and thofe cattle to the fum- 
 4 mit of beatitude. 
 
 43 4 Let no twiceborn man, whofe mind is improved 
 
 * by learning, hurt animals without the fanclion of fcripture, 
 4 even though in preffmg didrefs, whether he live in his own 
 4 houfe, or in that of his preceptor, or in a forefl. 
 
 44 4 That hurt, which the fcripture ordains, and which 
 4 is done in this world of moveable and immoveable crea- 
 4 tures, he mud confider as no hurt at all ; fince law fhone 
 4 forth from the light of the fcripture. 
 
 45 4 He, who injures animals, that are not injurious, 
 4 from a wifh to give himfelf pleafure, adds nothing to his 
 4 own happinefs, living or dead ; 
 
 46 4 While he, who gives no creature willingly the pain 
 * of confinement or death, but feeks the good of all fentient 
 4 beings , enjoys blifs without end. 
 
AND WOMEN. 
 
 129 
 
 47 e He, who injures no animated creature, (hall attain 
 4 without hardship whatever he thinks of, whatever he drives 
 4 for, whatever he fixes his mind on. 
 
 48 4 Flefhmeat cannot be procured without injury to 
 4 animals, and the daughter of animals obftru£ts the path 
 4 to beatitude ; from flefhmeat, therefore, let man abftain: 
 
 49 4 Attentively confidering the formation of bodies, 
 4 and the death or confinement of imbodied fpirits, let him 
 4 abftain from eating flefhmeat of any kind. 
 
 50 4 The man, who forfakes not the law, and eats not 
 4 flefhmeat, like a bloodthirfty demon, fhall attain good 
 4 will in this world, and fhall not be affli£ted with maladies. 
 
 5 1 4 He, who confents to the death of an animal ; he, 
 4 who kills it; he, who difleftsit; he, who buys it; he, who 
 4 fells it; he, who drefles it; he, who ferves it up; and he, who 
 4 makes it his food; thefe are eight principals in the daughter. 
 
 52 4 Not a mortal exifts more finful than he, who, 
 4 without an oblation to the manes or the gods, defires to 
 4 enlarge his own flefh with the flefh of another crea- 
 4 ture. 
 
 5 3 4 The man, who performs annually, for a hundred 
 
 4 years, an afuiamedha , or facrijice of a horfe , and the man, 
 4 who abftains from flefhmeat, enjoy for their virtue an 
 4 equal reward. 
 
 54 4 By fubfifting on pure fruit and on roots, and by 
 4 eating fuch grains as are eaten by hermits, a man reaps not 
 4 fo high a reward, as by carefully abftaining from animal 
 4 food. 
 
 55 44 Me he ( man fa) will devour in the next world, 
 44 whofe flefh I eat in this life ; ” thus fhould a flejheater 
 
 I i 
 
13 ° 
 
 ON DIET, PURIFICATION, 
 
 * fpeak , and thus the learned pronounce the true deriva- 
 
 * tion of the word manja , or fie Hi. 
 
 56 c In lawfully tailing meat, in drinking fermented 
 c liquor, in carefling women, there is no turpitude ; for to 
 4 fuch enjoyments men are naturally prone: but a virtuous 
 4 abftinence from them produces a flgnal compenfation. 
 
 57 4 Now will I promulgate the rules of purification 
 4 for the dead, and the modes of purifying inanimate things, 
 4 as the law prefcribes them for the four clafles in due 
 4 order. 
 
 58 4 When a child has teethed, and when, after teeth- 
 4 ing, his head has been fhorn, and when he has been girt 
 4 with his thread, and when, being full grown, he dies, all 
 4 his kindred are impure : on the birth of a child the law 
 4 is the fame. 
 
 59 e By a dead body, the fapindas are rendered impure 
 
 * in law for ten days, or until the fourth day , when the bones 
 6 have been gathered up, or for three days, or for one day 
 
 * only, according to the qualities of the deceafed : 
 
 60 4 Now the relation of the Japinclas , or men con- 
 4 ne£led by the funeral cake, ceafes with the feventh perfon, 
 
 4 or in the fixth degree of afcent or defcent , and that of famano- 
 4 dacas, or thofe connected by an equal oblation of water, ends 
 e only, when their births and familynames are no longer 
 4 known. 
 
 61 4 As this impurity, by reafon of a dead kinfman, is 
 c ordained for fapindas , even thus it is ordained on a child- 
 4 birth, for thofe who feek abfolute purity. 
 
 62 4 Uncleannefs, on account of the dead, is ordained 
 c for all; but on the birth of a child, for the mother and 
 
AND WOMEN. 
 
 131 
 
 4 father : impurity, for ten days after the childbirth, affedls 
 4 the mother only ; but the father, having bathed, becomes 
 4 pure. 
 
 63 c A man, having wafted his manhood, is purified 
 4 by bathing ; but, after begetting a child on a parapurva , he 
 
 * muft meditate for three days on his impure ftate. 
 
 64 c In one day and night, added to nights three times 
 4 three, the fapindas are purified after touching the corpfe ; 
 4 but the famanodacas , in three days. 
 
 65 4 A pupil in theology, having performed the cere- 
 4 many of burning his deceafed preceptor, becomes pure in 
 4 ten nights: he is equal, in that cafe, to the fapindas , who 
 
 * carry out the dead. 
 
 66 ‘ In a number of nights, equal to the number of 
 4 months from conception, a woman is purified on a 
 e mifcarriacre ; and a woman in her courfes is rendered 
 4 pure by bathing, when her effufion of blood has quite 
 4 flopped. 
 
 67 ‘For deceafed male children, whofe heads have not 
 4 been fhorn, purity is legally obtained in one night ; but 
 4 for thofe, on whom that ceremony has been perform- 
 4 ed, a purification of three nights is required. 
 
 68 ‘A dead child under the age of two years, let his 
 
 * kinfmen carry out having decked him with flowers , and 
 e bury him in pure ground, without cohering his bones at 
 4 a future time : 
 
 69 4 Let no ceremony with fire be performed for him, 
 
 4 nor that of fprinkling water ; but his kindred, having left 
 
 * him like a piece of wood in the foreft, lhall be unclean 
 4 for three days. 
 
132 
 
 ON DIET, PURIFICATION, 
 
 70 c For a child under the age of three years, the cere- 
 e mony with water fhall not be performed by his kindred ; 
 c but, if his teeth be completely grown, or a name have 
 c been given him, they may perform it, or not, at their option. 
 
 71 6 A fellow ftudent in theology being dead, three 
 { days of impurity are ordained; and, on the birth of a 
 
 * famanodaca, purification is required for three nights. 
 
 72 e The relations of betrothed but unmarried damfels, 
 ‘ are in three days made pure ; and, in as many, are their 
 c paternal kinfmen purified after their marriage : 
 
 73 c Let them eat vegetable food without factious, 
 c that is , only with native , fait ; let them bathe for three days 
 e at intervals ; let theta tafte no flefhmeat ; and let them 
 
 * deep apart on the ground. 
 
 74 c This rule, which ordains impurity by reafon of the 
 ‘ dead, relates to the cafe of one dying near his kinfmen ; 
 4 but, in the cafe of one dying at a diftance, the following 
 
 * rule muft be obferved by thofe, who fhare the fame cake, 
 e and by thofe, who fhare only the fame water : 
 
 75 * The man, who hears that a kinfman is dead in a 
 e diftant country, becomes unclean, if ten days after the death 
 ‘ have not paffed, for the remainder of thofe ten days only; 
 
 76 c But, if the ten days have elapfed, he is impure for 
 
 * three nights, and, if a year have expired, he is purified 
 c merely by touching water. 
 
 77 ‘If, after the lapfe of ten days, he know the death of 
 ‘ a kinfman, or the birth of a male child, he muft purify 
 6 himfelf by bathing together with his clothes. 
 
 78 i Should a child, whofe teeth are not grown, or 
 
 * fhould a famanodaca , die in a diftant region, the kinfman, 
 
AND WOMEN. 
 
 1 33 
 
 4 having bathed with his apparel, becomes immediately 
 4 pure. 
 
 79 4 If, during the ten days, another death or another 
 4 birth intervene, a Brahmen remains impure, only till thofe 
 4 ten days have elapfed. 
 
 80 4 A fpiritual teacher being dead, the fages declare 
 4 his pupil impure for three days ; but for a day and 
 e a night, if the fon or wife of the teacher be deceafed: fuch 
 4 is the facred ordinance. 
 
 81 4 For a reader of the whole Veda , who dwells in the 
 4 fame houfe, a man is unclean three nights ; but for a ma- 
 4 ternal uncle, a pupil, an officiating prieft, and a diftant 
 4 kinfman, only one night winged with two days . 
 
 82 4 On the death of a military king, in whofe domi- 
 4 nion he lives, his impurity lafls while the fun or the ftars 
 4 give light; but it lafls a whole day, on the death of a 
 4 prieft, who has not read the whole Veda, or of a 
 4 fpiritual guide, who has read only part of it, with its 
 4 Angas. 
 
 83 4 A man of the facerdotal clafs becomes pure in ten 
 4 days ; of the warlike, in twelve ; of the commercial, in 
 4 five ; of the fervile, in a month. 
 
 84 4 Let no man prolong the days of impurity; let him 
 4 not intermit the ceremonies to be performed with holy 
 4 fires : while he performs thofe rites, even though he be a 
 4 Japinda , he is not impure. 
 
 8 5 4 He, who has touched a Chandala , a woman in her 
 4 courfes, an outcaft: for deadly fin, a newborn child, a 
 4 corpfe, or one who has touched a corpfe, is made pure by 
 4 bathing. 
 
 K k 
 
*34 
 
 ON DIET, PURIFICATION, 
 
 86 4 If, having fprinkled his mouth with water, and been 
 6 long intent on his devotion, he fee an unclean perfon, 
 
 4 let him repeat, as well as he is able, the folar texts of the 
 4 Veda , and thofe, which confer purity. 
 
 87 4 Should a Brahmen touch a human bone moil! with 
 4 oil, he is purified by bathing ; if it be not oily, by ftrok- 
 4 ing a cow, or by looking at the fun, having fprinkled his 
 4 mouth duly with water. 
 
 88 4 A ftudent in theology fhall not perform the cere- 
 4 mony of pouring water at obfequies, until he have com- 
 4 pleted his courfe of religious acts ; but if, after the comple- 
 4 tion of them, he thus make an offering of water, he be- 
 4 comes pure in three nights. 
 
 89 4 For thofe, who difcharge not their prefcribed duties, 
 4 for thofe, whofe fathers were of a lower clafs than their 
 4 mothers, for thofe, who wear a drefs of religion unautho- 
 4 rized by the Veda, and for thofe, who illegally kill themfelves, 
 4 the ceremony of giving funeral water is forbidden by law ; 
 
 90 4 And for women imitating fuch hereticks, as 
 4 wear an unlawful drefs, and for fuch women as live at 
 4 their own pleafure, or have caufed an abortion, or have 
 4 ftricken their hufbands, or have drunk any fpirituous liquor. 
 
 91 4 A ftudent violates not the rules of his order, by 
 4 carrying out, when dead, his own inftru&or in the Vedas, 
 4 who invefted him with his holy cord, or his teacher of 
 4 particular chapters, or his reverend expounder of their 
 4 meaning, or his father, or his mother. 
 
 92 4 Let men carry out a dead Sndra by the fouthern 
 4 gate of the town ; but the twiceborn, in due order, by the 
 4 weftern, northern, and eaftern gates. 
 
AND WOMEN. 
 
 1 35 
 
 93 4 No taint of impurity can light on kings or ftudents 
 f in theology, while employed in discharging their Jcveral duties , 
 
 4 nor on thofe, who have a&ually begun a facrifice ; for the 
 4 fir ft are then placed on the feat of In dr a, and the others 
 4 are always equally pure with the celeftial fpirit. 
 
 94 4 To a king, on the throne of magnanimity^ the law 
 4 afcribes inftant purification, becaufe his throne was raifed 
 4 for the protection of his people and the fupply of their 
 4 nourifhment : 
 
 95 c It is the fame with the kinfmen of thofe, who die 
 4 in battle, after the king has been flain, or have been 
 4 killed by lightning, or legally by the king himfelf, or in 
 4 defence of a cow, or of a prieft; and with all thofe, whom 
 4 the king wifhes to be pure. 
 
 96 4 The corporeal frame of a king is compofed of par- 
 4 tides from So'ma, Agni, Su'rya, Pavana, Indra, Cuve'- 
 4 ra, Varuna, and Yama, the eight guardian deities of the 
 4 world: 
 
 97 4 By thofe guardians of men in fubftance is the king 
 4 pervaded, and he cannot by law be impure ; fince by thofe 
 4 tutelar gods are the purity and impurity of mortals both 
 4 caufed and removed. 
 
 98 4 By a foldier, difcharging the duties of his clafs, and 
 4 flain in the field with brandifhed weapons, the higheft 
 4 facrifice is, in that inftant, complete ; and fo is his purifica- 
 4 tion: this law is fixed. 
 
 99 4 A prieft, having performed funeral rites, is purified 
 4 by touching water ; a foldier, by touching his horfe or ele- 
 4 phant, or his arms ; a hufbandman, by touching his goad, 
 4 or the halter of his cattle ; a fervant, by touching his ftaff. 
 
136 
 
 ON DIET, PURIFICATION, 
 
 100 4 This mode of purifying fapindas, O chief of the 
 4 twiceborn, has been fully declared to you! learn now the 
 4 purification required on the death of kinfmen lefs inti* 
 4 mately conne&ed. 
 
 101 c A Brahmen , having carried out a dead Brahmen , 
 4 though not a fapinda , with the affebtion of a kinfinan, or 
 4 any of thofe nearly related to him by his mother, becomes 
 4 pure in three days; 
 
 102 4 But, if he tafte the food offered by their 
 
 * fapindas , he is purified in ten days ; and in one day, if 
 4 he neither partake of their food, nor dwell in the fame 
 4 houfe. 
 
 103 c If he voluntarily follow a corpfe, whether of apa- 
 6 ternal kinfinan or of another, and afterwards bathe with his 
 
 * apparel, he is made pure by touching fire and tailing 
 
 * clarified butter. 
 
 104 4 Let no kinfinan, whilft any cf his own clafs are at 
 4 hand, caufe a deceafed Brahmen to be carried out by a 
 4 Sudra ; fince the funeral rite, polluted by the touch of a 
 
 * fervile man, obftruCts his palfage to heaven. 
 
 105 4 Sacred learning, auftere devotion, fire, holy ali- 
 
 * ment, earth, the mind, water, fmearing with cowdung, air, 
 
 4 prefcribed acis of religion, the fun, and time, are purifiers 
 4 of imbodied fpirits ; 
 
 106 4 But of all pure things, purity in acquiring wealth, 
 
 * is pronounced the mofi excellent: fince he, who gains 
 4 wealth with clean hands, is truly pure ; not he, who is 
 4 purified merely with earth and water. 
 
 107 4 By forgivenefs of injuries, the learned are purifi- 
 
 * ed; by liberality, thofe who have negle&ed their duty; by 
 
AND WOMEN. 
 
 *37 
 
 € pious meditation, thofe who have fecret faults ; by devout 
 
 * aufterity, thofe who belt know the Veda, 
 
 108 ‘By water and earth is purified what ought to be 
 ‘ made pure ; a river, by its current ; a woman, whofe 
 
 * thoughts have been impure, by her monthly difcharge, and 
 
 * the chief of twiceborn men, by fixing his mind wholly on 
 
 * God. 
 
 109 ‘ Bodies are cleanfed by water; the mind is purifi- 
 ‘ ed by truth ; the vital fpirit, by theology and devotion; the 
 ‘ vrrlerftanding, by clear knowledge. 
 
 no ‘ Thus have you heard me declare theprecife rules 
 6 for purifying animal bodies : hear now the modes of refto- 
 ‘ ring purity to various inanimate things. 
 
 111 ‘ Of brilliant metals, of gems, and of every thing 
 
 * made with ftone, the purification, ordained by the wife, is 
 ‘ with afhes, water, and earth. 
 
 112 6 A golden veffel, not fmeared, is cleanfed with wa- 
 ‘ ter only ; and every thing produced in water, as coral , 
 ‘ fliells , or pearls , and every ftony fubftance, and a filver 
 ‘ veffel not enchafed. 
 
 113 ‘ From a jundtion of water and fire arofe gold 
 ‘ and filver ; and they two, therefore, are belt purified by 
 ‘ the elements, whence they fprang, 
 
 114 ‘ Veffels of copper, iron, brafs, pewter, tin and 
 c lead, may be fitly cleanfed with alhes, with acids, or 
 ‘ with water. 
 
 115 ‘ The purification ordained for all forts of liquids, 
 
 * is by ftirring them with cufa grafs ; for cloths folded, by 
 c fprinkling them with hallowed water ; for wooden uten- 
 
 * fils, by planing them ; 
 
 L 1 
 
i3 8 
 
 ON DIET, PURIFICATION, 
 
 116 4 For the facrificial pots to hold clarified butter 
 6 and juice of the moonplant, by rubbing them with the 
 * hand, and wafhing them, at the time of the facrifice : 
 
 117 4 Implements to wafh the rice, to contain the obla- 
 
 4 tions, to call them into the fire, to collect, winnow, and 
 
 5 prepare the grain, muft be purified with water made hot. 
 
 118 4 The purification by fprinkling is ordained for 
 
 6 grain and cloths in large quantities ; but, to purify them 
 9 in fmall parcels, which a man may eafily carry , they muft be 
 4 wafhed. 
 
 119 4 Leathern utenfils, and fuch as are made with 
 4 cane, muft generally be purified in the fame manner with 
 4 cloths ; green vegetables, roots, and fruit, in the fame 
 4 manner with grain ; 
 
 120 4 Silk and woollen fluff, with faline earths; blank- 
 4 ets from Nepala , with pounded arijhtas , or nimba fruit ; 
 4 veils and long drawers, with the fruit of the Bilva ; man* 
 4 ties of cjhuma , with white muftardfeeds. 
 
 i2i* 4 Utenfils made of fhells or of horn, of bones or 
 4 of ivory, muft be cleanfed by him, who knows the law, 
 4 as mantles of cjhuma are purified, with the addition of cow’s 
 4 urine or of water. 
 
 122 4 Grafs, firewood, and ftraw, are purified by fprink- 
 4 ling them with water ; a houfe, by rubbing, brufhing, and 
 4 fmearing with cowdung; an earthen pot, by a fecond 
 4 burning: 
 
 123 4 But an earthen pot, which has been touched with 
 4 any fpirituous liquor, with urine, with ordure, with fpit- 
 4 tie, with pus, or with blood, cannot, even by another 
 6 burning, be rendered pure. 
 
AND WOMEN. 
 
 1 39 
 
 124 e Land is cleanfed by five modes; by {Weeping, by 
 6 fmearing with cowdung, by fprinkling with cows’ urine, by 
 4 fcraping, or by letting a cow pal's a day and a night on it. 
 
 125 ‘A thing nibbled by a bird, fmelt at by a cow, fha- 
 
 * ken with a foot, fneezed on, or defiled by lice, is purified 
 
 * by earth fcattered over it, 
 
 126 ‘As long as the fcent or moifture, caufed by any 
 
 * impurity, remain on the thing foiled, fo long mult earth 
 
 * and water be repeatedly ufed in all purifications of things 
 
 * inanimate. 
 
 127 ‘ The Gods declared three pure things peculiar to 
 
 * Brahmens ; what has been defiled without their knowledge, 
 
 * what, in cafes of doubt, they fprinkle with water; and 
 
 * what they commend with their fpeech. 
 
 128 ‘ Waters are pure, as far as a cow goes to quench 
 c her thirfi: in them, if they flow over clean earth, and are 
 
 * fullied by no impurity, but have a good fcent, colour, and 
 
 * tafte. 
 
 129 ‘ The hand of an artiffc employed in his art is always 
 
 * pure ; fo is every vendible commodity, when expofed to 
 ‘ fale ; and that food is always clean, which a ftudent in the- 
 ‘ ology has begged and received : fuch is the facred rule. 
 
 130 ‘ The mouth of a woman is conftantly pure; a 
 
 * bird is pure on the fall of fruit, which he has pecked; a 
 c fucking animal, on the flowing of the milk ; a dog, on 
 c his catching the deer : 
 
 131 ‘ The flefh of a wild beaft {lain by dogs, Menu 
 
 * pronounces pure ; and that of an animal flain by other 
 
 * carnivorous creatures, or by men of the mixed clafs, who 
 
 * fubfift by hunting. 
 
1 4 ° 
 
 ON DIET, PURIFICATION, 
 
 132 4 All the cavities above the navel are pure, and all 
 4 below it, unclean; fo are all excretions, that fall from the 
 * body. 
 
 133 4 Gnats, clear drops from the mouth of a fpeaker, 
 
 4 a fhadow, a cow, a horfe, funbeams, duft, earth, air, and 
 4 fire, mull all be confidered as clean, even when they touch 
 4 an unclean things 
 
 O 
 
 134 4 For the cleanfing of veffels, which have held or- 
 4 dure or urine, earth and water muft be ufed, as long as they 
 4 are needful ; and the fame for cleanfing the twelve corpo- 
 4 real impurities: 
 
 1 35 ‘ Oily exudations, feminal fluids, blood, dandruff, 
 4 urine, feces, earwax, nailparings, phlegm, tears, concre- 
 4 tions on the eyes, and fweat, are the twelve impurities of 
 4 the human frame. 
 
 1 36 4 By the man, who defires purity, one piece of earth 
 4 together with water muft be ufed for the conduit of urine, 
 4 three, for that of the feces ; fo, ten for one hand, that is , the 
 4 left ; then feven for both: but, if necejfary, more mujl be ufed. 
 
 137 4 Such is the purification of married men ; that of 
 4 ftudents muft be double ; that of hermits, triple ; that of 
 4 men wholly reclufe, quadruple. 
 
 138 4 Let each man fprinkle the cavities of his body, 
 4 and tafte water in due form, when he has difeharged urine 
 4 or feces ; when he is going to read the Veda ; and, invari- 
 4 ably, before he takes his food : 
 
 139 4 Firft, let him thrice tafte water; then twice let 
 4 him wipe his mouth, if h t be of a twiceborn clafs , and defire 
 4 corporeal purity ; but a woman or fervile man may once 
 4 refpe&ively make that ablution. 
 
AND WOMEN. 
 
 141 
 
 140 4 Siidras , engaged in religious duties, mull perform 
 4 each month the ceremony of {having their heads ; their 
 * food mult be the orts of Brahmens ; and their mode of pu- 
 ‘ rification, the fame with that of a V aifya . 
 
 141 4 Such drops of water, as fall from the mouth on 
 4 any part of the body, render it not unclean ; nor hairs of 
 4 the beard, that enter the mouth ; nor what adheres awhile 
 4 to the teeth. 
 
 142 4 Drops, which trickle on the feet of a man hold- 
 4 ing water for others, are held equal to waters flowing over 
 4 pure earth : by them he is not defiled. 
 
 143 4 He, who carries in any manner an inanimate bur- 
 4 den, and is touched by any thing impure, is cleanfed by 
 4 making an ablution, without laying his burden down. 
 
 144 4 Having vomited or been purged, let him bathe 
 4 and tafie clarified butter, but, if he have eaten already, let 
 4 him only perform an ablution : for him, who has been 
 4 conne&ed with a woman, bathing is ordained by law. 
 
 145 4 Having {lumbered, having fneezed, having eat- 
 4 en, having fpitten, having told untruths, having drunk 
 4 water, and going to read facred books, let him, though 
 4 pure, wafh his mouth. 
 
 146 4 This perfeft fyftem of rules for purifying men of 
 4 all clafies, and for cleanfing inanimate things, has been 
 4 declared to you : hear now the laws concerning women. 
 
 147 4 By a girl, or by a young woman, or by a woman 
 4 advanced in years, nothing mull: be done, even in her own 
 4 dwelling place, according to her mere pleafure : 
 
 148 4 In childhood muft a female be dependent on her 
 c father ; in youth, on her hufband ; her lord being dead, 
 
 M m 
 
142 
 
 ON DIET, PURIFICATION, 
 
 4 on her fons ; if fhe have no Jons, on the near kinfmen of 
 4 herhujhand ; if he left no kinfmen , on thofe of her father ; if 
 4 jhe have no paternal kinfmen , on the fovereign: a woman 
 4 muft never feek independence. 
 
 149 e Never let her wilh to feparate herfelf from her 
 4 father, her hufband, or her fons ; for, by a feparation from 
 4 them, fhe expofes both families to contempt. 
 
 150 4 She muft always live with a cheerful temper, 
 
 * with good management in the affairs of the houfe, with 
 
 * great care of the houfehold furniture, and with a frugal 
 4 hand in all her expenfes. 
 
 151 4 Him, to whom her father has given her, or her 
 4 brother with the paternal affent, let her obfequioufty ho- 
 4 nour, while he lives ; and, when he dies, let her never 
 4 necrleft him. 
 
 O 
 
 152 4 The recitation of holy texts, and the facrifice 
 4 ordained by the lord of creatures, are ufed in marriages 
 4 for the fake of procuring good fortune to brides ; but the 
 4 firft gift, or troth plighted , by the hufband is the primary 
 4 caufe and origin of marital dominion. 
 
 153 4 When the huiband has performed the nuptial 
 4 rites with texts of the Veda, he gives blifs continually to 
 4 his wife here below, both in feafon and out of feafon ; 
 4 and he will give her happinefs in the next world. 
 
 1 54 e Though inobfervant of approved ufages, or ena- 
 4 moured of another woman, or devoid of good qualities, 
 4 yet a huiband muft conftantly be revered as a god by a 
 4 virtuous wife. 
 
 155 4 No facrifice is allowed to women apart from 
 4 their hulbands, no religious rite, no falling : as far only 
 
AND WOMEN. 
 
 143 
 
 4 as a wife honours her lord, fo far (he is exalted in hea- 
 
 * ven. 
 
 156 4 A faithful wife, who wifhes to attain in heaven 
 4 the manflon of her hufband, mud do nothing unkind to 
 4 him, be he living or dead : 
 
 157 4 Let her emaciate her body, by living volunta- 
 4 rily on pure flowers, roots, and fruit ; but let her not, 
 
 * when her lord is deceafed, even pronounce the name of 
 4 another man. 
 
 158 4 Let her continue till death forgiving all injuries, 
 
 4 performing harfh duties, avoiding every fenfual pleafure, 
 
 4 and cheerfully pra£tifmg the incomparable rules of virtue, 
 
 4 which have been followed by fuch women, as were de- 
 4 voted to one only hufband* 
 
 159 c Many thoufands of Brahmens , having avoided 
 4 fenfuality from their early youth, and having left no iflue 
 4 in their families, have afcended, neverthelefs , to heaven j 
 
 160 4 And, like thofe abflemious men, a virtuous wife 
 4 afcends to heaven, though fhe have no child, if, after 
 4 the deceafe of her lord, fhe devote herfelf to pious auf- 
 4 terity: 
 
 161 4 But a widow, who, from a wifh to bear children, 
 4 flights her deceafed hufband by marrying again , brings dif- 
 4 grace on herfelf here below, and fhall be excluded from 
 4 the feat of her lord. 
 
 162 4 Iflue, begotten on a woman by any other than her 
 4 hufband , is here declared to be no progeny of hers ; no 
 4 more than a child, begotten on the wife of another man, 
 4 belongs to the begetter: nor is a fecond hufband allowed, in 
 4 any part of this code, to a virtuous woman* 
 
144 
 
 ON DIET, PURIFICATION, 
 
 163 c She, who negle£ls her former ( purva J lord, 
 
 * though of a lower clafs, and takes another ( para J of a high- 
 
 * er, becomes defpicable in this world, and is called para - 
 , purva , or one who had a different hifband before . 
 
 164 4 A married woman, who violates the duty, which 
 ‘ fhe owes to her lord, brings infamy on herfelf in this life, 
 c and, in the next , fhall enter the womb of a fhakal, or be 
 
 * affli&ed with elephantiafis, and other difeafes, which puniih 
 4 crimes ; 
 
 165 While fhe, who flights not her lord, but keeps her 
 
 * mind, fpeech, and body, devoted to him, attains his hea- 
 ‘ venly manfion, and by good men is called fadhvi, or vir- 
 6 tuous . 
 
 1 66 6 Yes; by this courfe of life it is, that a woman, 
 
 * whofe mind, fpeech, and body are kept in fubje&ion, ac- 
 e quires high renown in this world, and, in the next, the fame 
 
 * abode with her hufband. 
 
 167 ‘A twiceborn man, verfed in facred ordinances, 
 4 mult bum, with hallowed fire and fit implements of facri- 
 c fice, his wife dying before him, if fhe was of his own clafs, 
 
 * and lived by thefe rules : 
 
 168 6 Having thus kindled facred fires, and performed 
 ‘ funeral rites to his wife, who died before him, he may again 
 4 marry, and again light the nuptial fire. 
 
 169 « Let him not ceafe to perform day by day accord- 
 4 ing to the preceding rules, the five great facraments ; and, 
 4 having taken a lawful confort, let him dwell in his houfe 
 
 * during the fecond period of his life. 
 
CHAPTER THE SIXTH: 
 
 ON DEVOTION ; OR ON THE THIRD AND FOURTH 
 
 ORDERS. 
 
 1 * ir T AVING thus remained in the order of a houfe- 
 
 JlJL ‘ keeper, as the law ordains, let the twiceborn 
 
 * man, who had before completed his ftudentfhip, dwell 
 
 * in a foreft, his faith being firm and his organs wholly 
 
 * fubdued. 
 
 r 
 
 2 ‘ When the father of a family, perceives his mufcles 
 
 * become flaccid and his hair gray, and fees the child of his 
 ‘ child, let him then feek refuge in a foreft : 
 
 3 ‘ Abandoning all food eaten in towns, and all his 
 ‘ houfehold utenfils, let him repair to the lonely wood, 
 4 committing the care of his wife to her fons, or accom- 
 
 * panied by her, if Jhe chvjc to attend him . 
 
 4 c Let him take up his confecrated fire, and all his 
 £ domeftick implements of making oblations to it, and, de- 
 e parting from the town to the foreft, let him dwell in it 
 6 with complete power over his organs of fenfe and oj aElion. 
 
 5 ‘With many forts of pure food, fuch as holy fages 
 
 N n f 
 
146 
 
 ON DEVOTION : OR ON THE 
 
 4 ufed to eat, with green herbs, roots, and fruit, let him 
 4 perform the five great facraments before mentioned, in- 
 4 troducing them with due ceremonies. 
 
 6 4 Let him wear a black antelope’s hide, or a vefture 
 4 of bark; let him bathe evening and morning; let him 
 4 fuffer the hairs of his head, his beard, and his nails to 
 4 grow continually. 
 
 7 4 From fuch food, as himfelf may eat, let him, to 
 4 the utmoft of his power, make offerings and give alms; 
 4 and with prefents of water, roots, and fruit, let him 
 4 honour thofe, who vifit his hermitage. 
 
 8 4 Let him be conftantly engaged in reading the Veda ; 
 4 patient of all extremities, univerfally benevolent, with a 
 4 mind intent on the Supreme Being ; a perpetual giver, but 
 4 no receiver of gifts; with tender affe£lion for all animated 
 4 bodies. 
 
 9 4 Let him, as the law dire£ls, make oblations on the 
 4 hearth with three facred fires; not omitting in due time 
 4 the ceremonies to be performed at the conjun£lion and 
 4 oppofition of the moon. 
 
 10 4 Let him alfo perform the facrifice ordained in 
 4 honour of the lunar conftellations, make the prefcribed 
 4 offering of new grain, and folemnize holy rites every 
 4 four months, and at the winter and fummer folftices. 
 
 1 1 4 With pure grains, the food of ancient fages, grow- 
 4 ing in the vernal and autumnal feafons, and brought home 
 4 by himfelf, let him feverally make, as the law ordains, the 
 4 oblations of cakes and boiled grain; 
 
 12 4 And, having prefented to the gods, that pureft 
 4 oblation, which the wild woods produced, let him eat 
 
THIRD AND FOURTH ORDERS. 
 
 *47 
 
 what remains, together with fome native fait, which him- 
 felf colle£led. 
 
 1 3 4 Let him eat green herbs, flowers, roots, and fruit, 
 that grow on earth or in water, and the produ&ions of 
 pure trees, and oils formed in fruits. 
 
 1 4 4 Honey and flefhmeat he muft avoid, and all forts of 
 mufhrooms, the plant bhustfina , that named sighruca , and 
 the fruit of the sleshmataca. 
 
 15 4 In the month 'Aswina let him call away the food 
 of fages, which he before had laid up, and his vefture, 
 then become old, and his herbs, roots, and fruit. 
 
 16 4 Let him not eat the produce of ploughed land, 
 though abandoned by any man, who owns it, nor fruit 
 and roots produced in a town, even though hunger op- 
 prefs him. 
 
 1 7 4 He may eat what is mellowed by fire, and he may 
 eat what is ripened by time ; and either let him break 
 hard fruits with a {tone, or let his teeth ferve as a peftle. 
 
 18 4 Either let him pluck enough for a day, or let him 
 gather enough for a month; or let him colle£t enough 
 for fix months, or lay up enough for a year. 
 
 19 4 Having procured food, as he is able, he may eat 
 it at eve or in the morning ; or he may take only every 
 fourth, or every eighth, fuch regular meal ; 
 
 20 4 Or, by the rules of the lunar penance, he may 
 eat a mouthful lets each day of the bright, and a mouthful 
 more each day of the dark, fortnight ; or he may eat only 
 once, at the clofe of each fortnight, a mefs of boiled 
 grains : 
 
 21 4 Or he may conftantly live on flowers and roots, 
 
ON DEVOTION: OR ON THE 
 
 148 
 
 4 and on fruit matured by time, which has fallen fpontane* 
 4 oufly, ftri&ly obferving the laws ordained for hermits. 
 
 22 6 Let him Aide backwards and forwards on the 
 4 ground ; or let him {land a whole day on tiptoe ; or let 
 4 him continue in motion rifing and fitting alternately ; but 
 4 at funrife, at noon, and at funfet, let him go to the wa* 
 4 ters and bathe. 
 
 23 4 In the hot feafon, let him fit expofed to five fires, 
 4 four blazing around him with the fun above ; in the rains, let 
 4 him hand uncovered, without even a mantle , where the 
 4 clouds pour the heavief fhowers ; in the cold feafon, let 
 c him wear humid vefture ; and let him increafe by degrees 
 4 the aufterity of his devotion : 
 
 24 4 Performing his ablution at the three Savanas, let 
 4 him give fatisfa£lion to the manes and to the gods; and, 
 4 enduring harfher and harfher mortifications, let him dry 
 4 up his bodily frame. 
 
 25 4 Then, having repofited his holy fires, as the law di- 
 4 re£is, in his mind, let him live without external fire, with- 
 4 out a manfion, wholly filent, feeding on roots and fruit; 
 
 26 4 Not folicitous for the means of gratification, chafte 
 4 as a ftudent, fleeping on the bare earth, in the haunts of 
 4 pious hermits, without one felfifh affe&ion, dwelling at the 
 4 roots of trees. 
 
 27 4 From devout Brahmens let him receive alms to 
 4 fupport life, or from other houfekeepers of twiceborn 
 4 claffes, who dwell in the foreft: 
 
 28 4 Or the hermit may bring food from a town, having 
 4 received it in a bafket of leaves, in his naked hand, or in 
 4 a potfherd; and then let him fwallow eight mouthfuls. 
 
THIRD AND FOURTH ORDERS. 
 
 i49 
 
 29 c Thefe and other rules mud a Brahmen , who retires 
 to the woods, diligently pradtife ; and, for the purpofe of 
 uniting his foul with the divine fpirit, let him ftudy the 
 various upanfiads of fcripture, or chapters on the ejjence and 
 attributes of God , 
 
 30 s Which have been ftudied with reverence by an- 
 chorites verfed in theology, and by houfekeepers, who 
 dwelt afterwards in forefts, for the fake of increafing their 
 fublime knowledge and devotion, and lor the purification 
 of their bodies. 
 
 3 1 4 Or, if he has any incurable difeafe , let him advance in a 
 ftraight path, towards the invincible north eaflern point, 
 feeding on water and air, till his mortal frame totally decay, 
 and his foul become united with the Supreme. 
 
 32 6 A Brahmen , having fhuffled off his body by any 
 of thofe modes, which great fages praCtifed, and becoming 
 void of forrow and fear, rifes to exaltation in the divine 
 eifence. 
 
 33 5 Having thus performed religious a£ts in a forefl 
 during the third portion of his life, let him become a 
 Sannydsi for the fourth portion of it, abandoning all fern 
 fual affections, and wholly repofingin the Supreme Spirit: 
 
 34 ‘ The man, who has palled from order to order, has 
 made oblations to lire on his refpeElive changes of flatc , and 
 has kept his members in fubjeCdion, but, tired with /? long 
 a courfe of giving alms and making offerings, thus repofes 
 himfelf entirely on God, fhall be raifed after death to 
 glory. 
 
 35 s When he has paid his three debts to the fages 9 the 
 manes, and the gods 9 let him apply his mind to final beati- 
 
 O o 
 
ON DEVOTION ; OR ON THE 
 
 150 
 
 4 tude ; but low Iball He fall, who prefumes to feek beatitude, 
 
 * without having difcharged thofe debts : 
 
 36 * After he has read the Vedas in the form prefcribed 
 4 by law, has legally begotten a fon, and has performed facri- 
 4 fices to the beft of his power, he has paid his three debts, 
 4 and may then apply his heart to eternal blifs ; 
 
 37 4 But if a Brahmen have not read the Veda, if he 
 4 have not begotten a fon, and if he have not performed fa- 
 
 crifices, yet fhall aim at final beatitude, he fhall fink to a 
 4 place of degradation. 
 
 38 4 Having performed the facrifice of Praja'peti, ac- 
 4 companied with a gift of all his wealth, and having re- 
 4 pofited in his mind the facrificial fires, a Brahmen may 
 
 * proceed from his houfe, that is, from the Jecond order , or he 
 4 may proceed even from the firji, to the condition of a 
 
 * Sannyasi . 
 
 39 4 Higher worlds are illuminated with the glory of 
 4 that man, who paffes from his houfe into the fourth order, 
 4 giving exemption from fear to all animated beings, and 
 4 pronouncing the myjlick words of the Veda : 
 
 40 4 To the Brahmen , by whom not even the fmalleft 
 4 dread has been occafioned to fentient creatures, there can 
 4 be no dread from any quarter whatever, when he obtains 
 4 a releafe from his mortal body. 
 
 41 4 Departing from his houfe, taking with him pure 
 4 implements, his waterpot and faff, keeping filence, unal- 
 4 lured by defire of the obje6ls near him, let him enter 
 4 into the fourth order. 
 
 42 4 Alone let him conftantly dwell, for the fake of 
 4 his own felicity: obferving the happinefs of a folitary man, 
 
THIRD AND FOURTH ORDERS. 
 
 * 5 * 
 
 t who neither forfakes nor is forfaken, let him live without 
 4 a companion. 
 
 43 4 Let him have no culinary fire, no domicil; let 
 4 him, when very hungry , go to the town for food; let 
 4 him patiently bear difeafe ; let his mind be firm ; let him 
 4 ftudy to know God, and fix his attention on God alone. 
 
 44 4 An earthem waterpot, the roots of large trees, 
 4 coarfe vefture, total folitude, equanimity toward all 
 4 creatures, thefe are the chara£terifticks of a Brahmen 
 4 fet free. 
 
 45 4 Let him not wilh for death ; let him not wifh for 
 4 life ; let him expe£t his appointed time, as a hired fer- 
 ‘ vant expe&s his wages. 
 
 46 4 Let him advance his foot purified by looking down, 
 4 left he touch any thing impure ; let him drink water purified 
 4 by firaining with a cloth, left he hurt fo?ne injett ; let him, 
 4 if he chafe to J i peak , utter words purified by truth ; let him 
 4 by all means keep his heart purified. 
 
 4 7 4 Let him bear a reproachful fpeech with patience ; 
 
 4 let him fpeak reproachfully to no man ; let him not, on 
 4 account of this frail and feverifh body, engage in hofiility 
 * with any one living. 
 
 48 4 With an angry man let him not in his turn be an- 
 4 gry; abufed, let him fpeak mildly; nor let him utter a 
 4 word relating to vain illufory things and confined within 
 4 feven gates , the five organs of fenfe, the heart, and the intellect ; 
 4 or this world , with three above and three bdow it, 
 
 49 4 Delighted with meditating on the Supreme Spirit, 
 4 fitting fixed in fuch meditation, without needing any 
 4 thing earthly, without one fenfual defire, without any com- 
 
* 5 2 
 
 ON DEVOTION; OR ON THE 
 
 4 panion but his own foul, let him live in this world feeking 
 4 the blifs of the next. 
 
 50 4 Neither by explaining omens and prodigies, nor 
 4 by Ikill in aftrology and palmeftry, nor by cafuiftry and 
 £ expofitions of holy texts, let him at any time gain his dai- 
 6 ly fupport. 
 
 5 1 4 Let him not go near a houfe frequented by hermits, 
 4 or priefts, or birds, or dogs, or other beggars. 
 
 52 4 His hair, nails, and beard being clipped, bearing 
 4 with him a difh, a ftaff, and a waterpot, his whole mind 
 4 being fixed on God, let him wander about continually, 
 4 without giving pain to animal or vegetable beings. 
 
 53 4 His difhes mult have no fra£ture, nor mud they be 
 4 made of bright metals : the purification ordained for them 
 4 mud be with water alone, like that of the vefTels for a fa- 
 4 crifice. 
 
 54 4 A gourd, a wooden bowl, an earthen difh, or a 
 4 baiket made of reeds, has Menu, fon of the Self-exifting, de- 
 4 dared fit veifels to receive the food of Brahmens devoted 
 4 to God. 
 
 55 4 Only once a day let him demand food ; let him 
 4 not habituate him to eat much at a time ; for an anchorite, 
 4 habituated to eat much, becomes inclined to fenfual grati- 
 4 fications. 
 
 56 4 At the time when the fmoke of kitchen fires has 
 4 ceafed, when the peftle lies motionlefs, when the burning 
 4 charcoal is extinguifhed, when people have eaten and when 
 4 difhes are removed, that is , late in the day , let the Sannydfi 
 4 always beg food. 
 
 57 4 For miffing it. let him not be forrowful; nor for 
 
THIRD AND FOURTH ORDERS. 
 
 1 53 
 
 gaining it let him be glad : let him care only for a fuffi- 
 ciency to fupport life, but let him not be anxious about 
 his utenfils. 
 
 58 4 Let him conftantly difdain to receive food after 
 humble reverence ; fince, by receiving it in confequence of 
 an humble falutation, a Sannyasi , though free, becomes a 
 captive. 
 
 59 4 By eating little and by fitting in folitary places, let 
 him retrain thofe organs, which are naturally hurried a- 
 way by fenfual defires. 
 
 60 4 By the coercion of his members, by the abfence 
 of hate and affeftion, and by giving no pain to fentient 
 creatures, he becomes fit for immortality. 
 
 6 1 4 Let him reflect on the tranfmigrations of men cauf- 
 ed by their finful deeds, on their downfal into a region of 
 darknefs, and their torments in the manfion of Yam a; 
 
 6 2 4 On their feparation from thofe, whom they love, 
 and their union with thofe, whom they hate, on their 
 ftrength overpowered by old age, and their bodies racked 
 with difeafe ; 
 
 63 4 On their agonizing departure from this corporeal 
 frame, their formation again in the womb, and the gli- 
 dings of this vital fpirit through ten thoufand millions of 
 uterine paffages ; 
 
 64 4 On the mifery attached to imbodied fpirits from a 
 violation of their duties, and the unperifhable blifs attach- 
 ed to them from their abundant performance of all duties, 
 religious and civil. 
 
 65 4 Let him refleft alfo, with exclufive application of 
 mind, on the fubtil indivifible effence of the fupreme fpi- 
 
 P p 
 
154 
 
 ON DEVOTION; OR ON THE 
 
 4 rit, and its complete exiftence in all beings, whether ex- 
 
 5 tremely high or extremely low. 
 
 66 4 Equalminded towards all creatures, in what order 
 
 c foever he may have been placed, let him fully difcharge 
 4 his duty, though he bear not the vifible marks of his order : 
 
 4 the vifible mark, or mere name , of his order is by no 
 fi means an effective difcharge of his duty ; 
 
 6 j 4 As, although the fruit of the tree cataca purify 
 c water, yet a man cannot purify water by merely pronounc- 
 4 ing the name of that fruit : he mujl throw it , when pounded , 
 
 6 into the jar, 
 
 68 4 For the fake of preferving minute animals by night 
 6 and by day, let him walk, though with pain to his own 
 * body, perpetually looking on the ground. 
 
 69 6 Let a Sannydsi, by way of expiation for the death of 
 c thofe creatures, which he may have deftroyed unknowing- 
 4 ly by day or by night, make fix fuppreffions of his breath, 
 
 4 having duly bathed: 
 
 70 6 Even three fupprellions of breath made according 
 
 5 to the divine rule, accompanied with the triverbal phrafe 
 
 < fbhurbhuvah szoah ) and the triliteral fy liable (om J, may 
 
 < be confidered as the higheft devotion of a Brahmen; 
 
 71 c For as the drofs and impurities of metallick ores are 
 e confumed by fire, thus are the finful a£ts of the human or- 
 c gans confumed by fupprellions of the breath, while the 
 c myflick words , and the meajures of the gayatri are revolved in 
 4 the mind. 
 
 72 4 Let him thus by fuch fuppreffions of breath bum 
 4 away his offences ; by refle&ing intenfely on the Heps of 
 4 afcent to beatitudej let him dejlroy fin; by coercing his mem- 
 
THIRD AND FOURTH ORDERS. 
 
 *55 
 
 bers, let him refirain all fenfual attachments ; by medita- 
 ting on the intimate union of his ozon foul and the divine el- 
 fence, let him extinguifh all qualities repugnant to the 
 nature of God. 
 
 73 c Let him obferve, with extreme application of mind, 
 the progrefs of this internal fpirit through various bodies, 
 high and low; a progrefs hard to be difcerned by men 
 with unimproved intelle&s. 
 
 74 4 He, who fully underftands the perpetual omnipre- 
 fence of God, can be led no more captive by criminal 
 a£h ; but he, who poffelTes not that fublime knowledge, 
 fhall wander again through the world. 
 
 75 4 By injuring nothing animated, by fubduing all fen- 
 fual appetites, by devout rites ordained in the Veda, and 
 by rigorous mortifications, men obtain, even in this life, 
 the Hate of beatitude. 
 
 76 4 A manfion with bones for its rafters and beams ; 
 with nerves and tendons, for cords ; with mufcles and blood, 
 for mortar ; with (kin, for its outward covering ; filled with 
 no fweet perfume, but loaded with feces and urine; 
 
 77 4 A manfion infefied by age and by forrow, the feat 
 of malady, haraffed with pains, haunted with the quality 
 of darknefs, and incapable of Handing long ; fuch a man- 
 fion of the vital foul let its occupier always cheerfully quit: 
 
 78 e As a tree leaves the bank of a river, when it falls in, 
 or as a bird leaves the branch of a tree at his pleafure, 
 thus he, who leaves his body by neceffity or by legal choice, is 
 delivered from the ravening fhark, or crocodile, of the world. 
 
 79 4 Letting his good a6ts defcend (by the law of the 
 Veda) to thofe, who love him, and his evil deeds, to thofe, 
 
5 6 
 
 ON DEVOTION; OR ON THE 
 
 who hate him, he may attain, through devout meditation, 
 the eternal fpirit. 
 
 80 4 When, having well confidered the nature and con- 
 fequence of fin, he becomes averfe from all fenfual de- 
 lights, he then attains blifs in this world; blifs, which 
 fhall endure after death. 
 
 8 1 Thus, having gradually abandoned all earthly attach- 
 ments, and indifferent to all pairs of oppofite things, as 
 honour and dijhonour , and the like , he remains abforbed in 
 the divine effence. 
 
 82 4 All, that has now been declared, is obtained by pi- 
 ous meditation ; but no man, who is ignorant of the fu- 
 preme fpirit, can gather the fruit of mere ceremonial a6ls. 
 
 83 4 Let him conftantly ftudy that part of the Veda , 
 which relates to facrifice ; that, which treats of fubordi- 
 nate deities ; that, which reveals the nature of the fupreme 
 God ; and whatever is declared in the Upanifhads . 
 
 84 6 This holy fcripture is a fure refuge even for thofe, 
 who underhand not its meaning, and of courfe for thofe, 
 who underhand it ; this Veda is a fure reffource for thofe, 
 who feek blifs above ; this is a Jure rejfource for thofe, who 
 feek blifs eternal. 
 
 85 4 That Brahmen , who becomes a Sannyasi by this dis- 
 cipline, announced in due order, Shakes off fin here below, 
 and reaches the moh high. 
 
 86 4 This general law has been revealed to you for an- 
 chorites with fubdued minds: now learn the particular dis- 
 cipline of thofe, who become reclufes according to the 
 Veda, that is, of anchorites in the Jr Jl of the four degrees. 
 
 87 6 The hudent, the married man, the hermit, and the 
 
THIRD AND FOURTH ORDERS. 
 
 *57 
 
 4 anchorite, are the offspring, though in four orders, of 
 4 married men keeping houfe ; 
 
 88 And all, or even any, of thofe oi'ders, affumed in 
 4 their turn, according to the facred ordinances, lead the 
 c Brahmen , who acts by tire preceding rules, to the higheft 
 4 manfion : 
 
 89 4 But of all thofe the houfekeeper, obferving tire 
 4 regulations of the Sruti and Smnti, maybe called the chief; 
 t fince he fupports the three other orders. 
 
 90 4 As all rivers, female and male, run to their deter- 
 4 mined place in the fea, thus men of all other orders, re- 
 * pair to their fixed place in the manfion of the houfekeeper. 
 
 91 4 By Brahmens , placed in thefe four orders, a tenfold 
 4 fyftem of duties muff ever be feduloufly pra£tifed : 
 
 92 4 Content, returning good for evil, refifiance to fen- 
 4 fual appetites, abftinence from illicit gain, purification, coer- 
 4 cion of the organs, knowledge of feripture, knowledge of 
 4 the fupreme fpirit, veracity, and freedom from wrath, form 
 4 their tenfold fyftem of duties. 
 
 93 4 Such Brahmens, as attentively read the ten precepts 
 4 of duty, and after reading, carefully pra£tife them, attain 
 4 the moft exalted condition. 
 
 94 4 A Brahmen , having pradtifed, with organs under 
 4 command, this tenfold fyftem of duty, having heard the 
 4 Upanijhads explained, as the law directs, and who has dif- 
 4 charged his three debts, may become an anchorite, in the 
 4 houfe of his foil, according to the Veda ; 
 
 95 4 And, having abandoned all ceremonial a£ts, having 
 4 expiated all his offences, having obtained a command over 
 4 his organs, and having perfectly underftood the feripture, 
 
 Qq 
 
158 
 
 ‘ he may live at his eafe, while the houfehold affairs arc 
 4 conduced by his fon. 
 
 96 4 When he thus has relinquifhed all forms, is intent 
 6 on his own occupation, and free from every other deffre, 
 
 4 when, by devoting himfelf to God, he has effaced fin, he 
 4 then attains the fupreme path of glory. 
 
 97 4 This fourfold regulation for the facerdotal clafs, 
 4 has thus been made known to you ; a juft regulation, pro- 
 4 ducing endlefs fruit after death : next, learn the duty of 
 6 kings, or the military clafs / 
 
*59 
 
 CHAPTER THE SEVENTH: 
 
 ON GOVERNMENT ; AND PUBLICK LAW; OR ON THE 
 
 MILITARY CLASS . 
 
 1 4 T WILL fully declare the duty of kings; and ) how 
 
 -B- 4 how a ruler of men fhould condu£l himfelf, in 
 
 * what manner he was framed, and how his ultimate reward 
 4 may be attained by him . 
 
 2 4 By a man of the military clafs, who has received in 
 
 * due form the inveftiture, which the Veda preferibes, great 
 4 care muff be ufed to maintain this whole ajfemblagc of laws. 
 
 3 4 Since, if the world had no king, it would quake on 
 4 all Tides through fear, the ruler of this nniverfe , therefore, 
 4 created a king, for the maintenance of this fyftem, both 
 
 * religious and civil, 
 
 4 4 Forming him of eternal particles drawn from the 
 4 fubftance of Indra, Pavana, Yama, Su'rya, of Agni and 
 4 Varuna, of Chandra and Cuve'ra ; 
 
 5 4 And fince a king was compofed of particles drawn 
 4 from thofe chief guardian deities, he confequently fur- 
 e paffes all mortals in glory. 
 
i6o 
 
 ON GOVERNMENT; OR ON 
 
 6 4 Like the fun, he burns eyes and hearts ; nor can 
 
 * any human creature on earth even gaze on him. 
 
 7 4 He is hre and air ; he, both fun and moon ; lie, 
 4 the god of criminal juftice ; he, the genius of wealth ; 
 s he, the regent of waters; he, the lord of the firmament. 
 
 8 4 A king, even though a child, muff not be treated 
 4 lightly, from an idea that he is a mere mortal : no ; he 
 4 is a. powerful divinity, who appears in a human drape. 
 
 9 4 Fire burns only one perfon, who carelefsly goes too 
 4 near it ; but the fire of a king in wrath burns a whole 
 8 family, with all their cattle and goods. 
 
 10 4 Fully confidering the bufinefs before him, his own 
 4 force, and the place, and the time, he aiTumes in fuccef- 
 4 fion all forts of forms, for the fake of advancing juhice. 
 
 1 1 4 He, fure, muff be the perfe£l effence of majefly, by 
 4 whofe favour Abundance rifes on her lotos 3 in whofe va- 
 
 * lour dwells conaueft ; in whofe anger, death. 
 
 12 4 He, who fhows hatred of the king, through delufi- 
 c on of mind, will certainly periflr ; for fpeedily will the 
 
 * king apply his heart to that man's perdition. 
 
 13 4 Let the king prepare a juft compenfation for the 
 6 good, and a juft punifhment for the bad : the rule of ftriht 
 
 * juftice let him never tranfgrefs. 
 
 14 4 For his ufe Brahma' formed in the beginning of 
 4 time the genius of punifhment, with a body of pure light, 
 4 his own fon, even abftra£t criminal juftice, the protehlor 
 4 of all created things : 
 
 15 4 Through fear of that genius all fentient beings, - 
 4 whether fixed or locomotive, are fitted for natural enjoy- 
 4 ments and fwerve not from duty. 
 
THE MILITARY CLASS. 
 
 161 
 
 16 * When the king, therefore, has fully confidered 
 
 * place and time, and his own {Length, and the divine or- 
 4 dinance, let him juftly inflift punifhment on all thofe, 
 4 who a6t unjuftly. 
 
 17 4 Punifhment is an a£tive ruler; he is the true ma- 
 
 * nager of publick affairs ; he is the difpenfer of laws ; and 
 4 wife men call him the fponfor of all the four orders for 
 e the difcharge of their feveral duties. 
 
 18 4 Punifhment governs all mankind; punifhment 
 
 * alone preferves them ; punifhment wakes, while their 
 4 guards are afleep : the wife confider punifhment as the 
 
 * perfe£lion of juflice. 
 
 19 4 When rightly and confiderately infli&ed, it makes 
 e all the people happy ; but, inflicted without full confide- 
 c ration, it wholly deftroys them all. 
 
 20 4 If the king were not, without indolence, to pu- 
 4 nifh the guilty, the ftronger would roaft the weaker, like 
 c fifh, on a fpit ; (or, according to one reading , the ftronger 
 4 would opprefs the weaker, like fifh in their element ;) 
 
 21 6 The crow would peck the confecrated offering of 
 4 rice ; the dog would lick the clarified butter ; ownerfhip 
 4 would remain with none ; the loweft would overfet the 
 4 higheft. 
 
 22 4 The whole race of men is kept in order by pu- 
 4 nifhment ; for a guiltlefs man is hard to be found : through 
 4 fear of punifhment, indeed, this univerfe is enabled to en- 
 4 joy its bleflings ; 
 
 23 4 Deities and demons, heavenly fongfters and cruel 
 
 * giants, birds and ferpents, are made capable, by juft cor- 
 4 region, of their feveral enjoyments. 
 
 Rr 
 
162 
 
 ON GOVERNMENT; OR ON 
 
 24 ‘ All claffes would become corrupt; all barriers 
 
 * would be deftroyed, there would be total confufion a- 
 c mong men, if punifhment either were not infli6ted, or 
 
 * were inflicted unduly: 
 
 25 c But where punifhment, with a black hue and a 
 6 red eye, advances to deftroy fin, there, if the judge dif- 
 e cern well, the people are undifturbed. 
 
 26 e Holy fages confider as a fit difpenfer of criminal 
 e juftice, that king, who invariably fpeaks truth, who duly 
 6 confiders all cafes, who underftands the facred books, who 
 
 * knows the diftin£tions of virtue, pleafure, and riches ; 
 
 27 4 Such a king, if he juftly infli£t legal punifhments, 
 
 * greatly increafes thofe three means of happinefs ; but pu- 
 c nifhment itfelf fhall deftroy a king, who is crafty, volup- 
 4 tuous, and wrathful : 
 
 28 4 Criminal juftice, the bright effence of majefty, and 
 4 hard to be fupported by men with unimproved minds, era- 
 4 dicates a king, who fwerves from his duty, together with 
 4 all his race : 
 
 29 4 Punifhment fhall overtake his caftles, his territo- 
 4 ries, his peopled land with all fixed and all moveable 
 4 things, that exift on it: even the gods and the fages, who 
 4 lofe their oblations , will be afflicted and afcend to the fky. 
 
 30 c juft punifhment cannot be infli£ted by an igno- 
 4 rant and covetous king, who has no wife and virtuous af- 
 < fiflant, whofe underftanding has not been improved, and 
 
 * whofe heart is addi6ted to fenfuality : 
 
 31 c By a king, wholly pure, faithful to his promife, 
 
 4 obfervant of the fcriptures, with good affiftants and found 
 e underftanding, may punifhment be juftly infli6ted. 
 
THE MILITARY CLASS. 
 
 163 
 
 32 { Let him in his own domains a£t with juftice, chaf- 
 6 tife foreign foes with rigour, behave without duplicity to 
 c his affectionate friends, and with lenity to Brahmens . 
 
 33 e Of a king thus difpofed, even though he fubfift by 
 c gleaning, or, be his treafure ever Jo fmall , the fame is far 
 1 fpread in the world, like a drop of oil in water ; 
 
 34 e But of a king with a contrary difpofition, with 
 c paffions unfubdued, be his riches ever Jo great , the fame is 
 ‘ contra&ed in the world, like clarified butter in the fame 
 € element* 
 
 35 c A king was created as the prote£lor of all thofe 
 e claffes and orders, who, from the firft to the laft, difcharge 
 
 * their feveral duties ; 
 
 36 4 And all, that muff be done by him, for the protec- 
 ‘ tion of his people, with the affiftance of good minifters, I 
 ‘ will declare to you, as the law dire£ls, in due order. 
 
 3 7 ‘ Let the king, having rifen at early dawn, refpeft- 
 
 * fully attend to Brahmens , learned in the three Vedas , and 
 1 in the fcience of ethicks ; and by their decifion let him 
 
 * abide. 
 
 38 4 Conftantly muff he fhow refpecl to Brahmens, who 
 5 have grown old, both in years and in piety, who know the 
 1 fcriptures, who in body and mind are pure; for he, who 
 
 * honours the aged, will perpetually be honoured even by 
 
 * cruel demons : 
 
 39 4 From them, though he may have acquired mo- 
 4 deft behaviour by his own good fenje and by ftudy , let him 
 
 * continually learn habits of modefty and compofure ; fince 
 c a king, whofe demeanour is humble and compofed, never 
 
164 
 
 ON GOVERNMENT; OR ON 
 
 40 £ While, through want of fuch humble virtue, many 
 f kings have perifhed with all their pofTefiions, and, through 
 e virtue united with modefty, even hermits have obtained 
 * kingdoms. 
 
 41 * Through want of that virtuous humility Ve'na 
 c was utterly ruined, and fo was the great king Nahusha, 
 c and Suda'sa, and Yavana, ( or, by a different reading, and 
 c Suda'sa, the fon of Piyavana) and Sumuc’ha, and 
 c Nimi; 
 
 42 e But, by virtues with humble behaviour, PriT’hu 
 c and Menu acquired fovereignty; Cuve'ra, wealth inex- 
 c haulfible; and Viswa'mitra, fon of Ga'dhi, the rank of 
 c a priefl, though born in the military clafs. 
 
 43 e From thofe, who know the three Vedas, let him 
 c learn the triple do£trine comprifed in them, together with 
 ‘ the primeval fcience of criminal juftice and found policy, 
 
 * the fyftems of logick and metaphyficks, and fublime theo- 
 1 logical truth : from the people he muft learn the theory 
 
 * of agriculture, commerce, and other pra&ical arts. 
 
 44 £ Day and night mull he ftrenuoufly exert himfelf to 
 c gain complete vi£tory over his own organs ; fince that king 
 ‘ alone, whofe organs are completely fubdued, can keep his 
 ‘ people firm to their duty. 
 
 45 ‘ With extreme care let him fhun eighteen vices, 
 f ten proceeding from love of pleafure, eight fpringing from 
 c wrath, and all ending in mifery ; 
 
 46 c Since a king, addi6led to vices arifing from love of 
 c pleafure, muft lofe both his wealth and his virtue, and, ad- 
 c di&ed to vices arifmg from anger, he may lofe even his 
 ‘ life^ro?7z the publick refentment . 
 
THE MILITARY CLASS. 
 
 165 
 
 47 e Hunting, gaming, fleeping by day, cenfuring ri- 
 vals, cxcefs with women, intoxication, finging, inflrumental 
 mufick, dancing, and ufelefs travel, are the tenfold fet of 
 vices produced by love of pleafure: 
 
 48 4 Talebearing, violence, infidious wounding, envy, 
 detraction, unjuft feizure of property, reviling, and open 
 aflault, are in like manner the eightfold fet of vices, to 
 which anger gives birth. 
 
 49 4 A felfilli inclination, which all wife men know 
 to be the root of thofe two fets, let him fupprefs with 
 diligence : both fets of vices are conftantly produced 
 by it. 
 
 50 4 Drinking, dice, women, and hunting, let him con- 
 fider as the four molt pernicious in the fet, which love of 
 pleafure occafions : 
 
 5 1 4 Battery, defamation, and injury to property, let him 
 always confider as the three moll heinous in the fet, which 
 arifes from wrath ; 
 
 52 4 And in this fevenfold alfemblage of vices, too fre- 
 quently prevailing in all kingdoms, let an enlightened 
 prince confider the firfh, and fo forth in order, as the moft 
 abominable in each fet. 
 
 53 4 On a comparifon between death and vice, the 
 learned pronounce vice the more dreadful ; fince, after 
 death, a vicious man finks to regions lower and lower, 
 while a man, free from vice, reaches heaven. 
 
 54 4 The king mull appoint feven or eight minifters, 
 who muft be fworn by touching a Jacred image and the like ; 
 men, whofe anceftors were fervants of kings ; who are 
 verfed in the holy books ; who are perfonally brave ; who 
 
 S s 
 
1 66 ON GOVERNMENT; OR ON 
 
 * are {killed in the ufe of weapons ; and whofe lineage is 
 
 * noble. 
 
 55 { Even an aS eafy in itfelf is hard fometimes to be 
 
 * performed by a fingle man, efpecially if he have no affidant 
 ‘ near : how much harder mufi it be to perform alone the bn- 
 c finefs of a kingdom with great revenues ! 
 
 56 6 Let him perpetually confult with thofe miniders 
 9 on peace and war, on his forces, on his revenues, on the 
 
 * proteSion of his people, and on the means of bellowing 
 
 * aptly the wealth, which he has acquired : 
 
 57 4 Having ascertained the feveral opinions of his coun- 
 4 fellors, frfl apart and then cohesively, let him do what is 
 4 mod beneficial for him in publick affairs. 
 
 58 4 To one learned Brahmen , diflinguifbed among 
 9 them all, let the king impart his momentous counfel, re- 
 4 lating to fix principal articles. 
 
 59 4 To him, with full confidence, let him intruff all 
 
 * tranfaSions ; and with him, having taken his final refolu- 
 4 tion, let him begin all his meafures. 
 
 60 4 He mud likewife appoint other officers ; men of 
 1 integrity, wellinformed, deady, habituated to gain wealth 
 { by honourable means, and tried by experience. 
 
 61 c As many officers as the due performance of his 
 ‘ bufinefs requires, not flothful men, but affive, able, and well 
 ‘ indru&ed, fo many, and no more, let him appoint. 
 
 6 2 c Among thofe let him employ the brave, the Ikilful, 
 e the wellborn, and the honed, in his mines of gold or gems , 
 
 ‘ and in other fimilar works for amafjing wealth ; but the 
 4 pufillanimous, in the recedes of his palace. 
 
 63 4 Let him likewife appoint an ambaffador verfed in 
 
THE MILITARY CLASS. 167 
 
 all the Safiras , who underftands hints, external figns, and 
 actions, whoje hand and heart are pure, whole abilities 
 are great, and whole birth was illuftrious : 
 
 64 c That royal ambalfador is applauded moll, who is 
 generally beloved, pure within and without, dextrous in 
 bufinefs, and endued with an excellent memory ; who 
 knows countries and times, is handfome, intrepid, and elo- 
 quent. 
 
 65 £ The forces of the realm mull be immediately re- 
 gulated by the commander in chief; the a£lual infli£lion 
 of punifhment, by the officers of criminal juffice ; the 
 treafury and the country, by the king himfelf ; peace and 
 war, by the ambalfador ; 
 
 66 c For it is the ambalfador alone, who unites, who 
 alone diljoins the united; that is, he tranfa£ts the bufinefs, 
 by which kingdoms are at variance or in amity. 
 
 67 fi In the tranfa&ion of affairs let the ambalfador com- 
 prehend the vilible figns and hints, and difcover the a£ls, 
 of the foreign king, by the figns, hints, and a 6 ts of his 
 confidential fervants, and the meafures, which that king 
 wiffies to take, by the character and condud of his minifters. 
 
 68 * Thus, having learned completely from his ambaffa- 
 dor all the defigns of the foreign prince, let the king fo 
 apply his vigilant care, that he bring no evil on himfelf. 
 
 69 c Let him fix his abode in a diftri£t containing open 
 champaigns ; abounding with grain ; inhabited chiefly by 
 the virtuous; not infe&ed with maladies ; beautiful to the 
 fight; furrounded by fubmiffive mountaineers , forcfers , or 
 other neighbours ; a country, in which the fubje&s may 
 live at eafe„ 
 
i68 
 
 ON GOVERNMENT; OR ON 
 
 70 4 There let him re fide in a capital, having, by way 
 4 of a fortrefs, a defert rather more than twenty miles round it, 
 6 or a fortrefs of earth, a fortrefs of water, or of trees, a 
 4 fortrefs of armed men, or a fortrefs of mountains. 
 
 71 4 With all poftible care let him fecure a fortrefs of 
 4 mountains ; for, among thofe juft mentioned, a fortrefs of 
 4 mountains has many tranfcendent properties. 
 
 72 4 In the three firft of them live wild beafts, vermine, 
 
 4 and aquatick animals ; in the three laft, apes, men, and 
 4 gods, in order as they are named : 
 
 73 4 As enemies hurt them not in the fhelter of their 
 4 feveral abodes, thus foes hurt not a king, who has taken 
 4 refuge in his dnrga , or place of difficult accefs . 
 
 74 4 One bowman, placed on a wall, is a match in war 
 4 for a hundred enemies ; and a hundred, for ten thoufand ; 
 4 therefore is a fort recommended. 
 
 75 4 Let that fort be fupplied with weapons, with money, 
 4 with grain, with beafts, with Brahmens , with artificers, with 
 4 engines, with grafs, and with water. 
 
 76 4 In the centre of it let him raife his own palace, 
 4 well finilhed in all its parts, completely defended, habi- 
 4 table in every feafon, brilliant with white flucco , furrounded 
 4 with water and trees : 
 
 77 4 Having prepared it for his manfion, let him chufe a 
 4 confort of the fame clafs with himfelf, endued with all the 
 4 bodily marks of excellence, born of an exalted race, capti- 
 4 vating his heart, adorned with beauty and the belt qua- 
 4 lities. 
 
 78 4 He muft appoint alfo a domeftick prieft, and re- 
 4 tain a performer of facrifices, who may folemnize the re- 
 
THE MILITARY CLASS, i 6 g 
 
 ligious rites of his family, and thofe performed with three 
 facred fires. 
 
 79 £ Let the king make facrifices, accompanied with 
 gifts of many different kinds ; and, for the full difcharge of 
 his duty, let him give the Brahmens both legal enjoyments 
 and moderate wealth. 
 
 80 e His annual revenue he may receive from his whole 
 dominion through his colleHors ; but let him in this world 
 obferve the divine ordinances ; let him act as a father to 
 his people. 
 
 81 £ Here and there he mud appoint many forts of in- 
 telligent fupervifors, who may inipect all the a£ls of the 
 officers engaged in his bufinefs. 
 
 82 £ To Brahmens returned from the manfions of their 
 preceptors, let him fhow due refpe£t ; for that is called a 
 precious unperilhable gem, depofited by kings with the 
 facerdotal clafs i 
 
 83 £ It is a gem, which neither thieves ; or foes take a- 
 way; which never perifhes: kings mud, therefore, depofit 
 with Brahmens that indeftru£tible jewel of refpedful prefents* 
 
 84 £ An oblation in the mouth, or hand , of a Brahmen 9 
 is far better than offerings to holy fire : it never drops ; it 
 never dries ; it is never confumed. 
 
 85 £ A gift to one not a Brahmen produces fruit of a 
 middle ftandard ; to one, who calls himfelf a Brahmen , 
 double ; to a well read Brahmen , a hundred thoufand fold ; 
 to one, who has read all the Vedas, infinite. 
 
 86 4 Of a gift, made with faith in the Saftra, to a per- 
 fon highly deferving it, the giver fhall indubitably gain the 
 fruit after death, be the prefent fmall or great. 
 
 T t 
 
ON GOVERNMENT; OR ON 
 
 170 
 
 87 c A king, while he prote6ls his people, being de-» 
 
 4 fied by an enemy of equal, greater, or lefs force, mult by 
 c no means turn his face from battle, but muft remember 
 4 the duty of his military clafs : * 
 
 88 4 Never to recede from combat, to prote6f the peo- 
 4 pie, and to honour the priefts, is the higheft duty of kings 
 4 and enfures their felicity. 
 
 89 4 Thofe rulers of the earth, who, defirous of defeat- 
 4 ing each other, exert their utmoft ftrength in battle, with- 
 4 out ever averting their faces, afcend after death dire6tly to 
 4 heaven. 
 
 go 4 Let no man, engaged in combat, fmite his foe with 
 4 Jharp weapons concealed in wood , nor with arrows mifchie- 
 * voufly barbed, nor with poifoned arrows, nor with darts 
 4 blazing with fire ; 
 
 91 4 Nor let him, in a car or on horjeback , flrike his 
 4 enemy alighted on the ground ; nor an effeminate man ; 
 4 nor one, who fues for life with clofed palms; nor 
 4 one, whofe hair is loofe and objlrutts his fight; nor one, 
 4 who fits down fatigued; nor one, who fays, 44 1 am thy 
 4 captive ;” 
 
 92 4 Nor one, who fleeps; nor one, who has loft his 
 4 coat of mail ; nor one, who is naked ; nor one, who is 
 4 difarmed ; nor one, who is a fpe&ator, but not a comba- 
 4 tant ; nor one, who is fighting with another man : 
 
 93 4 Calling to mind the duty of honourable men, let 
 4 him never flay one, who has broken his weapon; nor one, 
 4 who is afflifted with private forrow ; nor one, who has been 
 4 grievoufly wounded ; nor one, who is terrified ; nor one, 
 4 who turns his back. 
 
THE MILITARY CLASS. 
 
 171 
 
 94 4 The foldier, indeed, who, fearing and turning his 
 « back, happens to be {lain by his foes in an engagement, 
 
 4 {ball take upon himfelf all the fm of his commander, what- 
 4 ever it be ; 
 
 95 4 And the commander fhall take to himfelf the fruit 
 4 of all the good conduft, which the foldier, who turns his 
 4 back and is killed, had previoufly bored up for a future 
 4 life. 
 
 96 4 Cars, horfes, elephants, umbrellas, habiliments, ex- 
 4 cept the jewels zuhick may adorn them , grain, cattle,* women, 
 
 4 all forts of liquids and metals, except gold and fdver, are 
 4 the lawful prizes of the man, who takes them in war; 
 
 97 4 But of thofe prizes the captors mull; lay the mob 
 4 valuable before the king: fuch is the rule in the Veda con- 
 4 cerning them ; and the king fhould dibribute among the 
 4 whole army what has not been feparately taken. 
 
 98 4 Thus has been declared the blamelefs primeval 
 4 law for military men : from this law a king mub never 
 4 depart, when he attacks his foes in battle. 
 
 99 4 What he has not gained from his foe , let him brive 
 4 to gain ; what he has acquired, let him preferve with care ; 
 
 4 what he preferves, let him augment ; and what he has aug- 
 4 mented, let him bebow on the deferving. 
 
 100 4 This is the fourfold rule, which he mub confider 
 4 as the fure means of attaining the great obje£t of man, hap - 
 4 pinefs ; and let him pra£tife it fully without intermidion, 
 4 without indolence : 
 
 101 ‘ What he has not gained, let him brive to gain by 
 4 military brength ; what he has acquired, let him preferve 
 4 by careful infpe&ion; what he has preferved, let him 
 
1J2, 
 
 ON GOVERNMENT; OR ON 
 
 e augment by legal modes of increafe ; and what he has 
 c augmented, let him difpenfe with juft liberality. 
 
 102 4 Let his troops be conftantly exercifed; his prow- 
 4 efs, conftantly difplayed ; what he ought to fecure, con- 
 
 * ftantly fecured ; and the weaknefs of his foe, conftantly 
 
 * inveftigated. 
 
 103 4 By a king, whofe forces are always ready for ac- 
 4 tion, the whole world may be kept in awe ; let him 
 6 then, by a force always ready, make all creatures living 
 4 his own. 
 
 104 4 Let him a£t on all occaftons without guile, and 
 4 never with infincerity ; but, keeping himfelf ever on his 
 4 guard, let him difcover the fraud intended by his foe. 
 
 105 4 Let not his enemy difcern his vulnerable part, 
 4 but the vulnerable part of his enemy let him well difcern 1 
 c like a tortoife, let him draw in his members under the Jhell 
 4 of concealment, and diligently let him repair any breach, 
 4 that may be made in it. 
 
 106 4 Like a heron, let him mufe on gaining advan- 
 4 tages ; like a lion, let him put forth his ftrength ; like a 
 c wolf, let him creep toward his prey; like a hare, let him 
 4 double to fecure his retreat. 
 
 107 c When he thus has prepared himfelf for conqueft, 
 6 let him reduce all oppofers to fubmifiion by negotiation 
 6 and three other expedients, namely , prefents , divifion, and 
 1 force of arms : 
 
 108 e If they cannot be reftrained by the three firft me- 
 4 thods, then let him, firmly but gradually, bring them to 
 c fubje£tion by military force. 
 
 109 4 Among thofe four modes of obtaining fuccefs, 
 
THE MILITARY CLASS. 
 
 *73 
 
 the wife prefer negotiation and war for the exaltation of 
 kingdoms. 
 
 O 
 
 no c As a hufbandman plucks up weeds and preferves 
 his corn, thus let a king deftroy his opponents and fecure 
 his people. 
 
 i:i c That king, who, through weaknefs of intellect, 
 rafhly oppreifes his people, will, together with his family, 
 be deprived both of kingdom and life : 
 
 112 c As, by the lofs of bodily fuftenance, the lives of 
 animated beings are deftroyed, thus, by the diftrefs of 
 kingdoms, are deftroyed even the lives of kings. 
 
 113 c For the fake of protecting his dominions, let the 
 king perpetually obferve the following rules ; for, by pro- 
 tecting his dominions, he will increafe his own happinefs. 
 
 114 c Let him place, as the proteCtors of his realm, a 
 company of guards, commanded by an approved officer, 
 over two, three, five, or a hundred diftriCts, according to 
 their extent . 
 
 115 c Let him appoint a lord of one town with its dis- 
 trict, a lord of ten towns, a lord of twenty, a lord of a 
 hundred, and a lord of a thoufand. 
 
 116 c Let the lord of one town certify of his own ac- 
 cord to the lord of ten towns any robberies , tumults , or other 
 evils, which arife in his diltriCt, and which he cannot fupprefs; 
 and the lord of ten, to the lord of twenty : 
 
 117 c Then let the lord of twenty towns notify them to 
 the lord of a. hundred; and let the lord of a hundred 
 tranfmit the information himfelf to the lord of a thoufand 
 townfhips. 
 
 118 J Such food, drink, wood, and other articles, as by 
 
 U u 
 
1 74 
 
 ON GOVERNMENT; OR ON 
 
 c law fhould be given each day to the king by the inhabi- 
 
 * tants of the townlhip, let the lord of one town receive as 
 4 his pcrquifite : 
 
 119 4 Let the lord of ten towns enjoy the produce of 
 4 two ploughlands, or as much ground as can be tilled with two 
 4 ploughs , each drawn by fix bulls ; the lord of twenty, that of 
 4 five ploughlands; the lord of a hundred, that of a village 
 4 or fmall town ; the lord of a thoufand, that of a large town. 
 
 120 4 The affairs of thofe townfhips , either jointly or 
 4 feparately tranfa£led, let another minifter of the king in- 
 
 * fpe£l ; who ihould be well affe£led, and by no means 
 
 * remifs. 
 
 121 4 In every large town or city, let him appoint one 
 
 * fuperintendent of all affairs, elevated in rank, formidable 
 4 in power, diflinguifhed as a planet among liars : 
 
 122 4 Let that governor from time to time furvey all 
 c the reft in perfon, and, by means of his emilfaries, let him 
 4 perfe£tly know their condu£l in their feveral diftri6ls. 
 
 123 4 Since the fervants of the king, whom he has ap- 
 4 pointed guardians of diflri&s, are generally knaves, who 
 4 feize what belongs to other men, from fuch knaves let him 
 4 defend his people : 
 
 124 4 Of fuch evilminded fervants, as wring wealth from 
 4 fubje£ts attending them on bufinefs, let the king confifcate 
 4 all the poffelfions, and banilh them from his realm. 
 
 125 4 For women, employed in the fervice of the king, 
 
 4 and for his whole fet of menial fervants, let him daily 
 4 provide a maintenance, in proportion to their llation and 
 4 to their work : 
 
 126 4 O nspana of copper mull be given each day as 
 
THE MILITARY CLASS. 
 
 *75 
 
 wages to the lowed fervant, with two cloths for apparel eve- 
 ry half year, and a dro'na of grain every month ; to the 
 higheft mujl be given wages in the ratio of fix to one . 
 
 12 7 c Having afcertained the rates of purchafe and 
 fale, the length of the way, the expenfes of food and of 
 condiments, the charges of fecuring the goods carried, 
 and the neat profits of trade, let the king oblige traders to 
 pay taxes on their faleable commodities : 
 
 128 ‘ After full confideration, let a king fo levy thofe 
 taxes continually in his dominions, that both he and the 
 merchant may receive a juft compenfation for their feveral 
 a6ts. 
 
 129 ‘As the leech, the fuckling calf, and the bee, take 
 their natural food by little and little, thus muft a king draw 
 from his dominions an annual revenue. 
 
 130 ‘Of cattle, of gems, of gold and filver, added each 
 year to the capital Jlock> a fiftieth part may be taken by 
 the king ; of grain, an eighth part, a fixth, or a twelfth, 
 according to the difference 0} the foil , and the labour neceffdry to 
 cultivate it. 
 
 131 ‘ He may alfo take a fixth part of the clear annual 
 increafe of trees, flefhmeat, honey, clarified butter, per- 
 fumes, medical fubftances, liquids, flowers, roots, and fruit, 
 
 132 ‘Of gathered leaves, potherbs, grafs, utenfils made 
 with leather or cane, earthen pots, and all things made of 
 ftone. 
 
 133 ‘ A king, even though dying with want, muft not 
 receive any tax from a Brahmen learned in the Vedas, nor 
 fuffer fuch a Brahmen, refiding in his territories, to be af- 
 flicted with hunger : 
 
ON GOVERNMENT; OR ON 
 
 1 7 6 
 
 1 34 4 Of that king, in whofe dominion a learned Brah- 
 4 men is afflicted with hunger, the whole kingdom will in a 
 4 fhort time be afflidked with famine. 
 
 135 c The king, having afcertained his knowledge of 
 * fcripture and good morals, muft allot him a fuitable main- 
 4 tenance, and prote£t him on all fides, as a father protects 
 4 his own fon: 
 
 136 4 By that religious duty, which fuch a Brahmen 
 4 performs each day, under the full protection of the fove- 
 4 reign, the life, wealth, and dominions of his prote6tor fhall 
 4 be greatly increafed. 
 
 137 4 Let the king order a mere trifle to be paid, in 
 4 the name of the annual tax, by the meaner inhabitants of 
 4 his realm, who fubfift by petty traffick : 
 
 138 4 By low handicraftfmen, artificers, and fervile men, 
 4 who fupport themfelves by labour, the king may caufe 
 4 work to be done for a day in each month. 
 
 139 4 Let him not cut up his own root hy taking no re - 
 c venue , nor the root of other men by excefs of covetoufnefs ; 
 4 for, by cutting up his own root and theirs i he makes both 
 4 himfelf and them wretched. 
 
 140 4 Let him, confidering th ediverfity of cafes, be occa* 
 4 fionally fharp and occafionally mild, fmce a king, duly fliarp 
 4 and mild, becomes univerfally approved. 
 
 141 4 When tired of overlooking the affairs of men, 
 
 4 let him afTign the ftation of fuch an infpeElor to a principal 
 4 minifter, who well knows his duty, who is eminently learn- 
 4 ed, whofe paflions are fubdued, and whofe birth is exalt^ 
 4 ed. 
 
 142 4 Thus muft he protect his people, difcharging, with 
 
THE MILITARY CLASS. 
 
 177 
 
 * great exertion and without languor, all thofe duties, which 
 4 the law requires him to perform. 
 
 143 4 That monarch, whofe fubje£ts are carried from 
 4 his kingdom by ruffians, while they call aloud for pro- 
 4 te£tion, and he barely looks on them with his minifters, is 
 
 * a dead, and not a living, king. 
 
 144 4 The higheft duty of a military man is the defence 
 £ of his people, and the king, who receives the confidera- 
 e tion juft mentioned, is bound to difcharge that duty. 
 
 145 £ Having rifen in the laft watch of the night, his 
 £ body being pure, and his mind attentive, having made ob- 
 c lations to fire, and fhown due refpe£l to the priefts, let him 
 £ enter his hail decently fplendid : 
 
 146 £ Standing there, let him gratify his fubje£ts, before 
 £ he difmifs them, with kind looks and words; and, having dif- 
 £ miffed them all, let him take fecret council with his prin- 
 4 cipal minifters : 
 
 147 4 Afcending up the back of a mountain, or going 
 4 privately to a terrace, a bower, a foreft, or a lonely place, 
 
 £ without lifteners, let him confult with them unobferv- 
 £ ed. 
 
 148 £ That prince, of whofe weighty fecrets all affem- 
 £ blies of men are igmorant, fhall attain dominion over the 
 4 whole earth, though at Jirfl he poffefs no treafure. 
 
 149 4 At the time of confultation, let him remove the 
 4 ftupid, the dumb, the blind, and the deaf, talking birds, 
 4 decrepit old men, women, and infidels, the difeafed and 
 4 the maimed; 
 
 150 4 Since thofe, who aredifgraced in this life by reafon 
 4 of fins formerly committed , are apt to betray fecret council ; 
 
 W w 
 
lyS 
 
 ON GOVERNMENT; OR ON 
 
 4 fo are talking birds ; and fo above all are women : them he 
 [ mult, for that reafon, diligently remove. 
 
 151 ‘At noon or at midnight, when his fatigues have 
 
 * ceafed, and his cares are difperfed, let him deliberate, 
 4 with thofe minifters or alone, on virtue, lawful pleafurc, 
 4 and wealth ; 
 
 152 4 On the means of reconciling the acquifition of 
 c them, when they oppofe each other; on bellowing his 
 
 * daughters in marriage, and on preferving his fons from 
 4 evil by the bejl education ; 
 
 153 4 On fending ambalfadors and melfengers; on the 
 4 probable events of his meafures ; on the behaviour of his 
 4 women in the private apartments; and on the a£ls even 
 
 * of his own emilfaries. 
 
 154 4 On the whole eightfold bufmefs of kings, re- 
 4 bating to the revenue, to their expenfes , to the good or had conduB 
 1 of their 7 nmifers , to legifatio?! in dubious cafes, to civil and 
 4 criminal Juft ice, arid to expiations for crimes , let him re fie cl 
 £ with the greatefl attention ; on his five forts of fpies, or 
 4 aBive and artful youths , degraded anchorets , difreffed hujband- 
 4 men , decayed merchants , and fchtious penitents , whom he 77111 ft 
 ‘ pay and fee privately ; on the good will or enmity of his 
 6 neighbours , and on the flate of the circumjacent countries. 
 
 155 4 On the condu6l of that foreign prince, who has 
 4 moderate flrength equal to one ordinary foe , but 770 7 ?iatch for 
 4 two ; on the defigns of him, who is willing and able to be 
 4 a conqueror; on the condition of him, who is pacifick, 
 
 4 but a match even for the former unallied ; and on that of 
 4 his natural enemy, let him feduloufly meditate : 
 
 156 4 Thofe four powers, who, in one word, are the root 
 
THE MILITARY CLASS. 
 
 1 79 
 
 or principal ftrejigth , of the countries round him, added to 
 eight others, who are called the branches, and are as many 
 degrees of allies and opponents varioufly diftmguijhed, are de- 
 clared to be twelve chief objects of the royal coifideration ; 
 
 157 c And five other heads, namely, their minifters, 
 their territories, their ftrong holds, their treafuries, and 
 their armies, being applied to each of thofe twelve , there 
 are in all, together with them , feventy-two foreign obje£ts 
 to be carefully inv eft i gated, 
 
 158 ‘ Let the king confider as hoftile to him the pow- 
 er immediately beyond him, and the favourer of that 
 power ; as amicable, the power next beyond his natural 
 foe ; and as neutral, the powers beyond that circle : 
 
 159 c All thofe powers let him render fubfervient to his 
 interefts by mild meafures and the other three expedients 
 he / ore mentioned , either feparate or united, but principal- 
 ly by valour and policy in arms and negotiation. 
 
 160 e Let him conftantly deliberate on the fix meafures 
 of a military prince, namely , waging war, and making peace 
 or alliance, marching to battle, and fitting encamped, dis- 
 tributing his forces, and Seeking the prote&ion of a more 
 powerful monarch : 
 
 161 c Having confidered the pofture of affairs, let him 
 occasionally apply to it the meafure of fitting ina£tive, or 
 of marching to action, of peace, or of war, of dividing his 
 force, or of Seeking prote&ion. 
 
 162 ‘ A king muff know, that there are two Sorts of al- 
 liance and war ; two, of remaining encamped, and of march- 
 ing ; two, likewife, of dividing his army, and of obtaining 
 prote&ion from another power. 
 
i8o ON GOVERNMENT; OR ON 
 
 163 4 The two forts of alliance, attended with prefent 
 e and future advantages, are held to be thofe, when he a£ts in 
 4 conjun£lion with his ally, and when he acts apart from him. 
 
 164 4 War is declared to be of two forts; when it is 
 4 waged for an injury to himfelf, and when it is waged for 
 4 an injury to his ally, with a view to harafs the enemy both 
 4 in feafon and out of feafon. 
 
 165 4 Marching is of two forts, when deftru£live acta are 
 4 done at his own pleafure by himfelf apart, or when his ally 
 4 attends him. 
 
 166 4 The two forts of fitting encamped are, firjl , when 
 4 he has been gradually weakened by the divine power, or 
 4 by the operation of paft fins, and, Jecondly, when, to favour 
 4 his ally, he remains in his camp. 
 
 167 4 A detachment commanded by the king in perfon, 
 4 and a detachment commanded by a general officer, for the 
 4 purpofe of carrying fome important point, are declared by 
 4 thofe, who well know the fix meafures, to be the two modes 
 4 of dividing his army. 
 
 168 4 The two modes of feeking protection, that his 
 4 powerful fupport may be proclaimed in all countries, are, 
 4 JirJl , when he wiffies to be fecure from apprehended injury, 
 4 and, next, when his enemies a&ually affail him. 
 
 169 4 When the king knows with certainty, that at fome 
 4 future time his force will be greatly augmented, and when, 
 4 at the time prefent, he fuftains little injury, let him then 
 4 have recourfe to peaceful meafures ; 
 
 170 4 But, when he fees all his fubje£ls confiderably 
 4 firm in ftrength, and feels himfelf highly exalted in power, 
 
 4 let him prote6l his dominions by war. 
 
THE MILITARY CLASS. 
 
 181 
 
 171 c When he perfe&ly knows his own troops to be 
 
 * cheerful and well fupplied, and thofe of his enemy quite 
 5 the reverfe, let him eagerly march againft his foes ; 
 
 1 72 ‘ But, when he finds himfelf weak in beafts of bur- 
 
 * den and in troops, let him then fit quiet in camp, ufing 
 1 great attention, and pacifying his enemy by degrees. 
 
 173 e When a king fees his foe fironger in all refpe£ts 
 
 * than himfelf, let him detach a part of his army, to keep the 
 c enemy amitfed, andfecure his own fafety in an inaccejfible place; 
 
 1 74 6 But, when he is in all places affailable by the hof- 
 € tile troops, let him fpeedily feek the prote£lion of a juft 
 c and powerful monarch. 
 
 1 75 ‘ Him, who can keep in fubje&ion both his own 
 e fubje£ls and his foes, let him conftantly footh by all forts 
 ' of attentive refpe£t, as he would honour his father, natural 
 c or fpiritual : 
 
 176 ‘ But if, even in that fituation, he find fuch protec- 
 c tion a caufe of evil, let him alone, though weak, wage vi- 
 « gorous war without fear. 
 
 177 c By all thefe expedients let a politick prince a£l 
 e with fuch wifdom, that neither allies, neutral powers, nor 
 e foes, may gain over him any great advantage. 
 
 178 * Perfe&ly let him confider the ftate of his kingdom 
 
 * both actually prefent and probably future, with the good 
 « and bad parts of all his a£tions : 
 
 179 That king {hall never be overcome by his enemies, 
 
 * who forefees the good and evil to enfue from his mea- 
 ‘ fures ; who, on prefent occafions, takes his refolution 
 
 * with prudent fpeed, and who weighs the various events of 
 
 * his paft condu6l. 
 
 X x 
 
182 
 
 ON GOVERNMENT; OR ON 
 
 180 4 Let him fo arrange all his affairs, that no ally, 
 4 neutral prince, or enemy may obtain any advantage over 
 4 him : this, in few words, is the fum of political wifdom. 
 
 181 When the king begins his march againft the do- 
 4 mains of his foe, let him gradually advance, in the fol- 
 4 lowing manner, againft the hoftile metropolis. 
 
 182 4 Let him fet out on his expedition in the fine 
 6 month of Mdrgafirjha , or about the month of Phalguna and 
 4 Chaitra , according to the number of his forces, that he may 
 4 jind autumnal or vernal crops in the country invaded by him : 
 
 183 4 Even in other feafons, when he has a clear prof- 
 4 pe£t of victory, and when any difafter has befallen his foe, 
 4 let him advance with the greater part of his army. 
 
 184 4 Having made a due arrangement of affairs in his 
 4 own dominions, and a difpofition fit for his enterprife, 
 * having provided all things neceffary for his continuance in 
 4 the foreign realm, and having feen all his fpies difpatch- 
 4 ed with propriety, 
 
 185 4 Having fecured the three forts of ways, over water, 
 4 on plains, and through JoreJls , and placed his fixfold army, 
 4 elephants , cavalry , cars, infantry, officers, and attendants, in 
 4 complete military form, let him proceed by fit journies 
 4 toward the metropolis of his enemy : 
 
 186 4 Let him be much on his guard againft every fe- 
 4 cret friend in the fervice of the hoftile prince, and againft 
 4 emiffaries, who go and return ; for in fuch friends he may 
 4 find very dangerous foes. 
 
 187 4 On his march let him form his troops, either 
 4 like a ftaff, or in an even column ; like a wain, or in a wedge 
 4 with the apex foremofl ; like a boar, or in a rhomb with the 
 
THE MILITARY CLASS. 
 
 183 
 
 4 van and rear tiarrow and the centre broad ; like a Macara or 
 4 fea monjler , that is , /# <2 double triangle with apices joined ; like 
 4 a needle, or in a long line ; or like the bird of Vishnu, 
 
 4 that is, in a 'rhomboid with the wings far extended : 
 
 188 4 From whatever fide he apprehends danger, to 
 4 that fide let him extend his troops; and let him always 
 4 conceal himfelf in the midft of a fquadron formed like 
 4 a lotos flower. 
 
 189 Let him caufe his generals and the chief command 
 
 * der under himfelf to aft in all quarters ; and from what- 
 4 ever fide he perceives a defign of attacking him, to that 
 4 fide let him turn his front. . ' 
 
 1 90 4 On all fides let him flation troops of foldiers, in 
 
 4 whom he confides, diftinguifhed by known colours and other 
 4 marks ; who are excellent both in fuflaining a charge 
 4 and in charging, who are fearlefs and incapable of defer- 
 4 tion. 
 
 191 4 Let him at his pleafure order a few men to en* 
 4 gage in a clofe phalanx, or a large number of warriors in 
 4 loofe ranks ; and, having formed them in a long line like 
 4 a needle, or in three divifions like a thunderbolt, let him give 
 4 orders for battle. 
 
 192 4 On a plain, let him fight with his armed cars 
 4 and horfes ; on watery places, with manned boats 
 4 and elephants; on ground full of trees and fhrubs, with 
 4 bows ; on cleared ground, with fwords and targets, and 
 4 other weapons. 
 
 193 4 Men born in Curucfhetra, near Indr apr eft’ ha, in 
 c Matfya, or Virata , in Panchala or Canyacubja, and in Sur- 
 4 afena, in the diftrift of Mat'hurd , let him caufe to engage 
 
1 8 4 ON GOVERNMENT; OR ON 
 
 * in the van; and men, born in other countries , who are tall 
 
 * and light. 
 
 194 ‘ Let him, when he has formed his troops in^array, 
 ‘ encourage them with Jhort animated fpeeches ; and then, let 
 ‘ him try them completely : let him know likewife, how 
 ‘ his men feverally exert themfelves, while they charge the 
 ‘ foe. 
 
 195 ‘If he block up his enemy, let him fit encamped, 
 
 * and lay wafte the hoftile country ; let him continually 
 ‘ fpoil the grafs, water, and wood of the adverfe prince. 
 
 196 ‘ Pools, wells, and trenches let him deftroy: let him 
 c harafs the foe by day, and alarm him by night. 
 
 197 ‘ Let him fecretly bring over to his party all fuch 
 ‘ leaders as he can fafely bring over ; let him be informed 
 ‘ of all, that his enemies are doing; and, when a fortunate 
 
 * moment is offered by heaven, let him give battle, pufhing 
 
 * on to conqueft and abandoning fear : 
 
 198 ‘ Yet he fhould be more fedulous to reduce his ene- 
 
 * my by negotiation, by well applied gifts, and by creating 
 
 * divifions, ufing either all or fome of thofe methods, than 
 « by hazarding at any time a decifive a&ion, 
 
 199 ‘ Since vi&ory or defeat are not furely forefeen on 
 
 * either fide, when two armies engage in the field : let the 
 
 * king then, if other expedients prevail, avoid a pitched battle; 
 
 200 c But, fhould there be no means of applying the 
 
 * three beforementioned expedients, let him, after due prepa- 
 c ration, fight fo valiantly, that his enemy may be totally 
 
 * routed. 
 
 201 ‘ Having conquered a country, let him refpeft the 
 € deities adored in it, and their virtuous priefts; let him 
 
THE MILITARY CLASS. 185 
 
 * alfo diftribute large Res to the people , and caufe a full exemp- 
 4 tion from terrour to be loudly proclaimed. 
 
 202 4 When he has perfectly afcertained the conduct 
 4 and intentions of all the vanquifhed, let him fix in that 
 4 country a prince of the royal race, and give him precub 
 4 indruflions. 
 
 203 4 Let him edablifh the laws of the conquered na- 
 
 * tion as declared in their books ; and let him gratify the new 
 4 prince with gems and other precious gifts . 
 
 204 4 The feizure of definable property, though it 
 c caufe hatred, and the donation of it, though it caufe 
 4 love, may be laudable or blameabie on different occa* 
 4 fions: 
 
 205 4 All this ccnduSl of human a fairs is confidered as 
 4 dependent on acts afcribed to the deity, and on a£ls af- 
 4 cnbed to men; now the operations of the deity cannot be 
 4 known by any intenfenefs of thought, but thofe of men 
 4 may be clearly difcovered. 
 
 206 4 Or the vi£lor, confidering an ally, territory, and 
 4 wealth as the triple fruit of conqueft, may form an alii- 
 4 ance with the vanquifhed prince, and proceed in union 
 4 with him, ufing diligent cireumfpe£tiom 
 
 207 4 He fhould pay due attention to the prince, who 
 4 fupported his caufe, and to any other prince in the circum- 
 4 jacent region, who checked that fupporter, fo that, both 
 4 from a wellwifher and from an opponent, he may fecure 
 4 the fruit of his expedition. 
 
 208 4 By gaining wealth and territory a king acquires 
 4 not fo great an increafe of ftrength, as by obtaining a 
 4 firm ally, who, though weak, may hereafter be powerful. 
 
 Y y 
 
1 86 
 
 ON GOVERNMENT; OR ON 
 
 209 * That ally, though feeble, is highly eftimable, who 
 * knows the whole extent of his duties, who, gratefully re- 
 e members benefits, whofe people are fatisfied, or , who has a 
 ‘ gentle nature , who loves his friend, and perfeveres in his 
 4 good refolutions. 
 
 210 4 Him have the fages declared an enemy hard to 
 4 be fubdued, who is eminently learned, of a noble race, 
 1 perfonally brave, dextrous in management, liberal, grateful, 
 4 and firm. 
 
 211 4 Goodnature, knowledge of mankind, valour, be- 
 4 nignity of heart, and inceffant liberality, are the affem- 
 4 blage of virtues, which adorn a neutral prince, whofe amity 
 4 inuft he courted, 
 
 212 4 Even a falubrious and fertile country, where cat- 
 4 tie continually increafe, let a king abandon without hefita- 
 4 tion for the fake of preferving himfelf : 
 
 213 4 Againft misfortune, let him preferve his wealth; 
 
 4 at the expenfe of his wealth, let him preferve his wife ; 
 
 4 but let him at all events preferve himfelf even at the ha- 
 4 zard of his wife and his riches. 
 
 214 4 A wife prince, who finds every fort of calamity 
 4 rufhing violently upon him, fhould have recourfe to all 
 4 juft expedients, united or feparate : 
 
 215 4 Let him confider the bufmefs to be expedited, the 
 4 expedients colle£lively, and himfelf who muft apply them; 
 
 4 and, taking refuge completely in thofe three, let him fire- 
 4 nuoufly labour for his own profperity. 
 
 216 4 Having confulted with his minifters, in the man- 
 4 ner before prefcribed, on all this mafs of publick affairs ; hav- 
 4 ing ufed exercife becoming a warriour , and having bathed 
 
THE MILITARY CLASS. 
 
 187 
 
 * after it , let the king enter at noon his private apartments 
 4 for the purpofe of taking food. 
 
 217 4 There let him eat lawful aliment prepared by 
 c fervants attached to his perfon, who know the difference 
 4 of times and are incapable of perfidy, after it has been 
 4 proved innocent by certain experiments , and hallowed by 
 4 texts of the Veda repul five of poifon. 
 
 218 4 Together with ail his food let him fwallow fuch 
 4 medical fubftances as refill venom ; and let him conlfantly 
 4 wear with attention fuch gems, as are known to repel it. 
 
 219 4 Let his females, well tried and attentive, their 
 4 drefs and ornaments having been examined, left fomewea- 
 4 pm ftjould be concealed in them, do him humble fervice with 
 4 fans, water, and perfumes : 
 
 220 4 Thus let him take diligent care, when he goes 
 4 out in a carriage or on horfeback, when he lies down to reft, 
 
 4 when he fits, when he takes food, when he bathes, anoints 
 4 his body with odorous ejfenccs , and puts on all his habiliments. 
 
 221 4 After eating let him divert himfelf with his wo- 
 4 men in the recedes of his palace; and, having idled a rea- 
 c fonable time, let him again think of publick affairs : 
 
 222 4 When he has dreffed himfelf completely, let him 
 4 once more review his armed men, with all their elephants, 
 4 horfes, and cars, their accoutrements, and weapons. 
 
 223 4 At funfet, having performed his religious duty, 
 4 let him privately, but well armed, in his interiour apart- 
 4 ment, hear what has been done by his reporters and emiffa- 
 4 ries: 
 
 224 4 Then, having difmiffed thofe informers, and re- 
 4 turning to another fecret chamber, let him go, attended 
 
i88 
 
 * by Women, to the inmoft recefs of his manfion for the fake 
 8 of his evening meal ; 
 
 225 c There, having a fecond time eaten a little, and 
 8 having been recreated with muncal drains, let him take 
 8 red; early, and rife refrefhed from his labour. 
 
 226 4 This perfe£tfydem of rules let a king, free from 
 8 illnefs, obferve ; but, when really afui£ied with difeafe, he 
 8 may intruft all thefe affairs to his officers.’ 
 
189 
 
 CHAPTER THE EIGHTH: 
 
 ON JUDICATURE-, AND ON LAW, PRIVATE AND 
 
 CRIMINAL. 
 
 1 c A KING, defirous of infpe&ing judicial proceedings, 
 
 A. muft enter his court of juftice, compofed and 
 4 fedate in his demeanour, together with Brahmens and coun- 
 4 fellors, who know how to give him advice : 
 
 2 4 There, either fitting or ftanding, holding forth his 
 
 * right arm, without oftentation in his drefs and ornaments, 
 4 let him examine the affairs of litigant parties. 
 
 3 6 Each day let him decide caufes, one after another, 
 4 under the eighteen principal titles of law, by arguments and 
 
 * rules drawn from local ufages, and from written codes : 
 
 4 e Of thofe titles , the firft is debt, on loans for con- 
 4 fumption ; the fecond , depofits, and loans for ufe ; the third , 
 4 fale without ownerfhip ; the fourth, concerns among part- 
 4 ners; theffth , fubtra&ion of what has been given;. 
 
 5 c The Jixth , nonpayment of wages or hire ; the feventh , 
 4 nonperformance of agreements; the eighth , refciffion of 
 4 fale and purchafe ; the ninth , difputes between mafter and 
 4 fervant; 
 
 Z z 
 
1 9 o ON JUDICATURE ; AND ON LAW, 
 
 6 4 The tenth , contefts on boundaries ; the eleventh and 
 6 twelfth , affault and flander ; the thirteenth , larciny ; the four - 
 4 teenth, robbery and other violence ; the fifteenth, adultery ; 
 
 7 c The fifteenth, altercation between man and wife, and 
 4 their feveral duties ; the feventeenth, the law of inheritance ; 
 
 * the eighteenth, gaming with dice and with living creatures : 
 4 thefe eighteen titles of law are fettled as the groundwork 
 c of all judicial procedure in this world. 
 
 8 4 Among men, who contend for the molt part on 
 4 the titles juft mentioned, and on a few mifcellaneous heads not 
 
 * comprifed under them, let the king decide caufes juftly, ob- 
 
 * ferving primeval law ; 
 
 9 c But, when he cannot iiifped fuch affairs in perfon, let 
 4 him appoint, for the infpe£lion of them, a Brahmen of 
 6 eminent learning : 
 
 10 4 Let that chief judge, accompanied by three affef- 
 e fors, fully confider all caufes brought before the king, and, 
 6 having entered the courtroom, let him fit or ftand, but 
 6 not move backwards and forwards. 
 
 11 4 In whatever country three Brahmens, particularly 
 c (killed in the three feveral Vedas, fit together with the very 
 e learned Brahmen appointed by the king, the wife call that 
 4 ajfembly the court of Brahma' with four faces. 
 
 12 4 When juftice, having been wounded by iniquity, 
 
 4 approaches the court, and the judges extrad not the dart, 
 
 4 they alfo fhall be wounded by it. 
 
 13 4 Either the court muft not be entered by judges , 
 
 4 parties , and zvitneffes, or law and truth muft be openly de- 
 4 dared : that man is criminal, who either fays nothing, or 
 4 fays what is falfe or unjuft. 
 
PRIVATE AND CRIMINAL. 
 
 * 9 * 
 
 14 c Where juftice is deftroyed by iniquity, and truth 
 c by falfe evidence, the judges, who bafely look on without 
 e giving redrefs , fhall alfo be deflroyed. 
 
 15 e Juftice, being deftroyed, will deftroy; being pre- 
 c ferved, will preferve : it muft never, therefore, be violat- 
 
 * ed. “ Beware, 0 judge, left juftice, being overturned, over- 
 “ turn both us and thyjelf” 
 
 1 6 e The divine form of juftice is reprefented as Vnjha , 
 e or a bull y and the gods confider him, who violates juf- 
 c tice, as a Vrijhala , or one who flays a bull : let the king, 
 c therefore, and his judges beware of violating juftice. 
 
 1 7 c The only firm friend, who follows men even after 
 c death, is juftice : all others are extin£! with the body. 
 
 18 c Of injuftice in decifiojis, one quarter falls on the 
 c party in the caufe; one quarter, on his witneffes; one 
 
 * quarter, on all the judges ; and one quarter on the king ; 
 
 19 e But where he, who deferves condemnation, fhall 
 
 * be condemned, the king is guiltlefs, and the judges free 
 ' from blame : an evil deed fhall recoil on him, who com- 
 c mitted it. 
 
 20 e A Brahmen fupported only by his clafs, and one 
 c barely reputed a Brahmen , but without performing any 
 c facerdotal a£ts, may, at the king’s pleafure, interpret the 
 
 * law to him : fo may the two middle clajjes ; but a Sudra , in 
 c no cafe whatever. 
 
 21 e Of that king, who ftupidly looks on, while a 
 e Sudra decides caufes, the kingdom itfelf fhall be embar- 
 c raffed, like a cow in deep mire. 
 
 22 c The whole territory, which is inhabited by a 
 c number of Sudras 3 overwhelmed with atheifts, and de- 
 
1 9 2 
 
 ON JUDICATURE; AND ON LAW, 
 
 prived of Brahmens, muft fpeedily perifh affti&ed with 
 dearth and difeafe. 
 
 23 6 Let the king or his judge, having feated himfelf on 
 the bench, his body properly clothed and his mind atten- 
 tively fixed, begin with doing reverence to the deities, 
 who guard the world ; and then let him enter on the trial 
 of caufes: 
 
 24 4 Underftanding what is expedient or inexpedient, 
 but confidering only what is law or not law, let him ex- 
 amine all difputes between parties, in the order of their 
 feveral claffes. 
 
 25 e By external figns let him fee through the thoughts 
 of men; by their voice, colour, countenance, limbs, 
 
 eyes, and a£lion : 
 
 26 4 From the limbs, the look, the motion of the 
 body, the gefiiculation, the fpeech, the changes of the 
 eye and the face, are difcovered the internal workings of 
 the mind. 
 
 27 4 The property of a ftudent and of an infant, whe- 
 ther by defcent or otherwife, let the king hold in his cus- 
 tody, until the owner fhall have ended his ftudentfhip, or 
 until his infancy fhall have ceafed in his fixteenth year : 
 
 28 4 Equal care muft be taken of barren women, of 
 women without fons, whoje hujband have married other wives, 
 of women without kindred, or whofe hulbands are in difi 
 tant places, of widows true to their lords, and of women 
 affli£ted with illnefs. 
 
 29 4 Such kinfmen, as, by any pretence , appropriate the 
 fortunes of women during their lives, a juft king muft 
 punifh with the feverity due to thieves. 
 
PRIVATE AND CRIMINAL, 
 
 *93 
 
 30 4 Three years let the king detain the property, of 
 
 * which no owner appears, after a diJlinEl proclamation : the 
 
 * owner, appearing within the three years, may take it ; but, 
 
 * after that term, the king may confifcate it. 
 
 31 c He, who fays “This is mine/’ mull be duly exa- 
 c mined; and if, before he infpefl; it, he declare its form, 
 4 number, and other circumltances, the owner mull have his 
 4 property; 
 
 32 4 But, if he fhow not at what place and time it was 
 
 t # ■** 
 
 4 loft, and fpecify not its colour, Ihape, and dimenfions, he 
 4 ought to be amerced: 
 
 33 e The king may take a fixth part of the property 
 6 fo detained by him, or a tenth, or a twelfth, remembering 
 6 the duty of good kings. 
 
 34 4 Property loft by one man, and found by another, let 
 4 the king fecure, by committing it to the care of truftwor- 
 4 thy men ; and thofe, whom he fhall convift of ftealing it, 
 
 4 let him caufe to be trampled on by an elephant. 
 
 35 4 From the man, who fhall fay with truth, 44 This 
 44 property, which has been kept, belongs to me/' the king 
 4 may take a fixth or twelfth part, for having fecured it; 
 
 36 4 But he, who fhall fay fo falfely, may be fined either 
 4 an eighth part of his own property, or elfe in fome fmall 
 4 proportion to the value of the goods falfely claimed, ajuft 
 4 calculation having been made. 
 
 37 4 A learned Brahmen , having found a treafure for- 
 4 merly hidden, may take it without any deduction; fincehe 
 4 is the lord of all ; 
 
 38 4 But of a treafure anciently repofited under ground, 
 
 4 which any other fubjeti or the king has difcovered, the king 
 
 A a a 
 
194 ON JUDICATURE; AND ON LAW, 
 
 4 may lay up half in his treafury, having given half to the 
 * Brahmens . 
 
 39 4 Of old hoards, and precious minerals in the earth, 
 4 the king is entitled to half by reafon of his general pro- 
 4 te&ion, and becaufe he is the lord paramount of the 
 4 foil. ' 
 
 40 4 To men of all dalles, the king muft reflore their 
 4 property, which robbers have feized ; fmee a king, who 
 4 takes it for himfelf, incurs the guilt of a robber. 
 
 41 4 A king, who knows the revealed law, mull inquire 
 4 into the particular laws of dalles, the laws or vjoges of 
 4 difiricls, the culloms of traders, and the rules of certain 
 4 families, an 1 eltablifh their peculiar laws, f they be not 
 4 repugnant to the law of God ; 
 
 42 4 Since all men, who mind their own cuhomary 
 4 ways of proceeding, and are fixed in the difeharge of their 
 4 feveral duties, become united by affedion with the peo» 
 
 4 pie at large, even though they dwell far afunder. 
 
 43 4 Neither the king himfelf nor his officers muft ever 
 4 promote litigation ; nor ever negled: a lawfuit inllituted 
 
 4 by others. 
 
 44 4 As a hunter traces the lair of a zuounded bealt by 
 
 5 the drops of blood; thus let a king inveftigate the true 
 4 point ofjuftice by deliberate arguments: 
 
 45 4 Let him fully confider the nature of truth, the 
 4 Hate of the cafe, and his own perfon ; and, next, the wit- 
 4 neffes, the place, the mode, and the time ; firmly adher- 
 4 ing to all the rules of pra&ice : 
 
 46 4 What has been pradifed by good men and by vir~ 
 
 4 tuous Brahmens , if it be not inconfillent with the legal cuf- 
 
PRIVATE AND CRIMINAL. 
 
 *9 5 
 
 s toms of provinces or diftri£ts, of claffes and families, let 
 4 him eftablifh. 
 
 47 4 When a creditor fues before him for the reco- 
 4 very of his right from a debtor, let him caufe the debtor 
 4 to pay what the creditor fhall prove due. 
 
 48 4 By whatever lawful means a creditor may have 
 4 gotten poiTeffion of his own property, let the king ratify 
 4 luch payment by the debtor, though obtained even by 
 4 compulfory means : 
 
 49 4 By the mediation of friends, by fuit in court, by 
 4 artful management, or by diffrefs, a creditor may recover 
 4 the property lent; and, fifthly, by legal force. 
 
 50 4 That creditor, who recovers his right from his deb- 
 4 tor, muft not be rebuked by the king for retaking his own 
 4 property. 
 
 51 4 In a fuit for a debt, which the defendant denies, 
 
 4 let him award payment to the creditor of what, by good 
 4 evidence, he fhall prove due, and exa6t a fmall fine, 
 
 4 according to the circumflances of the debtor . 
 
 52 4 On the denial of a debt, which the defendant has 
 4 in court been required to pay, the plaintiff muft call a 
 4 witnefs, who was prefent at the place of the loan, or pro- 
 4 duce other evidence, as a note and the like. 
 
 53 4 The plaintiff, who calls a witnefs not prefent 
 4 at the place, where the contract was made , or, having 
 4 knowingly called him, difclaims him as his witnefs ; or who 
 4 perceives not, that he afferts confufed and contradi&ory 
 4 fa£Is; 
 
 54 ‘Or who, having Hated what he defigns to prove, 
 ‘ varies afterwards from his cafe ; or who, being queftioned 
 
ig6 ON JUDICATURE; AND ON LAW, 
 
 6 on a fa£l, which he had before admitted, refufes to 
 c acknowledge that very fa£t ; 
 
 55 4 Or who has converfed with the witneffes in a place 
 6 unfit for fuch converfation ; or who declines anfwering a 
 4 quellion properly put ; or who departs from the court ; 
 
 56 4 Or who, being ordered to fpeak, hands mute; or 
 4 who proves not what he has alledged, or who knows not 
 4 what is capable or incapable of proof ; fuck a plaintiff fhall 
 c fail in that fait. 
 
 5 7 4 Him, who has faid, 44 1 have witneffes,” and, being 
 
 4 told to produce them, produces them not, the judge muff 
 4 on this account declare nonfuited. 
 
 58 4 If the plaintiff delay to put in his plaint, he may, 
 4 according to the nature of the cafe , be corporally punifh- 
 4 ed or juhly amerced ; and, if the defendant plead not with- 
 4 in three fortnights, he is by law condemned. 
 
 59 4 In the double of that fum, which the defendant 
 4 falfely denies, or on which the complainant falfely de- 
 4 dares, fhall thofe two men, wilfully offending againftjuf- 
 4 tice, be fined by the king. 
 
 60 4 When a man has been brought into court by a fui- 
 4 tor for property, and, being called on to anfwer, denies the 
 4 debt, the caufe fhould be decided by the Brahmen , who re- 
 4 prefents the king, having heard three witneffes at lead. 
 
 61 4 What fort of witneffes muff be produced by credi- 
 4 tors and others on the trial of caufes, I will comprehenfive- 
 4 ly declare ; and in what manner thofe witneffes muff give 
 4 true evidence. 
 
 62 4 Married houfekeepers, men with male iffue, inha- 
 * bitants of the fame diftrift, either of the military, the com- 
 
PRIVATE AND CRIMINAL. 
 
 1 97 
 
 mercial, or the fervile clafs, are competent, when called by 
 the party, to give their evidence ; not any perfons indis- 
 criminately, except in Jack cafes of urgency as will Joon be 
 mentioned . 
 
 6 3 e Juft and fenfible men of all the four claffes may be 
 witneftes on trials ; men, who know their whole duty, and 
 are free from covetoufnefs : but men of an oppoftte cha- 
 rafter the judge muft reje£L 
 
 64 £ Thofe muft not be admitted, who have a pecuni- 
 ary intereft; nor familiar friends; nor menial fervants; 
 nor enemies; nor men formerly perjured; nor perfons 
 grievoufly difeafed ; nor thofe, who have committed hei- 
 nous offences. 
 
 65 £ The king cannot be made a witnefs ; nor cooks , 
 
 and the like mean artificers ; nor publick dancers and 
 fingers ; nor a prieft of deep learning in Scripture ; nor 
 a ftudent in theology; nor an anchoret Secluded from 
 all worldly connexions ; — 
 
 66 c Nor one wholly dependent; nor one of bad fame; 
 nor one, who follows a cruel occupation ; nor one, who 
 a£ts openly againft law ; nor a decrepit old man ; nor a 
 child ; nor one man only, unlejs he be dijlinguijhed for vir- 
 tue ; nor a wretch of the loweft mixed clafs ; nor one, 
 who has loft the organs of fenfe ; 
 
 67 £ Nor one extremely grieved; nor one intoxicated; 
 nor a madman; nor one tormented with hunger or third: ; 
 nor one oppreffed by fatigue ; nor one excited by luft ; nor 
 one inflamed by wrath ; nor one who has been convi£led 
 of theft. 
 
 68 £ Women Should regularly be witneffes for women; 
 
 Bbb 
 
198 ON JUDICATURE; AND ON LAW, 
 
 * twicebom men, for men alike twiceborn ; good fervants 
 4 and mechanicks, for fervants and mechanicks ; and thofe 
 4 of the loweft race, for thofe of the loweft ; 
 
 69 4 But any perfon whatever, who has pofitive know- 
 4 ledge of tranfaElions in the private apartments of a houfe, 
 ‘ or in a foreft, or at a time of death, may give evidence 
 4 between the parties : 
 
 70 4 On failure of witnejfes duly qualified , evidence may 
 4 in fuch cafes be given by a woman, by a child, or by an 
 4 aged man, by a pupil, by a kinfman, by a Have, or by a 
 4 hired fervant; 
 
 71 4 Yet of children, of old men, and of the difeafed, 
 
 * who are all apt to fpeak untruly, the judge mult confider 
 e the teftimony as weak ; and, much more , that of men with 
 
 * difordered minds : 
 
 72 4 In all cafes of violence, of theft and adultery, of 
 
 * defamation and alfault, he muft not examine too ftri&ly 
 
 * the competence of witneffes. 
 
 73 4 If there be contradi&ory evidence, let the king 
 4 decide by the plurality of credible witneffes ; if equality 
 4 in number, by fuperiority in virtue ; if parity in virtue, 
 4 by the teftimony of fuch twiceborn men, as have beft 
 4 performed publick duties, 
 
 74 4 Evidence of what has been feen, or of what has 
 4 been heard, as fiander and the like , given by thofe who faw or 
 4 or heard it, is admifiible ; and a witnefs, who fpeaks truth 
 4 in thofe cafes, neither deviates from virtue nor lofes his 
 4 wealth : 
 
 75 4 But a witnefs, who knowingly fays any thing, 
 4 before an affembly of good men, different from what he 
 
Private and criminal. 
 
 *99 
 
 r had feen or heard, fhall fall headlong, after death, into 
 
 * a region of horrour, and be debarred from heaven, 
 
 76 e When a man fees or hears any thing, without 
 
 * being then called upon to atteft it, yet, if he be afterwards 
 £ examined as a witnefs, he mull declare it, exaftly as it 
 1 was feen, and as it was heard. 
 
 77 £ One man, Untainted with covetoufnefs and other 
 ' vices may in fome cafes be the foie witnefs, and will have 
 
 * more weight than many women, becaufe female underftand- 
 1 ings are apt to waver ; or than many other men, who 
 
 * have been tarnifhed with crimes. 
 
 78 £ What witneffes declare naturally, or without bias , 
 
 * mud be received on trials ; but what they improperly fay, 
 c from fome unnatural bent, is inapplicable to the purpofes of 
 c juftice. 
 
 79 ‘The witneffes being affembled in the middle of 
 ‘ the courtroom, in the prefence of the plaintiff and the 
 £ defendant, let the judge examine them, after having ad- 
 ‘ dreffed them all together in the following manner : 
 
 80 “ What ye know to have been tranfa£ted in the 
 “ matter before us, between the parties reciprocally, declare 
 “ at large and with truth ; for your evidence in this caufe 
 “ is required.” 
 
 81 e A witnefs, who gives teftimony with truth, fhall at- 
 £ tain exalted feats of beatitude above, and the higheft fame 
 £ here below: fuch teftimony is revered by Brahma' him- 
 £ felf. 
 
 82 c The witnefs, who fpeaks falfely, fhall be faft bound 
 c under water in the fnaky cords of Varuna, and be whol- 
 
 * ly deprived of power to efcape torment during a hundred 
 
200 ON JUDICATURE; AND ON LAW, 
 
 c tranfmigrations : let mankind, therefore, give no falfe teflT 
 4 mony. 
 
 83 4 By truth is awitnefs cleared from fin; by truth is 
 4 juftice advanced : truth mull, therefore, be fpoken by wit- 
 * neftes of every clafs. 
 
 84 4 The foul itfelf is its own witnefs; the foul itfelf 
 4 is its own refuge : offend not thy confcious foul, the fu- 
 4 preme internal witnefs of men ! 
 
 85 4 The finful have faid in their hearts: 44 None fees 
 44 us.” Yes; the gods diftin£tly fee them; and fo does the 
 4 fpirit within their breaffs. 
 
 86 4 The guardian deities of the firmament, of the earth, 
 4 of the waters, of the human heart, of the moon, of the 
 4 fun, and of fire, of punifhment after death, of the winds, 
 4 of night, of both twilights, and of juftice, perfectly know 
 4 the ftate of all fpirits clothed with bodies. 
 
 87 4 In the forenoon let the judge, being purified, fe- 
 4 verally call on the twiceborn, being purified alfo, to declare 
 4 the truth, in the prefence of fome image a fymbolof the divi- 
 4 nity, and of Brahmens , while the witneffes turn their faces 
 4 either to the north or to the eaft. 
 
 88 4 To a Brahmen he muft begin with faying, 44 De- 
 4 clare;” to a CJhatriya, with faying 44 Declare the truth;” 
 
 4 to zVaifya, with comparing perjury to the crime of ftealing 
 4 kine, grain, or gold ; to a Sudra , with comparing it, in fome 
 4 or all of the following fentences, to every crime, that men can 
 4 commit. 
 
 89 44 Whatever places of torture have been prepared 
 44 for the flayer of a prieft, for the murderer of a woman 
 44 or of a child, for the injurer of a friend, and for an ungrate- 
 
PRIVATE AND CRIMINAL, 
 
 201 
 
 “ ful man, thofe places are ordained for a witnefs, who gives 
 ££ falfe evidence. 
 
 90 ££ The fruit of every virtuous a6t, which thou haft 
 “ done, O good man, fince thy birth, fhall depart from the<? 
 “ to dogs, if thou deviate in ipeech from the truth. 
 
 91 O friend to virtue, that fupreme fpirit, which thou 
 believeft one and the fame with thyfelf, refides in thy bo- 
 
 S£ fom perpetually, and is an allknowing infpe£tor of thy 
 “ goodnefs or of thy wickednefs. 
 
 92 54 If thou beeft not at variance, by Jp caking falfely , 
 tc with Yama* or the fubduer of all, with Vaivaswata, or 
 
 the pumflier, with tnat great divinity, who dwells in thy 
 ££ breaft, go not on a pilgrimage to the river Gangd, nor to the 
 u plains of Curu, for thou haft, no need of expiation. 
 
 93 Naked and fhorn, tormented with hunger and 
 ce thirft, and deprived of fight, fhall the man, who gives 
 C£ falfe evidence, go with a potfherd to beg food at the 
 “ door of his enemy. 
 
 94 ££ Headlong, in utter darknefs, fhall the impious 
 C£ wretch tumble into hell, who, being interrogated in a ju- 
 C£ dicial inquiry, anfwers one queftion falfely. 
 
 95 * £ He, who in a court of juftice gives an imperfect 
 account of any tranfatdion, or alferts a fact of which he 
 Was no eye witnefs, fhall receive pain inf cad of plea fare, 
 and reiemble a man, who eats fifli with eagernefs and fwal- 
 
 u lows the fharp bones. 
 
 90 - The gods are acquainted with no better mortal in 
 
 ££ this world, than the man, of whom the intelligent fpirit, 
 
 “ which pervades his body, has no diftruft, when he pre- 
 “ pares to give evidence. 
 
 Cc c 
 
202 
 
 ON JUDICATURE; AND ON LAW, 
 
 97 “ Hear, honeft man, from a juft enumeration in or- 
 
 “ der, how many kinfmen, in evidence of different forts, a 
 ce falfe witnefs kills, or incurs the guilt of killing'. 
 
 #98 “ He kills five by falfe teftimony concerning cattle 
 
 c< in general; he kills ten by falfe teftimony concerning 
 cf kine ; he kills a hundred by falfe evidence concerning 
 “ horfes, and a thoufand by falfe evidence concerning the 
 “ human race : 
 
 99 ie By fpeaking falfely in a caufe concerning gold, he 
 <£ kills the born and the unborn ; by fpeaking falfely con- 
 <c cerning land, he kills every thing animated : beware then 
 “ of fpeaking falfely in a caufe concerning land! 
 
 100 “ The fages have held falfe evidence concerning 
 “ water, and the poffeffion or enjoyment of women, equal 
 <c to falfe evidence concerning land ; and it is equally cri- 
 “ minal in caufes concerning pearls and other precious things 
 “ formed in water, and concerning all things made of 
 “ ftone. 
 
 101 “ Marking well all the murders, which are compre- 
 “ hended in the crime of perjury, declare thou the whole 
 “ truth with precihon, as it zcas heard, and as it zvas feen 
 “ by thee.” 
 
 102 ‘ Brahmens , who tend herds of cattle, who trade, 
 
 ‘ who pra&ife mechanical arts, who profefs dancing and 
 ‘ finging, who are hired fervants or ufurers, let the judge 
 
 * exhort and examine as if they were Siidras. 
 
 103 * In fome cafes, a giver of falfe evidence from a 
 ‘ pious motive, even though he know the truth, fhall not 
 
 * lofe a feat in heaven : fuch evidence wife men call the 
 c fpeech of the gods. 
 
PRIVATE AND CRIMINAL. 
 
 203 
 
 1 04 e Whenever the death of a man, who had not been a 
 ‘ grievous offender, either of the fervile, the commercial, the 
 
 * military, or the facerdotal, clafs, would be occafioned by 
 
 * true evidence, from the known rigour of the king , even though 
 
 * the fault arofe from inadvertence or err our, falfehood may be 
 ‘ fpoken : it is even preferable to truth. 
 
 105 e Such witneffes muft offer, as oblations to Saras- 
 ‘ watT, cakes of rice and milk addre fifed to the goddefs 
 c of fpeech ; and thus will they fully expiate that venial fin 
 c of benevolent falfehood : 
 
 106 * Or fuch a witnefs may pour clarified butter into 
 c the holy fire, according to the facred rule, hallowing it 
 £ with the texts called cufhmdndd , or with thofe which re- 
 
 * late to V aruna, beginning with ud; or with the three texts 
 c appropriated to the water-gods. 
 
 107 ( A man, who labours not under illnefs, yet comes 
 c not to give evidence in cafes of loans and the like, within 
 e three fortnights after due fummons , fhall take upon him- 
 1 felf the whole debt, and pay a tenth part of it as a fine 
 e to the king . 
 
 108 e The witnefs, who has given evidence, and to 
 ‘ whom, within feven days after, a misfortune happens from 
 1 difeafe, fire, or the death of a kinfman, fhall be con- 
 
 * demned to pay the debt and a fine. 
 
 109 e In cafes, where no witnefs can be had, between 
 
 * two parties oppofing each other, the judge may acquire a 
 e knowledge of the truth by the oath of the parties ; or if he 
 6 cannot otherwife perfe&ly afeertain it. 
 
 110 c By the feven great Rifhis, and by the deities them- 
 
 * felves, have oaths been taken for the purpofe of judicial 
 
ON JUDICATURE; AND ON LAW, 
 
 204 
 
 4 proof; and even Vasisht'ha , being accufed by Viswa'mitra 
 4 of murder, took an oath before the king Suda'man, fon of 
 4 Pjyavana. 
 
 111 4 Let no man of fenfe take an oath in vain, that is , 
 
 * not in a court of juflice, on a trifling occafion; for the man, 
 ‘ who takes an oath in vain, (hall be punifhed in this life and 
 
 * in the next : 
 
 112 c To women, however, at a time of dalliance, or 
 
 * on a propofal of marriage, in the cafe of grafs or fruit eat- 
 4 en by a cow, of wood taken for a facrifice, or of a pro- 
 4 mife made for the prefervation of a Brahmen , it is no 
 ‘ deadly fin to take a light oath. 
 
 113 4 Let the judge caufe a prieff to fwear by his vera- 
 ‘ city ; a foldier, by his horfe, or elephant, and his weapons ; 
 ‘ a merchant, by his kine, grain, and gold; a mechanick or 
 ‘ fervile man, by imprecating on his own head , ij he fpeak faljely , 
 4 all pofiible climes; 
 
 114 4 Or, on great occafions , let him caufe the party to 
 4 hold fire, or to dive under water, or feverally to touch 
 6 the heads of his children and wife : 
 
 115 4 He, whom the blazing fire burns not, whom the 
 
 * w r ater foon forces not up, or who meets w T ith no fpeedy mif- 
 
 * fortune, muff be held veracious in his teflimony on oath. 
 
 116 4 Of the fage Vatsa, w r hom his younger half bro- 
 
 * ther formerly attacked, as the fon of a fervile woman, the fire, 
 
 ( which pervades the world, burned not even a hair, by 
 4 reafon of his perfect veracity. 
 
 117 4 Whenever falfe evidence has been given in any 
 4 fuit, the king muff reverfe the judgement ; and whatever 
 
 * has been done, mull be confidered as undone. 
 
PRIVATE AND CRIMINAL. 
 
 205 
 
 118 * Evidence, given from covetoufnefs,from didra&ion 
 of mind, from terrour, from friendfhip, from lud,from wrath, 
 from ignorance, and from inattention, mult be held invalid. 
 
 119 4 The didin£tions of punifhment for a falfe witnefs 
 from either of thofe motives, I will now propound fully 
 and in order : 
 
 120 4 If he fpeak falfely through covetoufnefs, he {hall 
 be fined a thoufand panas ; if through didra£tion of mind, 
 two hundred andffty , or the lowed amercement; if through 
 terrour, two mean amercements ; if through friendfhip, four 
 times the lowed; 
 
 121 4 If through lull, ten times the lowed amercement; 
 if through wrath, three times the next, cr middlemojl ; if 
 through ignorance, two hundred complete ; if, through 
 inattention, a hundred only. 
 
 122 4 Learned men have fpecified thefe punifhments, 
 which were ordained by fage legidators for perjured witnedes, 
 with a view to prevent a failure of judice and to redrain 
 iniquity. 
 
 123 4 Let a jud prince banilh men of the three lower 
 clades, if they give falfe evidence, having fird levied the 
 fine ; but a Brahmen let him only banifh. 
 
 124 4 Menu, fon of the Selfexident, has named ten 
 places of punifhment, which are appropriated to the three 
 lower clades ; but a Brahmen mud depart from the realm 
 unhurt in any one of them : 
 
 125 4 The part of generation, the belly, the tongue, the 
 two hands, and, fifthly, the two feet, the eye, the nofe, 
 both ears, the property, and, in a capital cafe , the whole 
 body. 
 
 Ddd 
 
20 6 ON JUDICATURE; AND ON LAW, 
 
 126 ‘ Let the king, having confidered and afcertained 
 e the frequency of a fimilar offence, the place and time, 
 e the ability of the criminal to pay or Jujfer , and the crime 
 4 itfelf, caufe punifhment to fall on thofe alone, who de- 
 ‘ ferve it. 
 
 127 ‘ Unjuft punifhment deftroys reputation during life 
 6 and fame after death ; it even obftru&s, in the next life, 
 ‘ the path to heaven : unjuft punifhment, therefore, let the 
 
 king by all means avoid. 
 
 128 ‘A king, who infli&s punifhment on fuch as de- 
 
 * ferve it not, and infli&s no punifhment on fuch as deferve 
 ‘ it, brings infamy on himfelf, while he lives, and fhall 
 
 * fink, when he dies, to a region of torment. 
 
 129 ‘ Firft, let him punifh by gentle admonition ; af- 
 c terwards, by harfh reproof; thirdly, by deprivation of 
 
 * property ; after that, by corporal pain : 
 
 130 4 But, when even by corporal punifhment he can- 
 
 * not reftrain fuch offenders, let him apply to them all the 
 4 four modes with rigour. 
 
 131 6 Those names of copper, filver, and gold weights, 
 4 which are commonly ufed among men for the purpofe 
 ‘ of worldly bufmefs, I will now comprehenfively ex- 
 c plain. 
 
 132 c The very fmall mote, which may be difcemed in 
 4 a funbeam paffing through a lattice, is the leaft vifible 
 4 quantity, and men call it a trafarcnu : 
 
 1 33 4 Eight of thofe trajarenus are fuppofed equal in 
 
 * weight to one minute poppyfeed ; three of thofe feeds are 
 
 * equal to one black muftardfeed ; and three of thofe laft, 
 
 * to a white muftardfeed : 
 
PRIVATE AND CRIMINAL. 
 
 207 
 
 134 * Six white muftardfeeds are equal to a middle 
 fized barleycorn ; three fuch barleycorns to one rallied , 
 or feed of the Gunja ; five raElicas of gold are one mafia , 
 and fixteen fuch mafias , one fuverna ; 
 
 1 35 6 Four Juvernas make a pala ; ten p alas, a dharana; 
 but two ratticas of filver, weighed together, are confider- 
 ed as one mafiaca; 
 
 1 36 * Sixteen of thofe majhacas are a filver dharana , or 
 pur ana ; but a carfha , or eighty ratticas, of copper is called 
 a pana or carjhapana . 
 
 137 4 Ten dharanas of filver are known by the name 
 of a fatamana ; and the weight of four Juvernas has alfo 
 the appellation of a niflica. 
 
 138 4 Now two hundred and fifty pan as are declared to 
 be the firft or lowejl amercement; five hundred of them 
 are confidered as the mean ; and a thoufand, as the higheft. 
 
 139 4 A debt being admitted by the defendant, he muffc 
 pay five in the hundred, as a fine to the king ; but, if it be 
 denied and proved, twice as much : this law was ena£ted 
 by Menu. 
 
 140 ^ A lender of money may take, in addition to his 
 capital, the interefi: allowed by Vasisht'ha, that is, an eigh- 
 tieth part of a hundred, or one and a quarter, by the 
 month, if he have a pledge ; 
 
 141 4 Or, if he have no pledge, he may take two in the 
 hundred by the month, remembering the duty of good men : 
 for, by thus taking two in the hundred, he becomes not 
 a finner for gain. 
 
 142 4 He may thus take, in proportion to the rifk, and in 
 the dire£l order of the claffes, two in the hundred from a 
 
208 ON JUDICATURE; AND ON LAW, 
 
 4 priejl , three from a foldier, four from a merchant , and five 
 4 from a mechanick or fervile man , but never more, as inte- 
 
 * reft by the month. 
 
 143 4 If he take a beneficial pledge, or a pledge to be 
 4 ufed for his profit , he muft have no other intereft on the 
 4 loan ; nor, after a great length of time, or when the profits 
 4 have amounted to the debt , can he give or fell fuch a pledge, 
 
 * though he may affign it in pledge to another . 
 
 144 4 A pledge to be kept only muft not be ufed by force, 
 
 * that is againfl confent : the pawnee fo ufing it muft give up 
 4 his whole intereft, or muft fatisfy the pawner, if it be 
 4 fpoiled or worn out , by paying him the original price of it ; 
 4 otherwife, he commits a theft of the pawn. 
 
 14 5 4 Neither a pledge zuithout limit , noradepofit, are 
 4 loft to the owner by lapfe of time : they are both recover- 
 
 * able, though they have long remained with the bailee. 
 
 146 4 A milch cow, a camel, a riding horfe, a bull or 
 4 other beafi , which has been fent to be tamed for labour, 
 4 and other things ufed with friendly affent, are not loft, by 
 4 length of time to the owner. 
 
 14 7 4 In general , whatever chattel the owner fees en- 
 
 4 joyed by others for ten years, while, though prefent, he 
 4 fays nothing, that chattel he fhall not recover : 
 
 148 4 If he be neither an idiot, nor an infant under 
 4 the full age of fifteen years, and if the chattel be ad- 
 4 verfely poffefTed in a place, where he may fee it, his pro- 
 4 perty in it is extinft by law, and the adverfe pofTefTor fhall 
 4 keep it. 
 
 149 4 A pledge, a boundary of land, the property of 
 4 an infant, a depofit either open or in a cheft fealed, fe- 
 
PRIVATE AND CRIMINAL. 
 
 209 
 
 male flaves, the wealth of a king, and of a learned Brahmen , 
 are not loll; in confequence of adverfe enjoyment. 
 
 150 £ The fool, who fecretly ufes a pledge without, 
 though not againjl * the afient of the owner, Ihall give up 
 half of his intereft, as a compenfation for fuch ufe. 
 
 151 c Interest on money, received at once, not month 
 by month , or day by day , as it ought , muft never be more than 
 enough to double the debt, that is, more than the amount of 
 the principal paid at the fame time : on grain, on fruit, on 
 wool or hair, on beads of burden, lent to be paid in the 
 fame kind of equal value , it muft not be more than enough 
 to make the debt quintuple. 
 
 152 e Stipulated intereft beyond the legal rate, and dif- 
 ferent from the preceding rule, is invalid ; and the wife call 
 it an ufurious way of lending : the lender is entitled at mofl 
 to five in the hundred. 
 
 153 c Let no lender for a month, or for two or three months, 
 at a certain inter efl, receive fuch intereft beyond the year; 
 nor any intereft, which is unapproved ; nor intereft upon 
 intereft by previous agreement ; nor monthly intereft exceed- 
 ing in time the amount of the principal; nor intereft; 
 exa&ed from a debtor as the price of the rifk, when there is 
 no publick danger or dijlrefs ; nor immoderate profits from 
 a pledge to be ufed by way of intereft. 
 
 154 6 He, who cannot pay the debt at the fxed time, 
 and willies to renew the contra£l, may renew it in wri- 
 ting, with the creditors ajfent, if he pay all the intereft then 
 due ; 
 
 155 ‘ But if, by fome unavoidable accident, he cannot pay 
 the whole intereft, he may infert as principal in the renew- 
 
 E e e 
 
210 ON JUDICATURE; AND ON LAW, 
 
 4 ed contraft fo much of the intereft accrued as he ought 
 4 to pay. 
 
 156 ‘A lender at intereft on the rijk of fafe carriage, 
 4 who has agreed on the place and time, fhall not 
 4 receive fuch intereft, if by accident the goods are not 
 4 carried to the place, or within the time : 
 
 1 57 4 Whatever intereft, or price of the rijk , fhall be 
 
 * fettled between the parties , by men well acquainted with fe'a* 
 4 voyages or journies by land, with times and with places, 
 £ fuch intereft fhall have Wal force. 
 
 O 
 
 158 c The man, who becomes furety for the appearance 
 4 of a debtor in this world, and produces him not, fhall pay 
 ‘ the debt out of his own property ; 
 
 159 c But money, due by a furety, or idly promifed to 
 4 muficians and attrefjes , or loft at play, or due for fpirituous 
 
 * liquors, or what remains unpaid of a fine or toll, the fon 
 
 * of the furety^ fhall not in general be obliged to pay: 
 
 160 * Such is the rule in cafes of a furety for appearance 
 4 or good behaviour ; but, if a furety for payment Ihould die, 
 
 * the judge may compel even his heirs to difcharge the debt. 
 
 161 4 On what account then is it, that, after the death 
 4 of a furety other than for payment, the creditor may 
 4 in one cafe demand the debt of the heir , all the affairs of 
 4 the deceafed being known and proved ? 
 
 162 4 If the furety had received money from the debt- 
 4 or, and had enough to pay the debt, the fon of him, who 
 4 fo received it, fhall difcharge the debt out of his inherited 
 4 property : this is a facred ordinance. 
 
 \ 163 4 A contra6l made by a perfon intoxicated or in- 
 
 4 fane, or grievoufly difordered, or wholly dependent, by an 
 
PRIVATE AND CRIMINAL. 
 
 211 
 
 * infant or a decrepit old man, or in the name of another by 
 
 * a perfon without authority, is utterly null. 
 
 164 * That plaint can have no effeft, though it may be 
 
 * fupported by evidence, which contains a caufe of aftion 
 ‘ inconfiftent with pofitive law or with fettled ufage. 
 
 165 4 When the judge difcovers a fraudulent pledge 
 c or fale, a fraudulent gift and acceptance, or in whatever 
 
 * other cafe he detefts fraud, let him annul the whole 
 c tranfaftion. 
 
 166 4 If the debtor be dead, and if the money borrowed 
 ‘ was expended for the ufe of his family, it mull be paid 
 4 by that family, divided or undivided, out of their own 
 4 eflate. 
 
 167 4 Should even a (lave make a contraft in the name 
 4 of his abfent wafer for the behoof of the family, that 
 4 mailer, whether in his own country or abroad, (hall not 
 
 * refcind it. 
 
 168 4 What is given by force to a man who cannot accept 
 4 it legally , what is by force enjoyed, by force caufed to be 
 4 written, and all other things done by force or againf free 
 4 confent , Menu has pronounced void. 
 
 169 4 Three are troubled by means of others, namely 
 4 witnefles, fureties, and infpeftors of caufes, and four col- 
 4 left wealth flowly, with benefit to others, a Brahmen , a 
 4 moneylender, a merchant, and a king. 
 
 1 70 4 Let no king, how indigent foever, take any thing, 
 
 4 which ought not to be taken ; nor let him, how wealthy 
 4 foever, decline taking that, which he ought to take, be 
 4 it ever fo fmall : 
 
 171 4 By taking what ought not to be taken, and by re- 
 
212 
 
 ON JUDICATURE; AND ON LAW, 
 
 * fufing what ought to be received, the king betrays his own 
 4 weaknefs, and is loft both in this world and in the next ; 
 
 172 4 But by taking his due, by adminiftering juftice, 
 4 and by protecting the weak, the king augments his own 
 4 force, and is exalted in the next world and in this. 
 
 173 4 Therefore, let the king, like Yama, refigning 
 4 what may be pleafmg or unpleafing to himfelf, live by the 
 4 ftrift rules of Yama, his anger being repreffed, and his or- 
 4 gans kept in fubjeftion. 
 
 1 74 4 That evilminded king, who, through infatuation, 
 
 4 decides caufes with injuftice, his enemies, through the dijaj * 
 4 fettion of his people , quickly reduce to a ftate of depen- 
 4 dence ; 
 
 1 75 4 But him, who, fubduing both lull and wrath, ex- 
 4 amines caufes with juftice, his people naturally feek, as ri* 
 4 vers the ocean. 
 
 176 4 The debtor, who complains before the king, that 
 4 his creditor has recovered the debt by his own legal aft, 
 4 as beforementioned, fhall be compelled by the king to pay a 
 4 quarter of the fum as a fine , and the creditor fhall be left in 
 4 poffeftion of his own. 
 
 177 4 Even by perfonal labour fhall the debtor pay 
 4 what is adjudged, if he be of the fame clafs with the cre- 
 4 ditor, or of a lower ; but a debtor of a higher clafs muft 
 4 pay it according to his income by little and little. 
 
 178 4 By this fyftem of rules let the king decide, with 
 4 equal juftice, all difputes between men oppofing each other, 
 4 having afeertained the truth by evidence or the oaths of 
 4 the parties. 
 
 179 4 A sensible man fhould make a depofit with 
 
PRIVATE AND CRIMINAL. 
 
 213 
 
 1 fome perfon of high birth, and of good morals, well acquaint- 
 4 ed with law, habitually veracious, having a large family, 
 4 wealthy and venerable. 
 
 180 e Whatever thing, and in whatever manner, a per- 
 4 fon fhall depofit in the hands of another, the fame thing, 
 4 and in the fame manner, ought to be received back by the 
 * owner : as the delivery was , fo mujl be the receipt. 
 
 181 c Pie, who reftores not to the depofitor, on his re- 
 4 quell, what has been depofited, may firft be tried by the 
 4 judge in the following manner , the depofitor himfelf being 
 4 abfent. 
 
 182 4 On failure of witnelfes, let the judge a6lually de- 
 4 pofit gold, or precious things , with the defendant by the art- 
 4 ful contrivance of fpies, who have palled the age of child- 
 4 hood, and whofe perfons are engaging : 
 
 183 4 Should the defendant reltore that depofit in the 
 4 manner and fhape, in which it was bailed by the fpies , there 
 4 is nothing in his hands, for which others canjuftly accufe 
 4 him; 
 
 184 4 But if he reilore not the gold, or precious things, 
 4 as he ought, to thofe emilfaries, let him be apprehended 
 4 and compelled to pay the value of both depofits : this is 
 4 a fettled rule. 
 
 185 4 A depofit, whether fealed up or not, fhould never 
 4 be redelivered, while the depofitor is alive, to his heir 
 4 apparent or prefumptive : both forts of depofits, indeed, 
 4 are extinft, or cannot be demanded by the heir , if the depofitor 
 4 die, in that cafe ; but not, unlefs he die, for , fhould the heir 
 4 apparent keep them, the depofitor himfelf may fue the bailee : 
 
 186 4 But, if a depofitary by his own free a6t fhall 
 
 F f f 
 
214 
 
 ON JUDICATURE; AND ON LAW, 
 
 4 deliver a depofit to the heir of a deceafed bailor, he muft 
 4 not be haraffed with claims of a fmilar kind , either by 
 4 the king, or by that heir ; 
 
 187 4 And, if fmilar claims he made , the king muft de- 
 4 cide the queftions after friendly admonition, without having 
 4 recourfe to artifice ; for, the honeft difpofition of the man 
 4 being* proved, the judge muft proceed with mildnefs. 
 
 188 4 Such is the mode of afcertaining the right in all 
 • thefe cafes of a depofit : in the cafe of a depofit fealed 
 4 up, the bailee fhall incur no cenfure on the redelivery , 
 4 unlefs he have altered the feal or taken out fomething. 
 
 189 4 If a depofit be feized by thieves, or deflroyed by 
 4 v ermine, or wafhed away by water, or confumed by fire, 
 4 the bailee fhall not be obliged to make it good, unlefs he 
 4 took part of it for himfelf. 
 
 190 4 The defendant, who denies a depofit, and the 
 4 plaintiff, who afferts it, let the king try by all forts of ex- 
 4 pedients, and by the modes of ordeal prefcribed in the Veda. 
 
 191 4 He, who reftores not a thing really depofited, and 
 4 he, who demands what he never bailed, fhall both, for a 
 4 fecond offence , be punifhed as thieves, if gold, pearls, or the 
 4 like he demanded; or, in the cafe of a trifling demand, fhall 
 4 pay a fine equal to the value of the thing claimed : 
 
 192 4 For the firft offence, the king fhould compel a 
 4 fraudulent depofitary, without any diftin£tion between a 
 4 depofit under feal or open, to pay a fine equal to its value. 
 
 193 4 That man, who, by falfe pretences, gets into his 
 4 hands the goods of another, fhall, together with his ac- 
 4 complices, be punifhed by various degrees of whipping or 
 4 mutilation, or even by death. 
 
PRIVATE AND CRIMINAL. 
 
 215 
 
 194 * Regularly , a depofit fhould be produced, the fame 
 in kind and quantity as it was bailed, by the fame and 
 to the fame perfon, by whom and from whom it was re- 
 ceived, and before the fame company, z oho were zuitneffes 
 to the depofit: he who produces it in a different manner, 
 ought to be fined ; 
 
 195 c But a thing, privately depofited, fhould be private- 
 ly reflored by and to the perfon, by and from whom it 
 was received : as the bailment was , fo Jhould be the deli- 
 very, according to a rule in the V eda. 
 
 1 96 c Thus let the king decide caufes concerning a de- 
 pofit, or a friendly loan for ufe, without fhowing rigour 
 to the depofitary. 
 
 197 ‘ Him, who fells the property of another man, 
 without the affent of the owner; the judge fhall not admit 
 as a competent witnefs, but fhall treat as a thief, who 
 pretends that he has committed no theft : 
 
 198 { If, indeed, he be a near kinfman of the owner, 
 he fhall be fined fix hundred panas ; but, if he be neither 
 his kinfman nor a claimant under him, he commits an 
 offence equal to larciny. 
 
 1 99 c A gift or fale, thus made by any other than the 
 true owner, muff, by a fettled rule, be confidered, in ju- 
 dicial proceedings, as not made. 
 
 200 e Where occupation for a time fhall be proved, 
 but no fort of title fhall appear, the fale cannot be J up ported : 
 title, not occupation, is effential to its fupport; and this 
 rule alfo is fixed. 
 
 201 £ He, who has received a chattel, by purchafe in 
 open market, before a number* of men, juflly acquires the 
 
21 6 
 
 ON JUDICATURE; AND ON LAW, 
 
 4 abfolute property, by having paid the price of it, if he can 
 
 4 produce the vendor ; 
 
 202 4 But, if the vendor be not producible, and the 
 4 vendee prove the publick fale, the latter mull be difmilfed 
 4 by the king without punifhment ; and the former owner, 
 4 who loft the chattel, may take it back on paying the vendee 
 
 £ half its value . 
 
 203 4 One commodity, mixed with another, fhall ne- 
 4 ver be fold as unmixed ; nor a bad commodity, as good ; 
 4 nor lefs than agreed on ; nor any thing kept at a diflance 
 4 or concealed, left Jome defedl in it Jhould he dif covered. 
 
 204 4 If, after one damfel has been fhown, another be 
 4 offered to the bridegroom, who had pur chafed leave to 
 4 marry her from her next kinfman , he may become the huf- 
 4 band of both for the fame price: this law Menu or- 
 4 dained. 
 
 205 4 The kinfman, who gives a damfel in marriage, 
 4 having firft openly told her blemifhes, whether fhe be in- 
 4 fane, or difordered with elephantiafis, or defiled by con- 
 4 nexion with a man, fhall fuffer no punifhment. 
 
 206 4 If an officiating prieft, a&ually engaged in a 
 4 facrifice, abandon his work, a fhare only, in proportion to 
 4 his work done, fhall be given to him by his partners in 
 4 the bufinefs, out of their common pay : 
 
 207 4 But, if he difcontinue his work zvithout fraud, af- 
 4 ter the time of giving the facrificial fees, he may take his 
 c full fhare, and caufe what remains to be performed by ano- 
 4 ther prieft. 
 
 208 4 Where, on the performance of folemn rites, a 
 4 fpecifick fee is ordained for each part of them, fhall he 
 
PRIVATE AND CRIMINAL. 
 
 217 
 
 alone, who performs that part, receive the fee, or fhall 
 all the priefls take the perquifites jointly ? 
 
 209 4 At feme holy rites, let the reader of the Yajurveda 
 take the car. and the Brahma , or fuperintending prieft, the 
 horfe ; or, on another occajion , let the reader of the Rigvtda 
 take the horfe, and the chanter of the Samave'da receive 
 the carriage, in which the purchafed materials of the fa- 
 crifice had been brought. 
 
 210 6 A hundred cows being dijlributable among fixteen priefls, 
 the four chief, or JirJl Jet, are entitled to near half, or 
 forty-eight ; the next four, to half of that number; the 
 third fet, to a third part of it ; and the fourth fet, to a 
 quarter : 
 
 211 4 According to this rule, or in proportion to the 
 work , mull allotments of fhares be given to men here be- 
 low, who, though in conjun£tion, perform their feveral parts 
 of the bufinefs. 
 
 212 4 Should money or goods be given, or promifed 
 as a gift , by one man to another, who alks it for fome re- 
 ligious a£t, the gift fhall be void, if that act be not after- 
 wards performed : 
 
 213 4 If the money be delivered, and the receiver, 
 through pride or avarice, refufe in that cafe to return it, 
 he (hall be fined one fuverna by the king, as a punifhment 
 for his theft. 
 
 214 4 Such, as here declared, is the rule ordained for 
 withdrawing what has been given : I will, next, propound 
 the law for nonpayment of wages. 
 
 215 4 That hired fervant or workman, who, not 
 from any diforder but from infolence, fails to perform his 
 
21 8 ON JUDICATURE; AND ON LAW, 
 
 ‘ work according to his agreement, {hall be fined eight 
 4 ratticas, and his wages or hire fhall not be paid. 
 
 216 4 But, if he be really ill, and, when reftored to 
 ‘ health, fhall perform his work according to his original 
 ‘ bargain, he fhall receive his pay even for a very long time : 
 
 217 1 Yet, whether he be fick or well, if the work fti* 
 4 pulated be not performed by another Jor him or by himfelf , 
 4 his whole wages are forfeited, though the work want but 
 4 a little of being complete. 
 
 218 4 This is the general rule concerning work under- 
 4 taken for wages or hire: next, I will fully declare the 
 4 law concerning fuch men as break their promifes. 
 
 219 4 The man, among the traders and other in- 
 4 habitants of a town or diftrict, who breaks a promife 
 4 through avarice, though he had taken an oath to perform 
 4 it, let the king banifh from his realm: 
 
 220 4 Or, according to circwnflances , let the judge, hav- 
 1 ing arrefted the promifebreaker, condemn him to pay fix 
 4 nijhcas , or four fuvernas , or one Jatamana of filver, or 
 4 all three if he deferve fuch a fine . 
 
 221 4 Among all citizens and in all daffies, letajufi: 
 4 king obferve this rule for impofing fines on men, who 
 4 fhall break their engagements. 
 
 222 4 A man, who has bought or fold any thing 
 4 in this world, that has a fixed price and is not perifiable, as 
 4 land or metals , and wifhes to refcind the contra6l, may 
 4 give or take back fuch a thing within ten days ; 
 
 223 4 But, after ten days, he fhall neither give nor 
 6 take it back : the giver or the taker, except by confent , fhall 
 4 be fined by the king fix hundred panas . 
 
PRIVATE AND CRIMINAL. 
 
 219 
 
 224 ‘ The king himfelf fhall take a fine of ninety- fix 
 c panas from him, who gives a blemifhed girl in marriage Jor 
 
 * a reward, without avowing her blemifh ; 
 
 225 ‘ But the man, who, through malignity, fays of 
 ‘ a damfel, that fhe is no virgin, fhall be fined a hundred 
 c panas, if he cannot prove her defilement. 
 
 226 c The holy nuptial texts are applied folely to vir- 
 
 * gins, and no where on earth to girls, who have loft their 
 e virginity ; fmee thofe women are in general excluded from 
 fi legal ceremonies : 
 
 227 6 The nuptial texts are a certain rule in regard to 
 ‘ wedlock ; and the bridal contra£t is known by the learned 
 
 * to be complete and irrevocable on the feventh ftep of the 
 
 * married pair , hand in hand , after thofe texts have been pro - 
 c nounced. 
 
 228 ‘By this law, in all bufinefs whatever here below, 
 c muft the judge confine, within the path of re&itude, a per- 
 e fon inclined to refeind his contra6i of fale and purchafe. 
 
 229 ‘I now will decide exa&ly, according to prin- 
 6 ciples of law, the contefts ufually arifing from the fault 
 « of fuch as own herds of cattle, and of fuch as are hired 
 ‘ to keep them. 
 
 230 ‘By day the blame falls on the herdfman; by 
 ‘ night on the owner, if the cattle be fed and kept in his own 
 ‘ houfe; but, if the place of their food and cuftody be differ- 
 ‘ ent, the keeper incurs the blame. 
 
 231 ‘ That hired fervant, whofe wages are paid with 
 ‘ milk, may, with the affent of the owner, milk the bell 
 
 * cow out of ten : fuch are the wages of herdfmen, unlefs 
 c they be paid in a different mode. 
 
220 ON JUDICATURE; AND ON LAW, 
 
 232 4 The herdfman himfelf fhall make good the lofs 
 c of a bead, which through his want of due care has ftrayed, 
 4 has been deftroyed by reptiles, or killed by dogs, or has 
 4 died by falling into a pit; 
 
 233 4 But he fhall not be compelled to make it good, 
 4 when robbers have carried it away, if, after frefh procla- 
 £ mation and purfuit, he give notice to his maker in a pro- 
 4 per place and feafon. 
 
 234 4 When cattle die, let him carry to his maf- 
 
 4 ter their ears, their hides, their tails, the Ikin be- 
 4 low their navels, their tendons, and the liquor exuding 
 4 from their foreheads : let him alfo point out their 
 
 4 limbs. 
 
 235 4 A flock of goats or of fheep being attacked by 
 4 wolves, and the keeper not going to repel the attack , he fhall 
 4 be refponfible for every one of them, which a wolf fhall 
 4 violently kill ; 
 
 236 4 But, if any one of them, while they graze toge- 
 c ther near a wood, and the fhepherd keeps them in or- 
 4 der, fhall be fuddenly killed by a wolf fpringing on it, he 
 4 fhall not in that cafe be refponfible. 
 
 237 4 On all fides of a village or fmall town, let a fpace 
 4 be left for pafture, in breadth either four hundred cubits, 
 
 4 or three calls of a large flick ; and thrice that fpace round 
 4 a city or confiderable town : 
 
 238 4 Within that pafture ground, if cattle do any da- 
 4 mage to ^rain in a field unenclofed with a hedge, the king 
 
 oO O' O 
 
 4 fhall not pun i f!i the herdfmen. 
 
 239 4 Let the owner of the field enclofe it with a hedge 
 4 of thorny plants , over which a camel could not look ; and 
 
PRIVATE AND CRIMINAL. 
 
 221 
 
 * let him flop every gap, through which a dog or a boar 
 4 could thruft his head. 
 
 240 c Should cattle, attended by a herdfman, do mif- 
 4 chief near a highway, in an enclofed field or near the vil- 
 c lage, he fhall be fined a hundred panas ; but againft cattle, 
 
 4 which have no keeper, let the owner of the field fecure it. 
 
 241 4 In other fields, the owner of cattle doing mif chief 
 4 fhall be fined one pana and a quarter ; but, in all places, 
 
 ‘ the value of the damaged grain muft be paid : fuch is the 
 4 fixed rule concerning a hulbandman, 
 
 242 4 For damage by a cow before ten days have paf- 
 4 fed fince her calving, by bulls kept for impregnation, and 
 4 by cattle confecrated to the deity, whether attended or un- 
 4 attended, Menu has ordained no fine. 
 
 243 4 If land be injured, by the fault of the farmer 
 4 himfelf, as if he fails to fow it in due time , he fhall be fined 
 4 ten times as much as the king’s fhare of the crop , that might 
 4 otherwife have been raifed ; but only five times as much, if 
 4 it was the fault of his fervants without his knowledge. 
 
 244 4 Thefe rules let a juft prince obferve in all cafes of 
 4 tranfgreflion by matters, their cattle* and their herdfmen. 
 
 245 4 If a conteft arife between two villages, or landhol - 
 4 ders , concerning a boundary* let the king, or his judge , 
 
 4 afcertain the limits in the month of Jyaifht’ha , when the 
 4 landmarks are feen more diftin&ly. 
 
 246 4 When boundaries firft are efablijhed, let ftrong trees 
 4 be planted on them, Vat as, Pippalas , Palafas , Salmalis, Salas , 
 
 4 or Talas ; or fuch trees (like the Udumbara or Vajradruj as 
 4 abound in milk ; 
 
 247 4 Or cluftering Ihrubs, or Venus of different forts, 
 
 H h h 
 
222 
 
 ON JUDICATURE; AND ON LAW, 
 
 * or Sajm-trces, and creepers, or Saras , and clumps of Cubja - 
 4 cas: and mounds of earth fhould be raifed on them; fo 
 ‘ that the landmark may not eafily perifh : 
 
 248 4 Lakes and wells, pools and dreams, ought alfo 
 4 to be made on the common limits, and temples dedicated 
 4 to the gods. 
 
 249 4 The perfons concerned, rerle£Lng on the perpe- 
 4 tual trefpafles committed by men here below through 
 4 ignorance of boundaries, fhould caufe other landmarks 
 4 to be concealed under ground : 
 
 250 4 Large pieces of done, bones, tails of cows, bran, 
 
 4 alhes, potfherds, dried cowdung, bricks and tiles, char- 
 4 coal, pebbles, and fand, 
 
 251 4 And fubdances of all forts, which the earth cor- 
 4 rodes not even in a long time, fhould be placed in jars 
 4 not appearing above ground on the common boundary. 
 
 252 4 By fuch marks, or by the courfe of a dream, and 
 4 long continued poffedion, the judge may afeertain the 
 4 limit between the lands of two parties in litigation : 
 
 253 4 Should there be a doubt, even on the infpe&ion 
 4 of thofe marks, recourfe mud be had, for the decifion of 
 4 fuch a conted, to the declarations of witnedes. 
 
 254 4 Thofe witnedes mud be examined concerning 
 4 the landmarks, in the prefence of all the townfmen or 
 4 villagers, or of both the contending parties : 
 
 255 4 What the witnedes, thus adembled and interro- 
 4 gated, lhall pofitivPly declare concerning the limits, mud 
 4 be recorded in writing, together with all their names. 
 
 2 56 4 Let them, putting earth on their heads, wearing 
 4 chaplets of red flowers and clad in red mantles, be (Worn 
 
PRIVATE AND CRIMINAL. 
 
 223 
 
 by the reward of all their feveral good a£lions, to give 
 correft evidence concerning the metes and bounds. 
 
 257 4 Veracious witneffes, who give evidence as the 
 law requires, are abfolved from their fms ; but fuch, as 
 give it unjuftly, fhall each be fined two hundred panas, 
 
 258 4 If there be no witneffes, let four men, who dwell 
 on all the four fides of the two villages, make a decifion 
 concerning the boundary, being duly prepared, like the 
 witnef]es 3 in the prefence of the king. 
 
 259 e If there be no fuch neighbours on all fides, nor 
 any men, whofe anceftors had lived there fince the vil- 
 lages were built, nor other inhabitants of towns, who can 
 give evidence on the limits, the judge mult examine the 
 following men, who inhabit the woods ; 
 
 260 4 Hunters, fowlers, herdfmen, fifhers, diggers for 
 roots, catchers of fnakes, gleaners, and other forefters : 
 
 261 4 According to their declaration, when they are 
 duly examined, let the king with precifion order land- 
 marks to be fixed on the boundary line between the two 
 villages. 
 
 262 4 As to the bounds of arable fields, wells or pools, 
 gardens and houfes, the teftimony of next neighbours on 
 every fide mull be confidered as the belt means of deci- 
 fion : 
 
 263 4 Should the neighbours fay any thing untrue, 
 when two men difpute about a landmark, the king fhall 
 make each of thofe witneffes pay the middlemoft of the 
 three ufual amercements. 
 
 264 4 He, who, by means of intimidation, fhall poffefs 
 himfelf of a houfe, a pool, a field, or a garden, fhall be 
 
224 ON JUDICATURE; AND ON LAW, 
 
 * fined five hundred panas; but only two hundred, if he 
 c trefpafled through ignorance of the right . 
 
 265 ‘If the boundary cannot be otherwife afcertain- 
 ‘ ed, let the king, knowing what is juft, that is , without 
 ‘ partiality , and confulting the future benefit of both parties, 
 ‘ mark a boundline between their lands : this is a fettled 
 ‘ law. 
 
 266 « Thus has the rule been propounded for decifions 
 ‘ concerning landmarks: I, next, will declare the law 
 ‘ concerning defamatory words. 
 
 267 ‘ A Soldier, defaming a prieft, fhall be fined a 
 
 * hundred panas; a merchant, thus offending, an hundred 
 6 and fifty, or two hundred : but, for fuck an offence , a me- 
 ‘ chanick or fervile man fhall be whipped. 
 
 268 ‘A prieft fhall be fined five hundred, if he flan- 
 ‘ der a foldier ; twenty-five, if a merchant ; and twelve, 
 c if he flander a man of the fervile clafs. 
 
 269 c For abufing one of the fame clafs, a twiceborn 
 
 * man fhall be fined only twelve ; but for ribaldry not to be 
 « uttered, even that and every fine fhall be doubled. 
 
 270 ‘ A onceborn man, who infults the twiceborn with 
 6 grofs inve&ives, ought to have his tongue flit; for he 
 ‘ fprang from the loweft part of Brahma' : 
 
 271 ‘ If he mention their names and clafles with con- 
 ‘ tumely, as if he fay “ Oh ! De'vadatta, thou refufe of 
 “ Brahmens,” an iron ftyle, ten fingers long, fhall be thruft 
 ‘ redhot into his mouth. 
 
 272 c Should he, through pride, give inftru&ion to 
 ‘ priefts concerning their duty, let the king order fome 
 ‘ hot oil to be dropped into his mouth and his ear. 
 
PRIVATE AND CRIMINAL. 
 
 22 5 
 
 273 4 He, who falfely denies, through infolence, the 
 facred knowledge, the country, the clafs, or the corporeal 
 inveftiture of a man equal in rank , fhall be compelled to 
 pay a fine of two hundred panas. 
 
 274 4 If a man call another blind with one eye, or 
 lame, or defective in any fimilar way, he {hall pay the 
 fmall fine of one pana, even though he {peak truth. 
 
 275 4 He fhall be fined a hundred, who defames his 
 mother, his father, his wife, his brother, his fon, or his 
 preceptor ; and he, who gives not his preceptor the way. 
 
 276 4 l or mutual abufe by a prieft and a foldier, this 
 fine mull be impcfed by a learned king; the loweft 
 amercement on the prieft, and the middlemoft on the 
 foldier. 
 
 277 4 Such exa&ly, as before mentioned, muft be the pu- 
 nifhment of a merchant and a mechanick, in refpe£t of 
 their feveral clafles, except the flitting of the tongue: this 
 is a fixed rule of punifhment. 
 
 278 4 Thus fully lias the law been declared for the 
 punifttment of defamatory fpeech : I will, next, propound 
 the eftablifhed law concerning aflault and battery. 
 
 2 79 ‘ With whatever member a lowborn man fhall 
 aflault or hurt a fuperiour, even that member of his muft: 
 be flit, or cut more or lefs in proportion to the injury : this 
 'is an ordinance of Menu. 
 
 280 4 He, who raifes his hand or a ftaff againft another, 
 {hall have his hand cut; and he, who kicks another in 
 wrath, fhall have an incifion made in his foot. 
 
 281 4 A man of the loweft clafs, who {hall infolently 
 place himfelf on the fame feat with one of the higheft, 
 
 I i i 
 
226 ON JUDICATURE; AND ON LAW, 
 
 4 fhall either be banifhed with a mark on his hinder parts, 
 
 4 or the king fhall caufe a gafh to be made on his buttock : 
 
 282 4 Should he fpit on him through pride, the king 
 4 fhall order both of his lips to be gafhed; fhould he urine 
 4 on him, his penis ; fhould he break wind againft him, his 
 4 anus. 
 
 283 * If he feize the Brahmen by the locks, or by the 
 4 feet, or by the beard, or by the throat, or by the fcrotum, 
 4 let the king without hefitation caufe incifions to be made 
 4 in his hands. 
 
 284 4 If any man fcratch the fkin of his equal in dafs , or 
 4 fetch blood from him , he fhall be fined a hundred panas ; 
 4 if he wound a mufcle, fix nifhcas : but, if he break a bone, 
 4 let him be inflantly banifhed. 
 
 285 4 According to the ufe and value of all great 
 4 trees, muff a fine be fet for injuring them : this is an efta- 
 4 blifhed rule, 
 
 286 4 If a blow, attended with much pain, be given 
 4 either to human creatures or cattle, the king fhall inflift 
 4 on the ftriker a punifhment as heavy as the prefumed 
 4 fuffering. 
 
 287 4 In all cafes of hurting a limb, wounding, or 
 4 fetching blood, the affailant fhall pay the expenfe of a 
 4 perfeft cure ; or, on his failure , both full damages and a 
 4 fine to the fame amount. 
 
 288 4 He, who injures the goods of another, whether 
 4 acquainted or unacquainted with the owner of them, fhall 
 4 give fatisfa&ion to the owner, and pay a fine to the king 
 4 equal to the damage. 
 
 289 4 If injury be done to leather, or to leathern bags. 
 
PRIVATE AND CRIMINAL. 
 
 227 
 
 or to utenfils made of wood or clay, the fine fhall be live 
 times their value. 
 
 290 ‘The wife reckon ten occafions, in regard to a 
 carriage, its driver, and its owner, on which the line is 
 remitted; on other occafions a fine is ordained by law; 
 
 291 4 The nofecord or bridle being cut, by fome acci- 
 dent without negligence , or the yoke being fnapped, on a 
 fudden overturn, or running again!!; any thing without fault , 
 the axle being broken, or the wheel cracked ; 
 
 292 4 On the breaking of the thongs, of the halter, 
 or of the reins, and when the driver has called aloud to 
 make way, on thefe occafions has Menu declared that no 
 fine fhall be fet; 
 
 293 4 Rut, where a carriage has been overturned by 
 the unlkilfulnefs of the driver, there, in the cafe of any 
 hurt, the mailer fhall be fined two hundred panas. 
 
 294 4 If the driver be Ikilful, but negligent , the driver 
 alone fhall be fined ; and thofe in the carriage fhall be 
 fined each a hundred, if the driver be clearly unfkilful. 
 
 295 4 Should a driver, being met in the way by another 
 carriage or by cattle, kill any animal by his negligence , a 
 fine fhall, without doubt, be impofed by the following rule : 
 
 296 4 For killing a man, a fine, equal to that for theft, 
 fhall be inllantly fet; half that amount, for large brute 
 animals, as for a bull or cow, an elephant, a camel, or a 
 horfe ; 
 
 297 4 For killing very young cattle, the fine fhall be 
 two hundred panas ; and fifty, for elegant quadrupeds or 
 beautiful birds, as antelopes , parrots , and the like ; 
 
 298 4 For an afs, a goat, or a fheep, the fine mull be 
 
28 ON JUDICATURE; AND ON LAW, 
 
 five filver majlias ; and one mafha , for killing a dog or a 
 boar. 
 
 299 4 A wife, a fon, a fervant, a pupil, and a younger 
 whole brother, may be corrected, when they commit 
 faults, with a rope or the fmall fhoot of a cane ; 
 
 300 4 But on the back part only of their bodies, and 
 not on a nob!e part by any means : he, who (trikes them 
 otherwife than by this rule, incurs the guilt, or Jhall pay 
 the fine, of a thief. 
 
 301 c This law of afiault and battery has been com- 
 pletely declared : I proceed to declare the rule for the 
 fettled punifhment of theft. 
 
 302 6 In refiraining thieves and robbers, let the king 
 ufe extreme diligence ; lince, by refiraining thieves and 
 robbers, his fame and his domain are increafed. 
 
 303 4 Conftantly, no doubt, is that king to be honoured, 
 who bellows exemption from fear; fince he performs, as 
 it were, a perpetual facrifice, giving exemption from fear 
 as a conftant facrificial prefent. 
 
 304 4 A fixth part of the reward for virtuous deeds, 
 performed by the whole people, belongs to the king, who 
 protefts them ; but, if he prote£t them not, a fixth part 
 of their iniquity lights on him : 
 
 305 4 Of the reward for what every fubje£t reads 
 4 in the Veda, for what he facrifices, for what he gives 
 
 in charity, for what he performs in worfhip, the 
 king juftly takes a fixth part in confequence of protec- 
 tion. 
 
 306 4 A king, who a£ts with juftice in defending all 
 creatures, and flays only thofe, who ought to be flain. 
 
PRIVATE AND CRIMINAL. 
 
 229 
 
 4 performs, as it were, each day a facrifice with a hundred 
 4 thoufand gifts ; 
 
 307 4 But a king, who gives no fuch prote&ion, yet 
 4 receives taxes in kind or in value, market duties and tolls, 
 
 4 the fmall daily prefents for his houfehold, and fines for 
 4 offences, falls direHly on his death to a region of horrour. 
 
 308 4 That king, who gives no proteftion, yet takes a 
 4 fixth part of the grain as his revenue, wife men have con- 
 4 fidered as a prince, who draws to him the foulnefs of all 
 4 his people. 
 
 309 4 Be it known, that a monarch, who pays no regard 
 • to the fc ;iptures, who denies a future ftate, who a£ts with 
 4 rapacity, who prote6ls not his people, yet fwallows up 
 4 their polfelfions, will fink low indeed after death . 
 
 310 4 With great care and by three methods let him 
 4 reftrain the unjuft; by imprifonment, by confinement in 
 4 fetters, and by various kinds of corporal punifhment; 
 
 311 4 Since, by reftraining the bad, and by encourag- 
 4 ing the good, kings are perpetually made pure, as the 
 4 twiceborn are purified by facrificing. 
 
 312 4 A King, who feeks benefit to his own foul, muft 
 4 always forgive parties litigant, children, old men, and fick 
 4 perfons, who inveigh againft him : 
 
 313 4 He, who forgives perfons in pain, when they 
 4 abufe him, fhall on that account be exalted in heaven ; 
 4 but he, who excufes them not, through the pride of domi- 
 4 nion, fhall for that reafon fink into hell. 
 
 314 4 The ftealer of gold from a priefl muft run haftily 
 4 to the king, with loofened hair, proclaiming the theft, and 
 4 adding : 44 Thus have I finned ; punifh me. 5 ’ 
 
 Kkk 
 
2 . 3 ° 
 
 ON JUDICATURE; AND ON LAW, 
 
 315 e He mull bear on his fhoulder a peftle of ftone, 
 e or a club of c’hadira- wood, or a javelin pointed at both 
 4 ends, or an iron mace : 
 
 316 4 Whether the king ftrike him with it, or difmifs 
 4 him unhurt, the thief is then abfolved from the crime ; 
 4 but the king, if he punifh him not, fhall incur the guilt 
 4 of the thief. 
 
 317 4 The killer of a prieft, or dejlroyer of an embryo, 
 4 cads his guilt on the zoilling eater of his provifions ; an 
 4 adulterous wife, on her negligent hufband ; a bad fcholar 
 4 and facrificer, on their ignorant preceptor; and a thief, on 
 4 the forgiving prince : 
 
 318 4 But men, who have committed offences, and 
 4 have received from kings the punifhment due to them, go 
 4 pure to heaven, and become as clear as thofe who have 
 4 done well* 
 
 319 4 He, who fteals the rope or the waterpot from a 
 4 well, and he, who breaks down a cittern, fhall be fined 
 4 a mafia of gold; and that, which he has taken or injured, 
 
 4 he mutt reftore to its former condition. 
 
 320 4 Corporal punifhment fhall be inflidted on him, 
 
 4 who fteals more than ten cumbhas of grain (a cumbha is twen- 
 4 t y dro'nas, and a dro'na, two hundred palas J : for lefs he 
 4 mutt be fined eleven times as much, and fhall pay to the 
 4 owner the amount of his property. 
 
 321 4 So fhall corporal punifhment be inflidled for fteal- 
 4 ing commodities ufually fold by weight, or more than a 
 4 hundred head of cattle, or gold, or filver, or coftly ap- 
 6 parel ; 
 
 322 4 For ftealing more than fifty palas , it is enadted, 
 
PRIVATE AND CRIMINAL. 
 
 231 
 
 that a hand fhall be amputated; for lefs, the king fhall fet 
 a fine eleven times as much as the value. 
 
 323 4 For Healing men of high birth, and women above 
 all, and the mod precious gems, as diamonds or rubies , the 
 thief deferves capital punifhment. 
 
 324 4 For Healing large beaHs, weapons, or medicines, 
 let the king inflift adequate punifhment, confidering the 
 time and the a£L 
 
 325 4 For taking kine belonging to priefls, and boring 
 their noflrils, or for Healing their other cattle, the offender 
 fhall inHantly lofe half of one foot. 
 
 326 For Healing thread, raw cotton, materials to make 
 fpirituous liquor, cowdung, molaffes, curds, milk, butter- 
 milk, water, or grafs, 
 
 327 4 Large canes, bafkets of canes, fait of every kind, 
 earthern pots, clay or afhes, 
 
 328 4 Fifh, birds, oil, or clarified butter, flefhmeat, honey, 
 or any thing, as leather , horn, or ivory , that came from a beaH* 
 
 329 4 Or other things not precious, or fpirituous liquors, 
 rice dreffed with clarified butter, or other meffes of boiled 
 rice, the fine muH be twice the value of the commodity 
 Holen. 
 
 330 4 For Healing as much as a man can carry of flowers, 
 green com, fhrubs, creepers, fmall trees, or other vegeta- 
 bles, enclofed by a hedge* the fine fhall be five rahlicas 
 of gold or filver ; 
 
 331 4 But for corn, potherbs, roots, and fruit, unenclofed 
 by a fence, the fine is a hundred panas, if there be no fort of 
 relation betiueen the taker and owner ; or half a hundred, if 
 there be fuch relation. 
 
232 
 
 ON JUDICATURE; AND ON LAW, 
 
 332 4 If the taking be violent, and in the fight of the 
 4 owner, it is robbery ; if privately in his abfence, it is only 
 £ theft ; and it is confidered as theft , when a man, having re- 
 4 ceived any thing, refufes to give it back. 
 
 333 4 On him, who Heals the beforementioned things, 
 4 when they are prepared for ufe, let the king fet the lowed: 
 4 amercement of the three ; and the fame on him, who Heals 
 4 holy fire from the temple. 
 
 334 4 With whatever limb a thief commits the offence 
 4 by any means in this world, as if he break a wall with his 
 4 hand or his foot, even that limb fhall the king amputate, for 
 4 the prevention of a fimilar crime. 
 
 335 c Neither a father, nor a preceptor, nor a friend, 
 4 nor a mother, nor a wife, nor a fon, nor a domeftick prieff, 
 4 muff be left unpunifhed by the king, if they adhere not 
 4 with firmnefs to their duty. 
 
 336 4 Where another man of lower birth would be 
 6 fined one pana, the king fhall be fined a thoufand, and he 
 4 fhall give the fne to the priefs , or cafl it into the river : this is 
 4 a facred rule. 
 
 337 4 But the fine of a Sudra for theft fhall be eight- 
 4 fold ; that of a Vaifya , fixteenfold ; that of a Cfhatriya , two 
 4 and thirty fold ; 
 
 338 4 That of a Brahmen , four and fixtyfold, or a hun- 
 4 dredfold complete, or even twice four and fixtyfold ; each 
 4 of them knowing the nature of his offence. 
 
 339 4 The taking of roots, and fruit from a large tree, 
 
 4 in a- field or a for ejl unenclofed, or of wood for a facrificial 
 4 fire, or of grafs to be eaten by cows, Menu has pronoun- 
 4 ced no theft. 
 
PRIVATE AND CRIMINAL. 
 
 2 33 
 
 340 4 A priest who willingly receives any thing, either 
 4 for facrificing or for inftru&ing, from the hand of a man, 
 
 4 who had taken what the owner had not given, fhall be 
 4 punifhed even as the thief. 
 
 341 4 A twiceborn man, who is travelling, and whofe 
 4 provifions are fcanty, fhall not be fined, for taking only 
 4 two fugar canes, or two efculent roots, from the field of 
 4 another man. 
 
 342 4 Lie, who ties the unbound, or loofes the bound, 
 
 4 cattle of another , and he, who takes a Have, a horfe,- or a 
 4 carriage without permijjion , fhall be punifhed as for theft. 
 
 343 4 A king, who, by enforcing thefe laws, reftrains men 
 4 from committing theft, acquires in this world fame, and, 
 4 in the next, beatitude. 
 
 344 4 Let not the king, who ardently defires a feat with 
 4 Indra, and wifhes for glory, which nothing can change or 
 4 diminifh, endure for a moment the man, who has com* 
 4 mitted atrocious violence, as by robbery, arfon, or homi- 
 4 cide. 
 
 345 4 He, who commits great violence, mull; be confi* 
 4 dered as a more grievous offender than a defamer, a thief, 
 4 or a ftriker with a Half : 
 
 346 4 That king, who endures a man convi£led of fuch 
 4 atrocity, quickly goes to perdition and incurs publick hate. 
 
 347 4 Neither on account of friendfhip, nor for the 
 4 fake of great lucre, fhall the king difmifs the perpetrators 
 4 of violent a£ls, who fpread terrour among all creatures. 
 
 348 4 The twiceborn may take arms, when their duty 
 4 is obftru&ed by force ; and when, in fome evil time, a difi* 
 4 after has befallen the twiceborn clafles : 
 
 L 1 1 
 
34 
 
 ON JUDICATURE; AND ON LAW, 
 
 349 4 And in their own defence ; and in a war for juft 
 caufe ; and in defence of a woman or a prieft : he, who 
 kills juftly, commits no crime. 
 
 350 e Let a man, without hefitation, flay another, if he 
 cannot otlierwfe efcape, who affails him with intent to mur- 
 der, whether young or old, or his preceptor, or a Brah- 
 men deeply verfed in the fcripture. 
 
 351 4 By killing an affaftin, who attempts to kill, whe- 
 ther in publick or in private, no crime is committed by the 
 flayer : fury recoils upon fury. 
 
 352 4 Men, who commit overt a£ts of adulterous incli- 
 nations for the wives of others, let the king banifh from 
 his realm, having punifhed them with fuch bodily marks, 
 as excite averfion ; 
 
 35 3 4 Since adultery caufes, to the general ruin, a 
 
 mixture of claffes among men: thence arifes violation 
 of duties; and thence is the root of felicity quite de- 
 ftroyed. 
 
 354 4 A man, before noted for fuch an offence, who 
 converfes in fecret with the wife of another, fhall pay the 
 firft of the three ufual amercements; 
 
 355 4 But a man, not before noted, who thus converfes 
 with her for fome reafonable caufe, fhall pay no fine; 
 fince in him there is no tranfgreffion. 
 
 356 4 He, who talks with the wife of another man at a 
 place of pilgrimage, in a foreft or a grove, or at the con- 
 fluence of rivers, incurs the guilt of an adulterous incli- 
 nation : 
 
 357 4 To fend her flowers or perfumes, to fport and jeft 
 with her, to touch her apparel and ornaments, to fit with 
 
PRIVATE AND CRIMINAL, 
 
 2 35 
 
 c her on the fame couch, are all held adulterous a£ls on his 
 
 c part. 
 
 358 c To touch a married woman on her breafls or any 
 e other place, which ought not to be touched, or, being 
 4 touched unbecomingly by her, to bear it complacently, 
 
 4 are adulterous a£ts with mutual affent. 
 
 359 6 A man of the fervile clafs, who commits a£tual 
 1 adultery with the wife of a prieft, ought to fuffer death : 
 
 4 the wives, indeed, of all the four daffes muft ever be moft 
 
 * efpecially guarded. 
 
 360 4 Mendicants, encomiafts, men prepared for a fa- 
 4 crifice, and cooks and other artifans, are not prohibited from 
 e (peaking to married women. 
 
 361 4 Let no man converfe, after he has been forbidden, 
 
 * with the wives of others : he, who thus converfes, after a 
 4 hnjhand or father has forbidden him, (hall pay a fine of one 
 
 * fuverna . 
 
 362 * 4 Thefe laws relate not to the wives of publick dan- 
 c cers or fingers, or of fuch bafe men, as live by intrigues 
 4 of their wives ; men, who either carry women to others, 
 e or, lying concealed at home, permit them to hold a culpa- 
 ‘ ble intercourfe: 
 
 363 4 Yet he, who has a private connexion with fuch 
 c women, or with fervant girls kept by one mafter, or with fe- 
 4 male anchorets of an heretical religion, (hall be compelled 
 c to pay a fmall fine. 
 
 364 £ He, who vitiates a damfel without her confent, 
 c (hall fuffer corporal punilhment inftantly ; but he, who 
 c enjoys a willing damfel, (hall not be corporally punifhed, 
 1 if his clafs be the fame with hers. 
 
36 
 
 ON JUDICATURE; AND ON LAW, 
 
 365 4 From a girl, who makes advances to a man of a 
 high clafs, let not the king take the fmallefl fine ; but her, 
 who firft addreffes a low man, let him conflrain to live in 
 her houfe well guarded. 
 
 366 4 A low man, who makes love to a damfel of high 
 birth, ought to be punifhed corporally ; but he, who ad- 
 dreffes a maid of equal rank, fhall give the nuptial prefent 
 and marry her , if her father pleafe. 
 
 367 4 Of the man, who through infolence forcibly con- 
 taminates a damfel, let the king inflantly order two fingers 
 to be amputated, and condemn him to pay a fine of fix 
 hundred panas: 
 
 368 ‘A man of equal rank, who defiles a confenting 
 damfel, fhall not have his fingers amputated, but fhall pay 
 a fine of two hundred panas , to reftrain him from a repeti- 
 tion of his offence. 
 
 369 4 A damfel, polluting another damfel, muff be fined 
 two hundred panas , pay the double value of her nuptial 
 prefent, and receive ten lafhes with a whip ; 
 
 370 4 But a woman, polluting a damfel, fhall have her 
 head inflantly fhaved, and two of her fingers chopped off ; 
 and fhall ride, mounted on an afs, through the publick jireet . 
 
 371 4 Should a wife, proud of her family and the 
 great qualities of her kinfmen, a&ually violate the duty, 
 which fhe owes to her lord, let the kingr condemn her to 
 be devoured by dogs in a place much frequented ; 
 
 372 4 And let him place the adulterer on an iron bed 
 well heated, under which the executioners fhall throw logs 
 continually, till the finful wretch be there burned to death . 
 
 373 4 Of a man once convi&ed, and a year after guilty 
 
PRIVATE AND CRIMINAL. 
 
 237 
 
 of the fame crime , the fine muft be doubled ; Jo it muft , if he 
 be connected with the daughter of an outcaft or with a 
 Chdndali woman. 
 
 374 ‘A mechanick or fervile man, having an adulterous 
 connexion with a woman of a twiceborn clafs, whether 
 guarded at home or unguarded, Jhall thus be punifhed : if fhe 
 was unguarded, he fhall lofe the part offending , and his 
 whole fubftance ; if guarded, and a prieftefs , every thing, 
 even his life . 
 
 375 4 For adultery with a guarded priefefs , a merchant 
 fhall forfeit all his wealth after imprifonment for a year; 
 a foldier fhall be fined a thoufand panas , and be fhaved 
 with the urine of an afs ; 
 
 376 4 But, if a merchant or foldier commit adultery 
 with a woman of the facerdotal clafs, whom her hufband 
 guards not at home, the king fhall only fine the merchant 
 five hundred, and the foldier a thoufand : 
 
 377 4 Both of them, however, if they commit that offence 
 with a prieftefs not only guarded but eminent for good qualities , 
 fhall be punifhed like men of the fervile clafs, or be burn- 
 ed in a fire of dry grafs or reeds. 
 
 378 4 A Brahmen , who carnally knows a r guarded wo- 
 man without her free will, muft be fined a thoufand panas ; 
 but only five hundred, if he knew her with her free 
 confent. 
 
 379 4 Ignominious tonfure is ordained, inftead of ca- 
 pital punifhment, for an adulterer of the prieftly clafs, 
 where the punifhment of other clalfes may extend to lofs 
 of life. 
 
 380 6 Never lhall the king flay a Brahmen , though con- 
 
 M m m 
 
s 3 S ON JUDICATURE; AND ON LAW, 
 
 * vicded of all pofTible crimes : let him banifh the offender 
 € from his realm, but with all his property fecure and his 
 4 body unhurt : 
 
 381 c No greater crime is known on earth than flaying 
 
 * a Brahmen; and the king, therefore, mud not even form 
 ‘ in his mind an idea of killing a pried. 
 
 382 * If a merchant converfe criminally with a guarded 
 e woman of the military, or a foldier with one of the mer- 
 
 * cantile, clafs, they both deferve the fame punifhment as in 
 ‘ the cafe of a priedefs unguarded : 
 
 383 fi But a Brahmen , who fhall commit adultery with 
 4 a guarded woman of thofe two dalles, mud be fined a 
 
 * thoufand panas ; and, for the like offence with a guarded 
 
 * woman of the fervile clafs, the fine of a foldier or a mer- 
 6 chant (hall be alfo one thoufand. 
 
 384 ‘ For adultery with a woman of the military clafs, 
 c if unguarded, the fine of a merchant is five hundred; but 
 6 a foldier, for the converfe of that cffence i mud be fhaved with 
 e urine, or pay the fin zjufl mentioned. 
 
 385 c A pried fhall pay five hundred panas , if he con- 
 c ne£f himfelf criminally with an unguarded woman of the 
 
 * military, commercial, or fervile clafs ; and a thoufand, for 
 c fuch a connexion with a woman of a vile mixed breed. 
 
 386 « That king, in whofe realm lives no thief, no 
 s adulterer, no defamer, no man guilty of atrocious vio- 
 e lence, and no committer of a [faults, attains the manfion of 
 e Sacra. 
 
 387 c By fuppreding thofe five in his dominion, he 
 6 gains royalty paramount over men of the fame kingly 
 8 rank, and fpreads his fame through the world. 
 
PRIVATE AND CRIMINAL. 
 
 239 
 
 388 ‘The facrificer, who forfakes the officiating prieft, 
 and the officiating prieft, who abandons the facrificer, each 
 being able to do his work, and guilty of no grievous oft 
 fence, muft each be fined a hundred panas. 
 
 389 ‘A mother, a father, a wife, and a fon fhall not 
 be forfaken: he, who forfakes either of them, unlefs guilty 
 of a deadly fin, fhall pay fix hundred panas as a fine to 
 the kincr. 
 
 D 
 
 390 ‘ Let not a prince, who feeks the good of his own 
 foul, haftily and alone, pronounce the law, on a difpute con- 
 cerning any legal obfervance, among twiceborn men in 
 their feveral orders ; 
 
 391 e But let him, after giving them due honour ac- 
 cording to their merit, and, at firft, having foothed them 
 by mildnefs, apprife them of their duty with the aftiftance 
 of Brahmens. 
 
 392 ‘ The prieft, who, gives an entertainment to twen- 
 ty men of the three firft claftes, without inviting his next 
 neighbour, and his neighbour next but one, if both be 
 worthy of an invitation, fhall be fined one majha of filver. 
 
 393 6 A Brahmen of deep learning in the Veda , who in- 
 vites not another Brahmen , both learned and virtuous, to 
 an entertainment given on fome occafion relating to his 
 wealth, as the marriage of his child , and the like , (hall be 
 made to pay him twice the value of the repaft, and be 
 fined a majha of gold. 
 
 394 e Neither a blind man, nor an idiot, nor a crip- 
 ple, nor a man full feventy years old, nor one who con- 
 fers great benefits on priefts of eminent learning, fhall be 
 compelled by any king to pay taxes. 
 
240 
 
 ON JUDICATURE; AND ON LAW, 
 
 395 4 Let the king always do honour to a learned theo- 
 4 logian, to a man either fick or grieved, to a little child, 
 4 to an aged or indigent man, to a man of exalted birth, 
 c and to a man of diftinguifhed virtue. 
 
 396 4 Let a wafherman wafh the clothes of his employers 
 4 by little and little, or piece by piece , and not ha/lily , on a 
 4 fmooth board of Salmali-wood : let him never mix the 
 4 clothes of one perfon with the clothes of another , nor fuffer 
 4 any but the ozuner to wear them. 
 
 39 7 4 Let a weaver, who has received ten palas of cot- 
 4 ton thread, give them back increafed to eleven by the rice - 
 4 water and the like ufed in weaving : he, who does otherwife, 
 c fhall pay a fine of twelve panas, 
 
 398 4 As men verfed in cafes of tolls, and acquainted 
 £ with all marketable commodities, fhall eftablifh the price 
 4 of faleable things, let the king take a twentieth part of the 
 4 proft on f ales' at that price. 
 
 399 4 Of the trader, who, through avarice, exports 
 4 commodities, of which the king juflly claims the preemp- 
 4 tion, or on which he has laid an embargo, let the fove- 
 4 reign confifcate the whole property. 
 
 400 4 Any feller or buyer, who fraudulently pafles by 
 4 the toll office at night or any other improper time, or who 
 4 makes a falfe enumeration of the articles bought , fhall be fi- 
 4 ned eieht times as much as their value . 
 
 401 4 Let the king eftablifh rules for the fale and purchafe 
 4 of all marketable things, having duly conftdered whence 
 4 they come, if imported ; and, if exported , whither they mull 
 4 be fent ; how long they have been kept ; what may be 
 4 gained by them ; and what has been expended on them. 
 
PRIVATE AND CRIMINAL. 
 
 241 
 
 402 * Once in five nights, or at the clofe of every half 
 month, according to the nature of the commodities , let the king 
 make a regulation for market prices in the prefence of 
 thofe experienced men : 
 
 403 4 Let all weights and meafures be well afcertained 
 bv him; and once in fix months let him re-examine 
 them. 
 
 404 6 The toll at a ferry is one pana for an empty cart ; 
 half a pana , for a man with a load ; a quarter, for a 
 beaft ufed in agriculture, or for a woman ; and an eighth, 
 for an unloaded man. 
 
 405 6 Waggons, filled with goods packed up, fhall pay 
 toll in proportion to their value ; but for empty vefiels and 
 bags, and for poor men ill-apparelled, a very fmall toll fhall 
 be demanded. 
 
 406 4 For a long paffage, the freight mull be proportion- 
 ed to places and times; but this mull be underftood of 
 pafiages up and down rivers : at fea there can be no fet- 
 tled freight. 
 
 407 4 A woman, who has been two months pregnant, 
 a religious beggar, a forefter in the third order, and Brah- 
 mens, who are ftudents in theology, fhall not be obliged to 
 pay toll for their paffage. 
 
 408 4 Whatever fhall be broken in a boat, by the fault 
 of the boatmen, fhall be made good by thofe men collec- 
 tively, each paying his portion. 
 
 409 4 This rule, ordained for fuch as pafs rivers in boats, 
 relates to the culpable negleft of boatmen on the water : 
 in the cafe of inevitable accident, there can be no damages 
 
 o 
 
 recovered. 
 
 N n n 
 
242 
 
 ON JUDICATURE; AND ON LAW, 
 
 410 * The king fhould order each man of the mercantile 
 4 clafs to pradtife trade, or moneylending, or agriculture 
 4 and attendance on cattle; and each man of the fervile 
 4 clafs to adt in the fervice of the twiceborn. 
 
 411 4 Both him of the military, and him of the commer- 
 4 cial clafs, if diftreffed for a livelihood, let fome wealthy 
 4 Brahmen fupport, obliging them without harfhnefs to dif- 
 4 charge their feveral duties. 
 
 412 4 A Brahmen, who, by his power and through ava- 
 4 rice, fhall caufe twiceborn men, girt with the facrificial 
 4 thread, to perform fervile adts, fuch as wajhing his feet , 
 4 without their confent, fhall be fined by the king fix hun- 
 4 dred panas; 
 
 413 4 But a man of the fervile clafs, whether bought 
 4 or unbought, he may compel to perform fervile duty; 
 
 4 becaufe fuch a man was created by the Self-exiftent for 
 4 the purpofe of ferving Brahmens : 
 
 414 4 A Sudra , though emancipated by his mafier, is 
 4 not releafed from a (late of fervitude ; for of a ftate, which 
 4 is natural to him, by whom can he be diverted ? 
 
 415 4 There are fervants of feven forts; one made 
 4 captive under a ftandard or in battle, one maintained in 
 4 confideration of fervice, one bom of a female Have in 
 4 the houfe, one fold, or given, or inherited from ancertors, 
 4 and one enflaved by way of punilhment on his inability to 
 4 pay a large Jine. 
 
 4 416 4 Three perfons, a wife, a fon, and a Have, are 
 
 4 declared by law to have in general no wealth exclufively 
 4 their own : the wealth, which they may earn, is regularly 
 4 acquired for the man, to whom they belong. 
 
PRIVATE AND CRIMINAL. 
 
 243 
 
 417 c A Brahmen may feize without hefitation, if he be 
 diflrejfed for a fubfiftence , the goods of his Sudra Have ; for, 
 as that flave can have no property, his matter may take 
 his goods. 
 
 418 c With vigilant care fhould the king exert himfelf 
 in compelling merchants and mechanicks to perform their 
 refpeclive duties; for, when fuch men fwerve from their 
 duty, they throw this world into confufion. 
 
 419 ‘ Day by day mutt the king, though engaged in fo- 
 renfick bufinefs , confider the great obje&s of publick mea- 
 fures, and inquire into the ftate of his carriages, elephants , 
 horfes , and cars, his conftant revenues and necelfary expen- 
 fes, his mines of precious metals or gems, and his treafury : 
 
 420 { Thus, bringing to a conclufion all thefe weighty 
 affairs, and removing from his realm and from himfelf every 
 taint of fin, a king reaches the fupreme path of beatitude* 
 

 
 
245 
 
 CHAPTER THE NINTH: 
 
 ON THE SAME; AND ON THE COMMERCIAL 
 AND SERVILE CLASSES. 
 
 t 
 
 1 * T* NOW will propound the immemorial duties of 
 
 JL c man and woman, who muft both remain firm 
 e in the legal path, whether united or feparated. 
 
 2 c Da y and night muft women be held by their pro- 
 e te&ors in a ftate of dependence ; but in lawful and innocent 
 c recreations, though rather addifled to them, they may be 
 
 * left at their own difpofal. 
 
 3 c Their fathers protect them in childhood ; their huf- 
 
 * bands proted them in youth ; their fons protefl them 
 
 * in age : a woman is never fit for independence. 
 
 4 6 Reprehenfible is the father, who gives not his daugh- 
 c ter in marriage at the proper time ; and the hufband, who 
 e approaches not his wife in due feafon ; reprehenfible alfo 
 c is the fon, who prote&s not his mother after the death of 
 
 * her lord. 
 
 5 4 Women muft, above all, be reftrained from the 
 
 O o o 
 
246 
 
 ON THE SAME; AND ON THE 
 
 ‘ fmalleft illicit gratification ; for, not being thus retrained, 
 6 they bring forrow on both families : 
 
 6 ‘ Let hulbands confider this as the fupreme law, or- 
 ‘ dained for all clafles ; and let them, how weak foever, 
 ‘ diligently keep their wives under lawful reflri&ions ; 
 
 7 ‘For he, who preferves his wife from vice, preferves 
 ‘ his offspring from fufpicion of baflardy, his ancient ufages 
 ‘ from neglett, his family from difgrace , himfelf from anguifli , 
 ‘ and his duty from violation . 
 
 8 6 The hufband, after conception by his wife, becomes 
 ‘ himfelf an embryo, and is born a fecond time here be- 
 ‘ low; for which reafon the wife is called jayd, lince by 
 ‘ her fjayate ) he is born again : 
 
 9 ‘Now the wife brings forth a fon endued with firm- 
 ‘ lar qualities to thofe of the father; fo that, with a view 
 ‘ to an excellent offspring, he muff vigilantly guard his 
 ‘ wife. 
 
 10 ‘ No man, indeed, can wholly reftrain women by 
 ‘ violent meafures ; but, by thefe expedients, they may be 
 ‘ reffrained: 
 
 1 1 £ Let the hufband keep his wife employed in the 
 ‘ collection and expenditure of wealth, in purification 
 ‘ and female duty, in the preparation of daily food, and 
 ‘ the fuperintendence of houfehold utenfils. 
 
 12 ‘By confinement at home, even under affe&ionate 
 ‘ and obfervant guardians, they are not fecure ; but thofe 
 ‘ women are truly fecure, who are guarded by their own 
 ‘ good inclinations. 
 
 13 ‘ Drinking fpintuous liquor, aflociating with evil 
 ‘ perfons, abfence from her hulband, rambling abroad, 
 
COMMERCIAL AND SERVILE CLASSES. 247 
 
 * unfeafonable fleep, and dwelling in the houfe of another, 
 4 are fix faults which bring infamy on a married wo- 
 4 man: 
 
 14 4 Such women examine not beauty, nor pay attention 
 4 to age; whether their lover he handfome or ugly, they 
 4 think it is enough that he is a man, and purfue their 
 4 pleafures. 
 
 15 4 Through their palfion for men, their mutable tem- 
 4 per, their want of fettled affe&ion, and their perverfe 
 4 nature, (let them be guarded in this world ever fo well) 
 4 they foon become alienated from their hufbands. 
 
 16 4 Yet fhould their hufbands be diligently careful in 
 
 O J 
 
 4 guarding them ; though they well know the difpofition, 
 4 with which the lord of creation formed them : 
 
 17 4 Menu allotted to fuch women a love of their bed, 
 
 * of their feat, and of ornament, impure appetites, wrath, 
 e weak flexibility, defire of mifchief, and bad conduft. 
 
 18 4 Women have no bufmefs with the texts of the 
 4 Veda; thus is the lawfully fettled: having, therefore no 
 4 evidence of law , and no knowledge of expiatory texts, finful 
 4 women muff be as foul as falfehood itfelf ; and this is a 
 4 fixed rule. 
 
 19 4 To this effe6t many texts, which may fhow their 
 4 true difpofition, are chanted in the Vedas : hear now their 
 4 expiation for fin. 
 
 20 44 That pure blood, which my mother defiled by 
 44 adulterous defire, frequenting the houfes of other men, 
 44 and violating her duty to her lord, that blood may my 
 44 father purify !” Such is the tenour of the holy text, which 
 4 her fon 9 who knows her guilty muft pronounce for her ; 
 
24S ON THE SAME; AND ON THE 
 
 21 c And this expiation has been declared for every un>- 
 
 * becoming thought, which enters her mind, concerning in- 
 ‘ fidelity to her hufband ; fince that is the beginning of adul- 
 
 * tery> 
 
 22 e Whatever be the qualities of the man, with whom 
 
 * a woman is united by lawful marriage, fuch qualities even 
 c fhe affumes; like a river united with the fea. 
 
 23 ‘ Acshama'la', a woman of the loweft birth, being 
 e thus united to Vasisht’ha, and Sa'rangF, being united to 
 6 Mandapa'la, were entitled to very high honour: 
 
 24 c Thefe, and other females of low birth, have at- 
 
 * tained eminence in this world by the refpe&ive good qua- 
 
 * lities of their lordsi 
 
 25 c Thus has the law, ever pure, been propounded 
 e for the civil conduft: of men and women: hear, next, the 
 6 laws concerning children, by obedience to which may 
 e happinefs be attained in this and the future life. 
 
 26 c When good women, united with hufbands in ex- 
 c pe&ation of progeny, eminently fortunate and worthy of 
 € reverence, irradiate the houfes of their lords, between 
 e them and goddeffes of abundance there is no diverfity 
 c whatever. 
 
 27 e The produftion of children, the nurture of them, 
 
 6 when produced, and the daily fuperintendence of domefi 
 c tick affairs are peculiar to the wife: 
 
 28 c From the wife alone proceed offspring, good houfe- 
 e hold management, folicitous attention, moft exquifite ca~ 
 s reffes, and that heavenly beatitude, which fhe obtains for 
 6 the manes of anceftors, and for the hufband himfelf. 
 
 29 « She, who deferts not her lord, but keeps in fub- 
 
COMMERCIAL AND SERVILE CLASSES. 249 
 
 je&ion to him her heart, her fpeech, and her body, Ihall 
 attain his manfion in heaven, and, by the virtuous in this 
 world, be called Sadhwi , or good and faithful, 
 
 30 * But a wife, by difloyalty to her hufband, fhall incur 
 difcrrace in this life, and be born in the next from the 
 womb of a fhakal, or be tormented with horrible difeafes, 
 which punifh vice. 
 
 31 4 Learn now that excellent law, univerfally falutary, 
 which was declared, concerning iffue, by great and good 
 fages formerly born. 
 
 32 4 They confider the male iflue of a woman as the 
 fon of the lord; but, on the fubje£l of that lord, a diffe- 
 rence of opinion is mentioned in the Veda; fome giving 
 that name to the real procreator of the child, and others 
 applying it to the married poffeffor of the woman. 
 
 33 4 The woman is confidered in law as the field, and 
 the man as the grain: now vegetable bodies are formed 
 by the united operation of the feed and the field. 
 
 34 4 In fome cafes the prolifick power of the male is 
 chiefly diftinguifhed ; in others, the receptacle of the fe- 
 male; but, when both are equal in dignity, the offspring 
 is moft highly efteemed : 
 
 35 4 In general, as between the male and female powers 
 of procreation, the male is held fuperiour ; fince the off- 
 fpring of all procreant beings is diftinguifhed by marks of 
 the male power. 
 
 36 4 Whatever be the quality of feed, fcattered in a 
 field prepared in due feafon, a plant of the fame quality 
 fprings in that field, with peculiar vifible properties. 
 
 37 4 Certainly this earth is called the primeval womb of 
 
 p P P 
 
250 
 
 ON THE SAME; AND ON THE 
 
 * many beings; but the feed exhibits not in its vegetation 
 
 * any properties of the womb. 
 
 38 4 On earth here below, even in the fame ploughed 
 
 * field, feeds of many different forms, having been fown by 
 % hufbandmen in the proper feafon, vegetate according to 
 4 their nature : 
 
 39 e Riceplants, mature in fixty days, and thofe, which 
 4 require tranfplantation, mudga , tila , mafia, barley, leeks, and 
 c fugarcanes, all fpring up according to the feeds. 
 
 40 e That one plant fhould be fown, and another pro- 
 4 duced, cannot happen : whatever feed may be fown, even 
 4 that produces its proper Hem. 
 
 41 £ Never mud it be fown in another man’s field by 
 4 him, who has natural gbod fenfe, who has been well in- 
 4 ftructed, who knows the Veda and its Angas , who defireS 
 4 long life : 
 
 42 4 They, who are acquainted with paft times, have 
 4 preferved, on this fubje6l, holy ftrains chanted by every 
 4 breeze, declaring, that 44 feed mull not be fown in the field 
 44 of another man.” 
 
 43 4 As the arrow of that hunter is vain, who {hoots it 
 4 into the wound, which another had made juft before in the 
 4 antelope, thus inftantly perilhes the feed, which a man 
 1 throws into the foil of another : 
 
 44 4 Sages, who know former times, confider this earth 
 4 ( Prit'hm ) as the wife of king Prithu ; and thus they pro- 
 4 nounce cultivated land to be the property of him, who 
 4 cut away the wood, or who cleared and tilled it; and the 
 4 antelope, of the firft hunter, who mortally wounded 
 
COMMERCIAL AND SERVILE CLASSES. 
 
 25 1 
 
 45 4 Then only is a man perfe£t, when he confifts of 
 
 4 three perfons united , his wife, himfelf, and his fon ; and thus 
 c have learned Brahmens announced this maxim : 44 The huff 
 44 band is even one perfon with his wife”, for all domejlick 
 4 and religious, not for all civil , purpofes. 
 
 ‘ 46 4 Neither by fale nor defertion can a wife be releaff 
 
 4 ed from her hufbandt thus we fully acknowledge the law 
 4 ena£ted of old by the lord of creatures. 
 
 4 7 4 Once is the partition of an inheritance made ; once 
 
 4 is a damfel given in marriage; and once does a man fay 
 44 I give” : thefe three are, by good men, done once for 
 4 all a?id irrevocably . 
 
 48 4 As with cows, mares, female camels, flavegirls, 
 4 milch buffalos, fhegoats, and ewes, it is not the owner of 
 4 the bull or other father, who owns the offspring, even thus 
 4 is it with the wives of others. 
 
 49 4 They, who have no property in the field, but, 
 4 having grain in their poffeffion, fow it in foil owned by 
 4 another, can receive no advantage whatever from the corn, 
 c which may be produced : 
 
 50 4 Should a bull beget a hundred calves on cows not 
 4 owned by his mafter, thofe calves belong folely to the pro- 
 4 prietors of the cows ; and the ftrength of the bull was 
 4 wafted : 
 
 5 1 4 Thus men, who have no marital property in wo- 
 4 men, but fow in the fields owned by others, may raife up 
 4 fruit to the hufbands ; but the procreator can have no 
 4 advantage from it. 
 
 52 4 Unlefs there be a fpecial agreement between the 
 4 owners of the land and of the feed, the fruit belongs clear- 
 
252 ON THE SAME; AND ON THE 
 
 * ly to the landowner ; for the receptacle is more import- 
 c ant than the feed : 
 
 53 4 But the owners of the feed and of the foil may be 
 e confidered in this world as joint owners of the crop, which 
 4 they agree, by fpecial compact in confideration of the 
 4 feed, to divide between them. 
 
 54 4 Whatever man owns a field, if feed, conveyed in- 
 4 to it by water or wind, fhould germinate, the plant be- 
 4 longs to the landowner: the mere fower takes not the 
 4 fruit. 
 
 55 4 Such is the law concerning the offspring of cows, 
 4 and mares, of female camels, goats, and fheep, of have 
 4 girls, hens, and milch buffalos, unlejs there be a fpecial 
 4 agreement . 
 
 56 4 Thus has the comparative importance of the foil 
 4 and the feed been declared to you : I will next propound 
 4 the law concerning women, who have no iffue by their hvf 
 4 bands . 
 
 5 7 4 The wife of an elder brother is confidered as mo- 
 
 4 ther in law to the younger ; and the wife of the younger 
 4 as daughter in law to the elder: 
 
 O 
 
 58 4 The elder brother, amoroufiy approaching the wife 
 4 of the younger, and the younger, careffing the wife of 
 4 the elder, are both degraded, even though authorized by the 
 4 hufband or Jpiritual guide , except when fuch wife has no 
 4 iffue. 
 
 59 4 On failure of iffue by the hufband, if he be of the 
 4 Jervile clafs , the defired offspring may be procreated, either 
 4 by his brother or fome other fapinda , on the wife, who 
 4 has been duly authorized : 
 
COMMERCIAL AND SERVILE CLASSES. 253 
 
 60. 4 Sprinkled with clarified butter, fdent, in the night, 
 
 * let the kinfman thus appointed beget one fon, but a fecond 
 4 by no means, on the widow or childlefs wife: 
 
 61 4 Some fages, learned in the laws concerning women, 
 4 thinking it poffible, that the great objeft of that appoint- 
 4 ment may not be obtained by the birth of a Jingle fon , are of 
 4 opinion, that the wife and appointed kinfman may legally 
 4 procreate a fecond. 
 
 62 c The firft object of the appointment being obtained 
 4 according to law, both the brother and the widow muft live 
 6 together like a father and a daughter by affinity. 
 
 63 e Either brother, appointed for this purpofe, who de- 
 4 viates from the drift rule, and afts from carnal defire, ffiall 
 4 be degraded, as having defiled the bed of his daughter in law 
 
 * or of his father. 
 
 64 c By men of twiceborn claffes no widow, or child - 
 4 lefs wife , muft be authorized to conceive by any other 
 c than her lord ; for they, who authorize her to conceive by 
 4 any other, violate the primeval law. 
 
 65 4 Such a commiffion to a brother or other near kinfman 
 4 is nowhere mentioned in the nuptial texts of the Veda ; 
 4 nor is the marriage of a widow even named in the laws 
 4 concerning marriage. 
 
 66 4 This praftice, fit only for cattle, is reprehended 
 4 by learned Brahmens ; yet it is declared to have been the 
 c praftice even of men, while Ve'na had fovereign power: 
 
 67 4 He, pofleffing the whole earth, and thence only called 
 4 the chief of fage monarchs, gave rife to a confufion of 
 4 claffes, when his intelleft became weak through luft. 
 
 68 4 Since his time the virtuous difapprove of that man, 
 
 Q q q 
 
254 
 
 ON THE SAME; AND ON THE 
 
 * who, through delufion of mind, directs a widow to receive 
 4 the carejjes of another for the fake of progeny. 
 
 69 4 The damfel, indeed , whofe hufband fhall die after 
 4 troth verbally plighted, but before confummation , his brother 
 ‘ fhall take in marriage according to this rule r 
 
 70 6 Having efpoufed her in due form of law, fhe being 
 4 clad in a white robe, and pure in her moral conduft, let 
 
 * him approach her once in each proper feafon, and until 
 6 iffue be had. 
 
 71 4 Let no man of fenfe, who has once given his 
 6 daughter to a fuitor, give her again to another ; for he, 
 e who gives away his daughter, whom he had before given, 
 4 incurs the guilt and fine of fpeaking falfely in a caufe con* 
 4 cerning mankind. 
 
 72 4 Even though a man have married a young wo- 
 4 man in legal form, yet he may abandon her, if he find 
 c her blemifhed, affli&ed with difeafe, or previoufly deflow* 
 4 ered, and given to him with fraud : 
 
 73 4 If any man give a faulty damfel in marriage, with- 
 4 out difclofing her blemifh, the hufband may annul that a& 
 4 of her illminded giver. 
 
 74 4 Should a man have bufinefs abroad, let him allure 
 4 a fit maintenance to his wife, and then refide for a time in 
 4 a foreign country ; fince a wife, even though virtuous, may 
 4 be tempted to a£t amifs, if fhe be diftreffed by want of 
 4 fubfiflence: 
 
 75 4 While her hufband, having fettled her maintenance, 
 4 refides abroad, let her continue firm in religious aufterities ; 
 
 4 but, if he leave her no fupport, let her fubfift by fpinning 
 
 5 and other blamolefs arts. 
 
COMMERCIAL AND SERVILE CLASSES. 255 
 
 76 ‘ If he live abroad on account of fome facred duty, 
 let her wait for him eight years ; if on account of know- 
 ledge or fame, fix ; if on account of pleafure, three : after 
 thoje terms have expired , Jhe mujl follow him * 
 
 77 e For a whole year let a hufband bear with his wife, 
 who treats him with averfion ; but, after a year, let him 
 deprive her of her feparate property, and ceafe to cohabit 
 with her. 
 
 78 6 She, who negle£ts her lord, though addi6led to 
 gaming, fond of fpirituous liquors, or difeafed, rfiuft be 
 deferted for three months, and deprived of her ornaments 
 and houfehold furniture : 
 
 79 ‘ But fhe, who is averfe from a mad hufband, or a 
 deadly finner, or an eunuch, or one without manly ftrength, 
 or one affli£led with fuch maladies as punifh crimes, muff 
 neither be deferted nor ftripped of her property. 
 
 80 e A wife, who drinks any fpirituous liquors, who 
 a£fs immorally, who {hows hatred to her lord , who is incu- 
 rably difeafed, who is mifchievous, who waifes his property, 
 may at all times be fuperfeded by another wife. 
 
 81 e A barren wife may be fuperfeded by another in the 
 eighth year : fhe, whofe children are all dead, in the tenth ; 
 fhe, who brings forth only daughters, in the eleventh ; fhe, 
 who fpeaks unkindly, without delay ; 
 
 82 « But {he, who, though affli6fed with illnefs, is be- 
 loved and virtuous, muft never be difgraced, though {he 
 may be fuperfeded by another wife with her own confent. 
 
 83 c If a wife, legally fuperfeded, fhall depart in wrath 
 from the houfe, {he muft either inftantly be confined, or 
 abandoned in the prefence of the whole family : 
 
256 ON THE SAME; AND ON THE 
 
 84 c But file, who, having been forbidden, addiHs her- 
 4 felf to intoxicating liquor even at jubilees, or mixes in 
 4 crowds at theatres, mult be fined fix radicas of gold. 
 
 85 4 When twiceborn men take wives, both of their 
 4 own clafs and others, the precedence, honour, and habita- 
 4 tion of thofe wives, muft be fettled according to the order 
 4 of their clalfes : 
 
 86 4 To all fuch married men, the wives of the fame 
 4 clafs only (not wives of a different clafs by any means) muff 
 4 perform the duty of perfonal attendance, and the daily bu- 
 4 finefs relating to a£ts of religion; 
 
 87 4 For he, who foolifhly caufes thofe duties to be per- 
 4 formed by any other than his wife of the fame clafs, when 
 4 fhe is near at hand, has been immemorially confidered as 
 4 a mere Chanddla begotten on a Brahmeni. 
 
 88 4 To an excellent and handfome youth of the fame 
 4 clafs, let every man give his daughter in marriage, accord- 
 4 ing to law ; even though fhe have not attained her age of 
 4 eight years: 
 
 89 4 But it is better, that the damfel, though marriageable, 
 4 fhould flay at home till her death, than that he fhould ever 
 4 give her in marriage to a bridegroom void of excellent 
 4 qualities. 
 
 90 c Three years let a damfel wait, though fhe be mar- 
 4 riageable ; but, after that term, let her chufe for herfelf a 
 4 bridegroom of equal rank : 
 
 91 4 If, not being given in marriage, fhe chufe her 
 4 bridegroom, neither fhe, nor the youth chofen, commits 
 4 any offence ; 
 
 92 4 But a damfel, thus ele6ting her hufband, fhall not 
 
COMMERCIAL AND SERVILE CLASSES. 257 
 
 carry with her the ornaments, which fhe received from 
 her father, nor thofe given by her mother or brethren : if 
 (he carry them away, fhe commits theft. 
 
 93 4 He, who takes to wife a damfel of full age, fhall 
 not give a nuptial prefent to her father ; fmce the father 
 loll his dominion over her, by detaining her at a time, 
 when fhe might have been a parent. 
 
 94 4 A man, aged thirty years, may marry a girl of 
 twelve, if he find one dear to his heart; or a man of twen- 
 ty-four years, a damfel of eight; but, if he JiniJh his flu- 
 den' Pup earlier , and the duties of his next order would other- 
 wife be impeded, let him marry immediately. 
 
 95 4 A wife, given by the gods, zuho are named in the 
 bridal texts , let the hufband receive and fupport conftant- 
 ly, if fhe be virtuous, though he married her not from 
 inclination : fuch conduct will pleafe the gods. 
 
 96 4 To be mothers, were women created ; and to be 
 fathers, men ; religious rites, therefore are ordained in the 
 Veda to be performed by the hufband together with the wife. 
 
 97 4 If a nuptial gratuity has actually been given to 
 a damfel, and he, who gave it, fhould die before marriage , 
 the damfel fhall be married to his brother, if fhe confent ; 
 
 98 4 But even a man of the fervile clafs ought not to 
 receive a gratuity, when he gives his daughter in marriage ; 
 fmce a father, who takes a fee on that occafion , tacitly fells 
 his daughter. 
 
 99 4 Neither ancients nor moderns, who were good 
 men, have ever given a damfel in marriage, after fhe had 
 been promifed to another man ; 
 
 100 4 Nor, even in former creations, have we heard the 
 
 R r r 
 
258 
 
 ON THE SAME; AND ON THE 
 
 * virtuous approve the tacit fale of a daughter for a price, un- 
 c der the name of a nuptial gratuity. 
 
 101 44 Let mutual fidelity continue till death this, in 
 4 few words, may be confidered as the fupreme law between 
 e hufband and wife. 
 
 102 4 Let a man and woman, united by marriage, con- 
 4 ftantly beware, left, at any time difunited, they violate their 
 c mutual fidelity. 
 
 103 4 Thus has been declared to you the law, abound- 
 4 ing in the pureft affedion, for the condud of man and 
 4 wife ; together with the pradice of raifing up offspring 
 4 to a hujband of the fervile clafs on failure of iffue by him be- 
 4 gotten : learn now the law of inheritance. 
 
 104 4 After the death of the father and the mother, 
 4 the brothers, being aftembled, may divide among them- 
 4 felves the paternal and maternal eftate ; but they have no 
 4 power over it, while their parents live, unlfs the father 
 4 chufe to dijlribute it . 
 
 105 4 The eldeft brother may take entire poffeflion of 
 4 the patrimony ; and the others may live under him, as they 
 4 lived under their father, unlefs they chufe to be feparated. 
 
 106 4 By the eldeft, at the moment of his birth, the 
 4 father, having begotten a fon, difcharges his debt to his 
 4 own progenitors ; the eldeft fon, therefore, ought before 
 4 partition to manage the whole patrimony : 
 
 107 4 That fon alone, by whofe birth he difcharges his 
 4 debt, and through whom he attains immortality, was be- 
 4 gotten from a fenfe of duty : all the reft are confidered 
 4 by the wife as begotten from love of pleafure. 
 
 toS 4 Let the father alone fupport Siis fons; and the 
 
COMMERCIAL AND SERVILE CLASSES. 259 
 
 * firft born, his younger brothers ; and let them behave to 
 
 * the eldeft, according to law, as children Jhould behave to 
 4 their father. 
 
 109 * The firft born, if virtuous , exalts the family, or, 
 4 if vitious, deftroys it : the firft born is in this world the 
 4 moft refpe&able ; and the good never treat him with 
 4 difdain. 
 
 110 * If an elder brother a£f, as an elder brother ought, 
 4 he is to be revered as a mother, as a father ; and, even if he 
 4 have not the behaviour of a good elder brother, he Ihould 
 
 * be refpe&ed as a maternal uncle , or other kinfman. ' 
 
 111 4 Either let them thus live together, or, if they de« 
 
 * fire feparately to perform religious rites, let them live apart; 
 4 fince religious duties are multiplied in feparate houfes, 
 4 their reparation is, therefore, legal and even laudable . 
 
 112 4 The portion deduced for the eldeft is a twenti- 
 4 eth part of the heritage, with the belt of all the chattels ; 
 4 for the middlemoft, half of that, or a fortieth ; for the 
 4 youngeft, a quarter of it, or an eightieth . 
 
 113 4 The eldeft and youngeft refpe&ively take their 
 4 juft mentioned portions ; and, if there be more than one 
 4 between them, each of the intermediate fons has the mean 
 4 portion, or the fortieth. 
 
 114 4 Of all the goods colle£led, let the firft born, if he 
 4 be tranfcendently learned and virtuous, take the beft article, 
 
 4 whatever is moft excellent in its kind, and the beft of ten 
 4 cows or the like : 
 
 115 4 But, among brothers equally {killed in perform- 
 4 ing their feveral duties, there is no deduction of the beft 
 4 in ten, or the mojl excellent chattel ; though fome trifle, as a 
 
26© ON THE SAME; AND ON THE 
 
 4 mark of greater veneration, (hould be given to the firft 
 4 born. 
 
 116 4 If a dedu£tion be thus made, let equal (hares of 
 4 the refidue be afcertained and received; but, if there 
 4 be no dedudtion, the (hares mud be diftributed in this 
 4 manner: 
 
 117 c Let the elded have a double fhare, and the next 
 4 born, a fhare and a half, if they clearly fur pafs the reft m virtue 
 4 and learning ; the younger fons mud; have each a (hare : if all 
 4 he equal in good qualities , they mufl all tahefha'e and fhare alike . 
 
 118 4 To the unmarried daughters by the fame mother , let 
 4 their brothers give portions out of their own allotments 
 4 refpedtively, according to the chjfes of their fever al mothers: 
 4 let each give a fourth part of his own didinft (hare ; and 
 4 they, who refufe to give it, (hall be degraded. 
 
 119 6 Let them never divide the. value of a fingle goat 
 4 or fheep, or a fingle bead with uncloven hoofs : a dngle 
 
 * goat or fheep remaining after an equal diflnbution belongs to 
 4 the fird born. 
 
 120 4 Should a younger brother in the manner before 
 4 mentioned have begotten a fon on the wife of his deceafed 
 4 elder brother, the dividon mud then be made equally 
 
 * between that fon , who reprefents the deceafed , and his natural 
 c father : thus is the law fettled. 
 
 121 4 The reprefentative is not fo far wholly fubdituted 
 4 by law in the place of the deceafed principal, as to have the 
 4 portion of an' elder fon ; and the principal became a father 
 4 in confequence of the procreation by his younger brother ; 
 
 4 the fon, therefore, is entitled by law to an equal (hare s 
 4 but not to a double portion . 
 
COMMERCIAL AND SERVILE CLASSES. 
 
 26 1 
 
 122 4 A younger fon being born of a firft married wife, 
 c after an elder fon had been born of a wife lafi married, but 
 4 of a lower clafs, it may be a doubt in that cafe, how the 
 c divifion fhall be made : 
 
 123 4 Let the fon, born of the elder wife, take one 
 4 molt excellent bull deduced from the inheritance ; the 
 c next excellent bulls are for thofe, who were born frfl , but 
 1 are inferiour on account of their mothers, who were mar- 
 4 ried lajl, 
 
 124 4 A fon, indeed, who was fdrfh born, and brought 
 c forth by the wife firft married, may take, if learned land vir- 
 c tuous , one bull and fifteen cows ; and the other fons may 
 c then take, each injright of his feveral mother: fuch is the 
 4 fixed rule. 
 
 125 4 As between fons, born of wives equal in their 
 4 clafs and without any other diftin£Hon, there can be no 
 4 feniority in right of the mother ; but the feniority ordain- 
 4 ed by law, is according to the birth. 
 
 126 4 The right of invoking In dr a by the texts, called 
 4 fwabrahmanya , depends on aftual priority of birth ; and 
 4 and of twins alfo, if any fuch be conceived among different 
 4 wives, the eldeft is he, who was firft a£tually born. 
 
 127 4 He, who has no fon, may appoint his daughter 
 
 4 in this manner to raife up a fon for him, faying : 44 the 
 44 male child, who fhall be born from her in wedlock, 
 44 fhall be mine for the purpofe of performing my obfe- 
 44 quies.” 
 
 128 4 In this manner Dacsh a himfelf, lord of created 
 
 5 beings, anciently appointed all his fifty daughters to raife 
 f up fons to him, for the fake of multiplying his race : 
 
 S f s 
 
2 6z ON THE SAME; AND ON THE 
 
 129 8 He gave ten to Dherma, thirteen to Casyapa, 
 
 8 twenty feven to So'ma, king oj Brahmens and medical plants , 
 
 8 after doing honour to them with an affectionate heart. 
 
 130 8 The fon of a man is even as himfelf; and as the 
 8 fon, fuch is the daughter thus appointed : how then, if he 
 8 have no Jon , can any inherit his property, but a daughter, 
 
 8 who is clofely united with his own foul ? 
 
 131 8 Property, given to the mother on her marriage, is 
 8 inherited by her unmarried daughter ; and the fon of a 
 8 daughter, appointed in the manner jujl mentioned , {hall in- 
 8 herit he whole eftate of her father, who leaves no fon by 
 , himfelf begotten : 
 
 132 8 The fon, however, of fuch a daughter, who fuc- 
 8 ceeds to all the wealth of her father dying without a fon, 
 8 mull offer two funeral cakes, one to his own father, and 
 8 one to the father of his mother. 
 
 133 8 Between a fon’s fon and the fon of fuch a daugh- 
 8 ter, there is no difference in law ; fmee their father and 
 8 mother both fprang from the body of the fame man : 
 
 134 8 But, a daughter having been appointed to pro- 
 8 duce a fon for her father, and a fon, begotten by himfelf be- 
 8 ing afterwards born, the divifion of the heritage muft in 
 8 that cafe be equal ; fince there is no right of primogeni* 
 8 ture for a woman. 
 
 1 35 8 Should a daughter, thus appointed to raife up a 
 8 fon for her father, die by any accident without a fon, the 
 s hufband of that daughter may, without hefitation, polfefs 
 8 himfelf of her property. 
 
 136 8 By that male child, whom a daughter thus ap- 
 8 pointed, either by an implied intention or a plain decla- 
 
COMMERCIAL AND SERVILE CLASSES. 263 
 
 ration, fhall produce from an hufband of an equal clafs, 
 the maternal grandfather becomes in law the father of a 
 fon : let that fon give the funeral cake and poffefs the in- 
 heritance. 
 
 137 ‘ By a fon, a man obtains vi&ory over all people ; 
 by a fon’s fon, he enjoys immortality; and, afterwards, 
 by the fon of that grandfon, he reaches the folar abode. 
 
 138 c Since the fon ( trayate ) delivers his father from 
 the hell named put, he was, therefore, called putlra by 
 Brahma' himfelf : 
 
 139 ‘ Now between the fons of his fon and-- of his 
 daughter thus appointed, there fubfifts in this world no dif- 
 ference ; for even the fon of fuch a daughter delivers him 
 in the next, like the fon of his fon. 
 
 140 ‘ Let the fon of fuch a daughter offer the firft fu- 
 neral cake to his mother ; the fecond to her father ; the 
 third, to her paternal grandfather. 
 
 141 c Of the man, to whom a fon has been given, ac- 
 cording to a fubjequent law, adorned with every virtue, that 
 fon fhall take a fifth or fixth part of the heritage, though 
 brought from a different family. 
 
 142 ‘A given fon muff never claim the family and eftate 
 of his natural father: the funeral cake follows the family 
 and eftate; but of him, who has given away his fon, the 
 funeral oblation is extinft. 
 
 143 ‘ The fon of a wife, not authorized to have iffue 
 by another, and the fon begotten, by the brother of the 
 hufband, on a wife, who has a fon then living, are both un- 
 worthy of the heritage ; one being the child of an adul- 
 terer, and the other produced through mere luft. 
 
264 
 
 ON THE SAME; AND ON THE . 
 
 144 e Even the Ton of a wife duly authorized, not be- 
 ‘ gotten according to the law already propounded , is unworthy 
 c of the paternal eftate ; for he was procreated by an outcaft : 
 
 145 But the fon legally begotten on a wife, authorized for 
 e the purpofe before mentioned , may inherit in all refpetts, if 
 £ he be virtuous and learned, as a fon begotten by the huf- 
 ‘ band; fince in that cafe the feed and the produce belong of 
 
 * right to the owner of the field. 
 
 146 ‘ He, who keeps the fixed and moveable eftate of 
 c his deceafed brother, maintains the widow, and raifes up a 
 ‘ fon to that brother, muft give to that fon, at the age of 
 ( fifteen, the whole of his brother’s divided property. 
 
 147 c Should a wife, even though legally authorized, pro- 
 ( duce a fon by the brother, or any other fapinda, of her huff 
 ( band, that fon, if begotten with amorous embraces and tokens 
 ‘ of impure defire, the fages proclaim bafeborn and in- 
 
 * capable of inheriting. 
 
 148 e This law, which has preceded, muft be underftood 
 
 < of a diftribution among fons begotten on women of the 
 6 fame clafs : hear now the law concerning fons by feveral 
 
 < women of different claffes. 
 
 149 e If there be four wives of a Brahmen in the dire£t 
 « order of the claffes, and fons are produced by them all, 
 ‘ this is the rule of partition among them : 
 
 150 £ The chief fervant in hulbandry, the bull kept 
 « for impregnating cows, the riding horfe or carriage, the 
 e ring and other ornaments, and the principal meffuage, lhall 
 s be deduced from the inheritance and given to the Brah - 
 6 men fon, together with a larger fliare by way of preemi- 
 e nence. 
 
COMMERCIAL AND SERVILE CLASSES. 265 
 
 151 e Let the Brahmen take three {hares of the refidue; 
 
 * the fon of the Cshatriyd wife, two fhares ; the fon of the 
 c Vaifyd wife, a fhare and a half; and the fon of the Sudrd 
 
 * wife, may take one {hare. 
 
 152 4 Or, if no deduction be made , let fome perfon learn- 
 4 ed in the law divide the whole colle&ed eftate into ten 
 4 parts, and make a legal diftribution by this following rule : 
 
 153 4 Let the fon of the Brahmani take four parts; 
 
 4 the fon of the CJhatriyd , three ; let the fon of the Vaifyd have 
 4 two parts ; let the fon of the Sudrd take a {ingle part, if 
 4 he be virtuous . 
 
 154 4 But, whether the Brahmen have fons, or have no 
 4 fons, by wives of the three frfl clafes , no more than a tenth 
 4 part mud be given to the fon of a Sudrd . 
 
 155 4 The fon of a Brahmen , a Cfhatriya , or a Vaifya by 
 4 a woman of the fervile clafs, {hall inherit no part of the 
 4 eftate, unlefs he be virtuous ; nor jointly with other fons , unlefs 
 4 his mother was lawfully married : whatever his father may 
 4 give him, let that be his own. 
 
 156 4 All the fons of twiceborn men, produced by 
 4 wives of the fame clafs, muft divide the heritage equally, 
 
 4 after the younger brothers have given the firft born his de- 
 4 du6led allotment. 
 
 157 4 For a Sudra is ordained a wife of his own clafs, 
 
 4 and no other: all, produced by her, {hall have equal 
 4 {hares, though fhe have a hundred fons. 
 
 158 4 Of the twelve fons of men, whom Menu, fprung 
 4 from the Self-exiftent, has named, fix are kinfmen and 
 4 heirs ; fix, not heirs, except to their own fathers , but kinfmen. 
 
 1 59 4 The fon begotten by a man himfelf in lawful wed - 
 
 T t t 
 
266 
 
 ON THE SAME; AND ON THE 
 
 4 lock , the fon of his wife begotten in the manner before deferib - 
 4 ed, a fon given to him , a fon made or adopted , a fon of con- 
 4 cealed birth, or zuhofe real father cannot be known, and a fon 
 4 rejected his natural parents, are the fix kinfmen and 
 4 heirs: 
 
 160 4 The fon of a young woman unmarried, the fon of 
 4 a pregnant bride, a fon bought, a fon by a twice married 
 4 woman, a fon felfgiven, and a fon by a Sudra, are the fix 
 4 kinfmen, but not heirs to collaterals . 
 
 161 4 Such advantage, as a man would gain, who fhould 
 4 attempt to pafs deep water in a boat made of woven reeds, 
 
 £ that father obtains, who paffes the gloom of death, leaving 
 4 only contemptible fons, who are the eleven , or at leafl the fix, 
 
 4 lafl mentioned , 
 
 162 4 If the two heirs of one man be the fon of his own 
 4 body and a fon of his wife by a kinfman, the former of 
 4 zchom was begotten after his recovery from an illnefs thought in - 
 4 curable , each of the fons, exclufively of the other, fhall 
 4 fucceed to the whole eflate of his natural father. 
 
 163 4 The fon of his own body is the foie heir to his 
 4 eflate, but, that all evil may be removed, let him allow a 
 4 maintenance to the reft; 
 
 164 4 And, when the fon of the body has taken an ac- 
 4 count of the paternal inheritance, let him give a fixth part 
 4 part of it to the fon of the wife begotten by a kinfman, 
 
 4 before his father’s recovery ; or a fifth part, if that fon be 
 4 eminently virtuous . 
 
 165 4 The fon of the body, and the fon of the wife 
 4 may fucceed immediately to the paternal eftate in the manner 
 4 juft mentioned ; but the ten other fons can only fucceed in 
 
COMMERCIAL AND SERVILE CLASSES. 267 
 
 order to the family duties and to their fhare of the inhe- 
 ritance, thoje lafl named being excluded by any one of the pre- 
 
 166 4 Him, whom a man has begotten on his own wed- 
 ded wife, let him know to be the firlt in rank, as the fon 
 of his body. 
 
 167 4 He, who was begotten, according to law, on the 
 wife of a man deceafed, or impotent, or difordered, after 
 due authority given to her, is called the lawful fon of the 
 wife. 
 
 168 4 He, whom his father, or mother zuith her hvfband’s 
 afent , gives to another as his fon, provided that die donee 
 have no ilfue, if the boy be of the fame clafs and affe6tion- 
 ately difpofed, is confidered as a fon given, the gift being 
 confirmed by pouring water. 
 
 169 4 He is confidered as a fon made or adopted , whom 
 a man takes as his own fon, the boy being equal in clafs, 
 endued with filial virtues, acquainted with the merit 
 of performing obfiequies to his adopter , and with the fin of omit- 
 ting them . 
 
 170 4 In whofe manfion foever a male child fhall be 
 brought forth by a married zooman , zuhofie hufband has long 
 been abfient , if the real father cannot be difcovered, but if it be 
 probable that he zuas of an equal clafs , that child belongs to 
 the lord of the unfaithful wife, and is called a fon of con- 
 cealed birth in his manfion. 
 
 171 4 A boy, whom a man receives as his own fon, 
 after he has been deferted zuithout jufl caufe by his parents, 
 or by either of them, if one be dead , is called a fon re- 
 je6led. 
 
268 
 
 ON THE SAME; AND ON THE 
 
 172 4 A fon, whom the daughter of any man private- 
 4 ly brings forth in the houfe of her father, if fhe afterwards 
 4 marry her lover, is defcribed as a fon begotten on an un- 
 
 * married girl. 
 
 173 4 If a pregnant young woman marry, whether her 
 ‘ pregnancy be known or unknown, the male child in her 
 ‘ womb belongs to the bridegroom, and is called a fon re- 
 ‘ ceived with his bride. 
 
 1 74 4 He is called a fon bought, whom a man, for the 
 4 fake of having a fon to perform his obfequies , purchafes from 
 c his father and mother, whether the boy be equal or un- 
 4 equal cc himfelf in good qualities , for in clafs all adopted fons 
 4 mujl be equal . 
 
 175 5 He, whom a woman, either forfaken by her lord 
 4 or a widow, conceived by a fecond hulband, whom fhe 
 4 took by her own defire, though agaivfl law , is called the 
 4 fon of a woman twice married : 
 
 176 ‘ If, on her fecond marriage , fhe be Hill a virgin, or 
 4 if fhe left her hulband under the age of puberty and 
 4 return to him at his full age, fhe mull again perform the 
 
 * nuptial ceremony, either with her fecond, or her young and 
 4 deferted, hulband. 
 
 177 4 He, who has loll his parents, or been abandon- 
 4 ed by them without juft caufe, and offers himfelf to a man 
 4 as his fon, is called a fon felfgiven. 
 
 178 4 A fon, begotten through lull on a Sudrd by a 
 4 man of the prieltly clafs, is even as a corpfe, though alive, 
 4 and is thence called in law a living corpfe : 
 
 179 4 But a fon, begotten by a man of the fervile clafs 
 4 on his female (lave, or on the female flave of his male 
 
COMMERCIAL AND SERVILE CLASSES. 26 9 
 
 * {lave, may take a fhare of the heritage, if permitted by the 
 4 other Jons : thus is the law eftablifhed. 
 
 180 4 Thefe eleven fons (the fon of the wife, and the 
 
 * reft as enumerated) are allowed by wife legiflators to be 
 « fubftitutes in order for fons of the body, for the fake of 
 c preventing a failure of obfequies ; 
 
 181 6 Though fuch, as are called fons for that purpofe, 
 c but were produced from the manhood of others, belong 
 c in truth to the father, from whofe manhood they feverally 
 
 * fprang, and to no other, except by a juft f Elion of law. 
 
 182 e If, among feveral brothers of the whole blood, 
 
 * one have a fon born, Menu pronounces them all fathers of 
 
 * a male child by means of that fon ; Jo that , if fuch nephew 
 4 would be the heir , the uncles have no power to adopt fons : 
 
 183 4 Thus if, among all the wives of the fame huf- 
 e band, one bring forth a male child. Menu has declared 
 
 * them all, by means of that fon, to be mothers of male 
 
 * iflue. 
 
 184 4 On failure of the beft, and of the next beft, among 
 4 thofe twelve fons , let the inferiour in order take the heri- 
 
 * tage; but, if there be many of equal rank, let all be 
 
 * fharers of the eftate. 
 
 185 4 Not brothers, nor parents, but fons, if living , or 
 4 their male ifjue , are heirs to the deceafed, but of him, who 
 4 leaves no fon, nor a wife , nor a daughter , the father fhall 
 
 * take the inheritance ; and, if he leave neither father , nor 
 4 mother , the brothers. 
 
 186 c To three ancefors muft water be given at their 
 4 obfequies; for three (the father, his father, and the paternal 
 £ grandfather) is the funeral cake ordained: the fourth in 
 
 U u u 
 
270 
 
 ON THE SAME; AND ON THE 
 
 * dejcent is the giver of oblations to them , and their heir , if they 
 4 die without nearer defendants ; but the fifth has no concern 
 4 with the gift of the funeral cake. 
 
 187 c To the neared fapinda , male or female, after him in 
 4 the third degree, the inheritance next belongs; then, on 
 e failure of fapindas and of their iftue, the famanodaca . or 
 
 4 diftant kinfman, fhall be the heir; or the fpiritual preceptor, 
 
 5 or the pupil, or the fellowfludent, of the deceafed : 
 
 188 4 On failure of all thofe, the lawful heirs are fuch 
 4 Brahmens, as have read the three Vedas, as are pure in bo- 
 4 dy and' mind, as have fubdued their pafiions ; and they mujl 
 4 confequently offer the cake : thus the rites of obfequies can* 
 4 not fail. 
 
 189 4 The property of a Brahmen fhall never be taken 
 4 as an efcheat by the king ; this is a fixed law : but the 
 4 wealth of the other clafTes, on failure of all heirs, the 
 4 king may take. 
 
 190 4 If the widow of a man, who died without afon, 
 
 4 raife up a fon to him by one of his kinfmen, let her deli- 
 4 ver to that fon at his full age the colle&ed eftate of the 
 
 4 deceafed, whatever it be. 
 
 191 4 If two fons, begotten by two fucceffive hufbands , who 
 
 5 are both dead, contend for their property, then in the hands 
 4 of their mother, let each take, exclufively of the other, his> 
 4 own father’s eftate. 
 
 192 4 On the death of the mother, let all the uterine 
 4 brothers and the uterine fillers, if unmarried, equally divide 
 4 the maternal eftate : each married fijler fhall have a fourth 
 4 part of a brother's allotment . 
 
 193 4 Even to the daughters of thofe daughters, it is fit, 
 
COMMERCIAL AND SERVILE CLASSES. 271 
 
 4 that fomething fhould be given, from the abets of their 
 4 maternal grandmother, on the fcore of natural affe&ion. 
 
 194 4 What was given before the nuptial fire, what was 
 
 * given on the bridal procefiion, what was given in token 
 4 of love, and what was received from a brother, a mother, 
 
 * or a father, are confidered as the fixfold feparate property 
 4 of a married woman : 
 
 195 4 What fhe received after marriage from the family 
 
 * of her hufband, and what her affectionate lord may have 
 
 * given her, fhall be inherited, even if (he die in his lifetime, 
 
 * by her children. ^ 
 
 196 c It is ordained, that the property of a woman, mar- 
 
 * ried by the ceremonies called Brahma , Daiva, A rfha 3 Gand - 
 4 harvd , or Prdjdpatya 3 fhall go to her hufband, if fhe die 
 
 * without iffue ; 
 
 197 4 But her wealth given on the marriage calk d A [lira, 
 4 or on either of the two others, is ordained, on her 
 
 * death without iffue, to become the property of her father 
 
 * and mother. 
 
 198 4 If a widow, whofe hufband had other wives of different 
 4 clafjes, fhall have received wealth at any time as a gift from 
 4 her father, and fhall die without iffue 3 it fhall go to the dau^h- 
 4 ter of the Brdhmani wife, or to the iffue of that daughter. 
 
 199 4 A woman fhould never make a hoard from the 
 4 goods of her kindred, which are common to her and many; 
 
 4 or even from the property of her lord, without his affent. 
 
 200 4 Such ornamental apparel, as women wear dur- 
 4 ing the lives of their hufbands, the heirs of thofe hufbands 
 
 * fhall not divide among themfelves : they, who divide it a- 
 4 mong themfelves, fall deep into Jin . 
 
2/2 
 
 ON THE SAME; AND ON THE 
 
 201 5 Eunuchs and outcafts, perfons born blind or 
 ‘ deaf, madmen, idiots, the dumb, and fuch as have loft 
 
 * the ufe of a limb, are excluded from a fhare of the heri- 
 ‘ tage; 
 
 202 * But it is juft, that the heir, who knows his duty, 
 ‘ fhould give all of them food and raiment for life without 
 c ftint, according to the beft of his power : he, who gives 
 ‘ them nothing, finks affuredly to a region of punifhment. 
 
 203 ‘If the eunuch and the reft fhould at any time de- 
 
 * fire to marry, and if the wife of the eunuch fhould raife up a. 
 
 * fon to himjby a man legally appointed , that Jon and the iifue of 
 ‘ fuch, as have children, fhall be capable of inheriting. 
 
 204 ‘ After the death of the father, if the eldeft bro- 
 « ther acquire wealth by his ozun efforts before partition , a fliare 
 ‘ of that acqufition fhall go to the younger brothers, if they 
 1 have made a due progrefs in learning ; 
 
 205 ‘ And if all of them, being unlearned, acquire pro- 
 « perty before partition by their own labour, there fhall be 
 ‘ an equal divifion of that property without regard to the Jirfl 
 « born ; for it was not the wealth of their father: this rule is 
 5 clearly fettled. 
 
 206 6 Wealth, however, acquired by learning, belongs 
 
 * exclufively to any one of them , who acquired it ; fo does any 
 
 * thing given by a friend, received on account of marriage, 
 
 * or prefented as a mark of refpe£t to a gueft. 
 
 207 ‘If any one of the brethren has a competence 
 
 * from his own occupation, and wants not the property of 
 1 his father, he may debar himfelf from his own fhare, fome 
 
 * trifle being given him as a confideration, to prevent future 
 
COMMERCIAL AND SERVILE CLASSES. 
 
 2 73 
 
 208 e What a brother has acquired by labour or Ikill, 
 without ufing the patrimony, he {hall not give up without 
 his affent ; for it was gained by his own exertion : 
 
 209 e And if a fon, by his own efforts, recover a 
 debt or property unjuftly detained , which could not be reco- 
 vered before by his father , he fhall not, unlefs by his 
 free will, put it into parcenary with his brethren, fince in 
 fa 61 it was acquired by himfelf. 
 
 210 e If brethren, once divided and living again toge- 
 ther as parceners, make a fecond partition, the fhares muff 
 in that cafe be equal; and the firft born fhall have no right 
 of deduction. 
 
 211 c Should the eldeft or youngeft of feveral brothers 
 be deprived of his fhare by a civil death on his entrance into 
 the fourth order , or fhould any one of them die, his vefed 
 interejl in a fhare fhall not wholly be loft ; 
 
 212 c But, if he leave neither fon, nor wife , nor daughter, nor 
 father, nor mother, his uterine brothers and fillers, and fuch 
 brothers as were reunited after a feparation, fhall affemble 
 and divide his fhare equally. 
 
 213 e Any eldeft brother, who from avarice (hall de- 
 fraud his younger brother, fhall forfeit the honours of his pri- 
 mogeniture, be deprived of his own {hare, and pay a fine 
 to the king. 
 
 214 c All thofe brothers, who are addi£!ed to any vice, 
 lofe their title to the inheritance : the firft born fhall not 
 appropriate it to himfelf, but {hall give {hares to the young- 
 eft, if they be not vitious. 
 
 215 4 If, among undivided brethren living with their fa- 
 ther, there be a common exertion for common gain, the fa- 
 
 W w w 
 
274 
 
 ON THE SAME; AND ON THE 
 
 4 ther fhall never make an unequal divifion among them, 
 
 6 when they divide their families. 
 
 21 6 4 A fon, born after a divifion in the lifetime of his fa - 
 4 ther , fhall alone inherit the patrimony, or fhall have a fhare 
 4 of it with the divided brethren, if they return and unite 
 4 themfelves with him. 
 
 217 4 Of a fon, dying childlefs and leaving no zvidozv, the 
 4 father and mother fhall take the eftate; and, the mother al- 
 4 fo being dead, the paternal grandfather and grandmother fhall 
 4 take the heritage on failure of brothers and nephews . 
 
 218 4 When all the debts and wealth have been jullly 
 4 dillributed according to law, any property, that may after- 
 4 wards be difeovered, fhall be fubje£t to a fimilar diftribution. 
 
 219 4 Apparel, carriages, or riding horfes, and ornaments 
 4 of ordinary value , which any of the heirs had ufed by conjent before 
 6 partition , drelfed rice, water in a zuell or ci/iern, female Haves, 
 4 family priefts, or fpiritual counfellors, and pafture ground 
 4 for cattle, the wife have declared indivifible, and fill to be 
 4 ufed as before. 
 
 220 4 Thus have the laws of inheritance, and the rule 
 4 for the condu£t of fons (whether the fon of the wife or 
 4 others) been expounded to you in order : learn at pre- 
 4 fent the law concerning games of chance. 
 
 221 4 Gaming, either with inanimate or with animated 
 4 things, let the king exclude wholly from his realm : both 
 4 thofe modes of play caufe deftruSlion to princes. 
 
 222 4 Such play with dice and the like , or by matches bc- 
 4 tween rams and cocks , amounts to open theft; and the king 
 4 mull ever be vigilant in fupprefiing both modes of play : 
 
 223 4 Gaming with lifelefs things is known among men 
 
COMMERCIAL AND SERVILE CLASSES, 
 
 2 75 
 
 by the name of dyuta ; but Jamahwaya fignifies a match be- 
 tween living creatures. 
 
 224 4 Let the king punilh corporally at difcretion both 
 the gamefter and the keeper of a gaming houfe, whether 
 they play with inanimate or animated things ; and men of 
 the fervile clafs, who wear the firing and other marks of the 
 twiceborn. 
 
 225 4 Gamefters, publick dancers and fingers, revilers of 
 fcripture, open hereticks, men who perform not the du- 
 ties of their feveral claffes, and fellers of fpirituous liquor, 
 let him inftantly banifh from the town : 
 
 22S 4 Thofe wretches, lurking like unfeen thieves in the 
 
 dominion of a prince, continually harafs his good fubjects 
 with their vitious conduft. 
 
 227 4 Even in a former creation was this vice of gaming 
 found a great provoker of enmity : let no fenfible man, 
 therefore, addidt himfelf to play even for his amufement: 
 
 228 4 On the man adui£led to it, either privately or 
 openlv, let punilhment be inflidfed at the difcretion of the 
 
 ki »g- 
 
 229 4 A man cf the military, commercial, or fervile 
 clafs, who cannot pay a fine, lhall difcharge the debt by 
 his labour : a prielt lhall difcharge it by little and little. 
 
 230 4 For women, children, perfons of crazy intelledf, 
 the old, the poor, and the infirm, the king lhall order 
 punilhment with a fmall whip, a twig, or a rope. 
 
 231 4 Those minifters, who are employed in publick 
 a ‘fairs, and, inflamed by the blaze of wealth, mar the 
 bufineis of any perfon concerned, let the king ftrip of all 
 their property. 
 
276 . ON THE SAME; AND ON THE 
 
 232 c Such, as forge royal edi£ts, caufe diflenfions a- 
 
 * mong the great minifters, or kill women, priefts, or chil- 
 c dren, let the king put to death ; and fuch, as adhere to his 
 fi enemies. 
 
 2 33 e Whatever bufmefs has at any time been tranfa6l*» 
 
 ‘ ed conformably to law, let him confider as finally fettled, 
 c and refufe to unravel ; 
 
 234 c But whatever bufmefs has been concluded illegal- 
 ‘ ly by his minifters or by a judge, let the king himfelf re- 
 ‘ examine ; and let him fine them each a thoufand panas . 
 
 235 e The flayer of a prieft, a foldier or merchant 
 ‘ drinking «. arak, or a prieft drinking arak, mead, or rum, 
 
 * he, who fteals the gold of a prieft, and he, who vio- 
 
 * lates the bed of his natural or fpiritual father, are all to be 
 ‘ confidered refpeftively as offenders in the higheft degree, 
 
 * except thofe , whoje crimes are not Jit to be named : 
 
 2 36 c On fuch of thofe four, as have not actually per- 
 
 * formed an expiation, let the king legally infli£t corporal 
 e punifhment, together with a fine. 
 
 237 c For violating the paternal bed, let the mark of a fe- 
 f male part be imprefled on the forehead with hot iron ; for 
 c drinking fpirits, a vintner’s flag; for Healing facred gold, a 
 c dog’s foot ; for murdering a prieft, the figure of a headlefs 
 e corpfe: 
 
 238 c With none to eat with them, with none to facri- 
 c fice with them, with none to read with them, with none 
 c to be allied by marriage to them, abje6t and excluded 
 c from all focial duties, let them wander over this earth : 
 
 239 ‘ Branded with indelible marks, they fhall be de- 
 
 * ferted by their paternal and maternal relations, treated by 
 
COMMERCIAL 5 AND SERVILE CLASSES. 
 
 2 77 
 
 none with affe6tion, received by none with refpe6t : fuch is 
 the ordinance of Menu. 
 
 240 4 Criminals of ail the claffes, having performed an 
 expiation, as ordained by law, fhall not be marked on the 
 forehead, but condemned to pay the higheft fine: 
 
 241 c For crimes by a prieft, who had a good char abler 
 before his offence , the middle fine fhall be fet on him ; or, if 
 his crime was premeditated , he fhall be banifhed from the 
 realm, taking with him his effe£f s and his family ; 
 
 242 4 But men of the other claffes, who have committed 
 thofe crimes, though without premeditation , fhall be ftripped 
 of all their pofTeffions ; and, if their offence was premedi- 
 tated, fhall be corporally, or even capitally, punifhed, 
 according to circumfances . 
 
 243 4 Let no virtuous prince appropriate the wealth of 
 a criminal in the higheft degree ; for he, who appropriates 
 it through covetoufnefs, is contaminated with the fame 
 guilt : 
 
 244 4 Having thrown fuch a fine into the waters, let him 
 offer it to Varuna; or let him beftow it on fome prieft 
 of eminent learning in the fcriptures : 
 
 245 4 Varuna is the lord of punifhment; he holds a 
 rod even over kings ; and a prieft, who has gone through 
 the whole Veda, is equal to a fovereign of all the world. 
 
 246 4 Where the king abftains from receiving to his own 
 ufe the wealth of fuch offenders, there children are born in 
 due feafon and enjoy long lives ; 
 
 247 4 There the grain of hufbandmen rifes abundantly, as 
 it was re r pe6iively fown; there no younglings die, nor is 
 one deformed animal born. 
 
 X x x 
 
2,78 
 
 ON THE SAME; AND ON THE 
 
 248 4 Should a man of the bafeft clafs, with preconceiv- 
 
 4 ed malice, give pain to Brahmens , let the prince corporally 
 4 punifh him by various modes, that may raife terrour. 
 
 1 249 4 A king is pronounced equally unjuft in releafing 
 
 4 the man, who deferves punifhment, and in punifhing the 
 4 man, who deferves it not : He is juft, who always infli&s the 
 4 - punifhment ordained by law. 
 
 : 250 4 Thefe eftablifhed rules for adminiftering juftice, 
 
 4 between two litigant parties, have been propounded at 
 4 length under eighteen heads. 
 
 251 4 Thus fully performing all duties required by law, 
 4 let a king feek with juftice to poftefs regions yet unpoflefted, 
 4 and, when they are in his pofleftion, let him govern them 
 4 well. 
 
 252 4 His realm being completely arranged and his for- 
 4 trefles amply provided, let him ever apply the moft dili- 
 4 gent care to eradicate bad men rejembling thorny weeds, as the 
 4 law dire&s. 
 
 2 5 S ‘By prote£ting fuch as live virtuoufty, and by root- 
 4 ing up fuch as live wickedly, thofe kings, whole hearts are 
 4 intent on the fecurity of their people, fhall rife to heaven. 
 
 254 4 Of that prince, who takes a revenue, without re- 
 4 ftraining rogues, the dominions are thrown into diforder, 
 
 4 and himfelf fhall be precluded from a celeftial abode ; 
 
 255 4 But of him, whofe realm, by the ftrength of his 
 4 arm, is defended and free from terrour, the dominions con- 
 4 tinually flourifh, like trees duly watered. 
 
 256 4 Let the king, whofe emiflaries are his eyes, difcem 
 well the two forts of rogues, the open and the concealed, 
 
 4 who deprive other men of their wealth : 
 
COMMERCIAL AND SERVILE CLASSES. 279 
 
 2 57 c Open rogues are they, who fubfiff by cheating in 
 
 various marketable commodities; and concealed rogues 
 are they, who heal and rob in forefls and the like fecret 
 places. . 
 
 258 6 Receivers of bribes, extorters of money by threats, 
 debafers of metals, gamelfers, fortunetellers, impoltors, and 
 profelTors of palm iff ry ; 
 
 259 4 Elephantbreakers and quacks, not performing what 
 they engage to perform, pretended artifls, and fubtil har- 
 lots; 
 
 260 4 Thefe and the like thorny weeds, overfpreading the 
 world, let the king difcover with a quick fight, and others, 
 who a6t ill in fecret ; worthlefs men, yet bearing the out- 
 ward figns of the worthy. 
 
 261 4 Having dete£ted them, by the means of trufty per- 
 fons difguifed, who pretend to have the fame occupation 
 with them, and of fpies placed in feveral ftations, let him 
 bring them by artifice into his power : 
 
 262 4 Then, having fully proclaimed their refpe&ive 
 criminal a£ls, let the king infli£t punifhment legally, ac- 
 cording to the crimes proved ; 
 
 263 4 Since, without certain punifhment, it is impoffible 
 to reftrain the delinquency of fcoundrels with depraved 
 fouls, who fecretly prowl over this earth. 
 
 264 4 Muchfrequented places, cifferns of water, bake 
 houfes, the lodgings of harlots, taverns and vi&ualling 
 {hops, fquares where four ways meet, large well known 
 trees, affemblies, andpublick fpe&acles; 
 
 265 4 Old courtyards, thickets, the houfes of artifts, 
 empty manfions, groves, and gardens ; 
 
28 o 
 
 ON THE SAME; AND ON THE 
 
 266 e Thefe and the like places let the king guard, for 
 4 the prevention of robberies, with foldiers, both ftationa- 
 * r y and patrolling, as well as with fecret watchmen. 
 
 267 4 By the means of able fpies, once thieves but reform - 
 4 ed, who, well knowing the various machinations of rogues, 
 4 aflociate with them and follow them, let the king detect 
 4 and draw them forth : 
 
 268 4 On pretexts of dainty food and gratifications, or 
 4 of feeing fome wife prieft, who could enfure their fuccefs , or on 
 4 pretence of mock battles and the like feats of flrength, let the 
 4 fpies procure an affembly of thofe men. 
 
 269 4 Such as refufe to go forth on thofe occafions, de- 
 4 terred by former punifhments , which the king had injlitted , let 
 4 him feize by force, and put to death, on proof of thi ir guilt, 
 4 with their friends and kinfmen, paternal and maternal, if 
 4 proved to be their confederates . 
 
 270 4 Let not a juft prince kill a man convicted of fim- 
 4 pie theft, unlefs taken with the mainer or with implements 
 4 of robbery ; but any thief, taken with the mainer, or with 
 4 fuch implements, let him deftroy without hefitation ; 
 
 271 4 And let him flay all thofe, who give robbers food 
 4 in towns, or fupply them with implements, or afford them 
 4 fhelter. 
 
 272 4 Should thofe men, who were appointed to guard 
 4 any diftricts, or thofe of the vicinity, who were employed 
 4 for that purpofe, be neutral in attacks by robbers and inac- 
 4 tive in feizing them , let him inftantly punifli them as thieves, 
 
 273 4 Him, who lives apparently by the rules of his 
 4 clafs, but really departs from thofe rules, let the king fevere- 
 4 ly punifh by fine, as a wretch, who violates his duty. 
 
COMMERCIAL AND SERVILE CLASSES. 281 
 
 274 c They, who give no aftiftance on the plundering 
 c of a town, on the forcible breaking of a dike, or on fee- 
 e ing a robbery on the highway, fhall be banifhed with their 
 e cattle and utenfds. 
 
 275 * Men, who rob the king’s treafure, or obftinateiy 
 
 * oppofe his commands, let him deftroy by various modes 
 c of juft punifhment; and thofe, who encourage his enemies. 
 
 276 ‘ Of robbers, who break a wall or partition, and 
 c commit theft in the night, let the prince order the hands to 
 c be lopped off, and themfelves to be fixed on a fharp 
 
 * ftake. 
 
 277 c Two fingers of a cutpurfe, the thumb and ‘the index, 
 6 let him caufe to be amputated on his firft conviction; on 
 
 * the fecond, one hand and one foot ; on the third, he fhall 
 c fuffier death. 
 
 278 1 Such, as give thieves fire, fuch as give them food, 
 
 * fuch as give them arms and apartments, and fuch as know- 
 e ingly receive a thing ftolen, let the king punifh as he would 
 c punifh a thief. 
 
 279 c The breaker of a dam to fecure a pool, let him 
 c punifh by long immerfion under water, or by keen corpo- 
 c ral fuffering ; or the offender {hall repair it, but muft pay 
 
 * the hicrheft mul6t. 
 
 O 
 
 280 4 Thofe, who break open the treafury, or the arfe- 
 c nal, or the temple of a deity, and thofe, who carry off 
 e royal elephants, horfes, or cars, let him without hefitation 
 
 * deftroy. 
 
 281 e He, who (hall take away the water of an ancient 
 c pool, or {hall obftru£t a watercourfe, muft be condemned 
 e to pay the loweft ufual amercement. 
 
 Y yy 
 
282 
 
 ON THE SAME; AND ON THE 
 
 282 e He, who fhall drop his ordure on the king’s 
 c highway, except in cafe of neceffity, fhall pay two panas 
 c and immediately remove the filth; 
 
 283 4 But a perfon in urgent neceffity, a very old man, 
 c a pregnant woman, and a child, only deferve reproof, and 
 4 fhall clean the place themfelves : this is a fettled rule. 
 
 284 e All phyficians and furgeons a£ling unlkilfully in 
 ‘ their feveral profefiions, muft pay for injury to brute animals 
 6 the lowed, but for injury to human creatures the middle, 
 
 4 amercement. 
 
 285 4 The breaker of a footbridge, of apublick flag, of 
 { a palifade, and of idols made of clay, fhall repair what he 
 4 has broken, and pay a mul£l of five hundred panas . 
 
 286 4 For mixing impure with pure commodities, for 
 c piercing fine gems, as diamonds or rubies, and for boring 
 * pearls or inferiour gems improperly, the fine is the lowed of 
 c the three ; but damages muft always be paid . 
 
 287 4 The man, who fhall deal unjudly with purchaf- 
 c ers at a fair price by delivering goods of lefs value, or 
 « fliall fell at a high price goods of ordinary value, fhall 
 « pay according to circumjlances the lowed or the middle 
 ‘ amercement. 
 
 288 ‘ Let the king place all prifons near a publick 
 4 road, where offenders may be feen wretched or disfigured. 
 
 289 4 Him, who breaks down a publick wall, him, who 
 4 fills up a publick ditch, him, who throws down a publick 
 4 gate, the king fhall fpeedily banifh. 
 
 290 4 For all facrifices to dedroy innocent men, the 
 4 punifhment is a fine of two hundred panas ; and for ma- 
 6 chinations with poifonous roots, and for the various charms 
 
COMMERCIAL AND SERVILE CLASSES. 283 
 
 and witcheries intended to kill, by perfons not effecting 
 their purpofe. 
 
 291 4 The feller of bad grain for good, or of good 
 feed placed at the top of the bag , to conceal the bad below , 
 and the deftroyer of known landmarks, muft fuffer fuch 
 corporal punifhment as will disfigure them ; 
 
 292 4 But the moft pernicious of all deceivers is a gold- 
 fmith, who commits frauds : the king fhall order him to 
 be cut piecemeal with razors. 
 
 293 4 For Healing implements of hulbandry, weapons, 
 and prepared medicines, let the king award punifhment ac- 
 cording to the time and according to their ufe.* 
 
 294 4 The king, and his council, his metropolis, his 
 realm, his treafure, and his army, together with his ally, 
 are the feven members of his kingdom ; whence it is called 
 Septanga : 
 
 295 4 Among thofe feven members of a kingdom, let 
 him confider the ruin of the firft, and fo forth in order, as 
 the greateft calamity ; 
 
 296 4 Yet, in a fevenparted kingdom here below, there 
 is no fupremacy among the feveral parts, from any preemi- 
 nence in ufeful qualities : but all the parts muft recipro- 
 cally fupport each other, like the three ftaves of a holy 
 mendicant : 
 
 297 4 In thefe and thofe a£ls, indeed, this and that mem- 
 ber may be diftinguifhed ; and the member, by which any 
 affair is tranfa&ed, has the preeminence in that par- 
 ticular affair. 
 
 298 4 When the king employs emiffaries, when he ex- 
 erts power, when he regulates publick bufinefs, let him in- 
 
84 ON THE SAME; AND ON THE 
 
 variably know both his own ftrength and that of his ene- 
 my, 
 
 299 c With all their feveral diftreffes and vices: let him 
 then begin his operations, having maturely confidered the 
 greater and lefs importance of particular aids : 
 
 300 4 Let him, though frequently difappointed, renew his 
 operations, how fatigued foever, again and again ; fince for- 
 tune always attends the man, who, having begun well, Itrenu- 
 oully renews his efforts. 
 
 301 4 All the ages, called Satya, Tre'ta, Dwapara, and 
 Cali, depend on the condu£t of the king; who is declared 
 in turn toreprefent each ofthofe ages: 
 
 302 c Sleeping, he is the Cali age ; waking, the Dwapara; 
 exerting himfelf in action, the Tre'ta ; living virtuoufly, the 
 Satya . 
 
 303 4 Of Indra, of Surya, of Pavana, of Yam a, of 
 Varuna, of Chandra, of Agni, and of PrTt'hivi, let the 
 king emulate the power and attributes. 
 
 304 4 As Indra Iheds plentiful fhowers during the 
 four rainy months, thus let him, a6ting like the regent of 
 clouds, rain juft gratifications over his kingdom: 
 
 305 4 As Su'rya with flrong rays draws up the water 
 during eight months, thus let him, performing the func- 
 tion of the fun, gradually draw from his realm the legal re- 
 venue : 
 
 306 c As Pavana, when he moves, pervades all crea- 
 tures, thus let him, imitating the regent of wind, pervade 
 all places by his concealed emiffaries : 
 
 307 4 As Yam a, at the appointed time, punifhes friends 
 and foes, or thoje who revere, and thoje who contemn, him, 
 
COMMERCIAL AND SERVILE CLASSES. 285 
 
 c thus let the king, refembling the judge of departed fpirits, 
 4 punifh offending fubje£ts: 
 
 308 4 As Varuna mofl alfuredly binds the guilty in 
 
 e fatal cords, thus let him, reprefentirig the genius of wa- 
 4 ter, keep offenders in clofe confinement : 
 
 3og 4 When the people are no lefs delighted on feeing 
 4 the king, than on feeing the full moon, he appears in the 
 4 character of Chandra : 
 
 310 4 Again# criminals let him ever be ardent in wrath, 
 
 4 let him be fplendid in glory, let him confume wicked mi- 
 4 nifters, thus emulating the funflions of Agni, regent of fire. 
 
 311 4 As Prit’hivi fupports all creatures equally, thus 
 4 a king, fuffaining all fubje&s, refembles in his office the 
 4 goddefs of earth. 
 
 312 4 Engaged in thefe duties and in others, with con- 
 4 tinual a&ivity, let the king above all things reflrain robbers* 
 4 both in his own territories and in thofe of other princes, 
 4 from which they come , or in which they feek refuge . 
 
 313 4 Let him not, although in the greatefl diflrefs for 
 4 money , provoke Brahmens to anger by taking their property ; 
 4 for they, once enraged, could immediately by facrifices and 
 4 imprecations deflroy him with his troops, elephants, horfes 
 • and cars. 
 
 314 4 Who, without perifhing, could provoke thofe holy 
 4 men, by whom, that is, by whofe anceflors , under Brahma'* 
 4 the alldevouring fire was created, the fea with waters not 
 4 drinkable, and the moon with its wane and increafe ? 
 
 315 4 What prince could gain wealth by opprefling 
 4 thofe, who, if angry, could frame other worlds and regents 
 4 of worlds, could give being to new gods and mortals ? 
 
 Z z z 
 
286 
 
 ON THE SAME; AND ON THE 
 
 316 * What man, defirous of life, would injure thofe, 
 
 * by the aid of whom, that is, by whofe oblations , worlds 
 4 and gods perpetually fubfift; thofe, who are rich in 
 4 the learning of the Veda ? 
 
 317 £ A Brahmen, whether learned or ignorant, is a 
 e powerful divinity ; even as lire is a powerful divinity, whe- 
 4 ther confecrated or popular. 
 
 318 £ Even in places for burning the dead, the bright 
 4 fire is undefiled ; and, when prefented with clarified but- 
 
 * ter at fubfcquent facrifices, blazes again with extreme fplen- 
 4 dour: 
 
 319 - 4 Thus, although Brahmens employ themfelves in 
 4 all forts of mean occupation, they muft invariably be ho- 
 4 noured ; for they are fomething tranfcendently divine. 
 
 320 4 Of a military man, who raifes his arm violently 
 
 * on all occafions againft the prieRly clafs, the prieft him- 
 4 felf fhall be the chaftifer ; fince the foldier originally pro- 
 4 ceeded from the Brahmen . 
 
 321 4 From the waters arofe fire; from the prieft, the 
 4 foldier; from ftone, iron : their allpenetrating force is in- 
 4 effe&ual in the places, whence they refpe&ively fprang. 
 
 322 4 The military clafs cannot profper without the fa- 
 4 cerdotal, nor can the facerdotal be raifed without the mili- 
 4 tary : both dalles, by cordial union, are exalted in this 
 4 world and in the next. 
 
 323 4 Should the king be ?iear his end through feme 
 4 incurable dijeafe, he muft bellow on the priefts all his 
 4 riches accumulated from legal fines ; and, having duly 
 4 committed his kingdom to his fon, let him feek death in 
 6 battle, or , if there be no war , by ahfcaining from food* 
 
COMMERCIAL AND SERVILE CLASSES. 
 
 287 
 
 324 4 Thus conducing himfelf, and ever firm in dif- 
 charging his royal duties, let the king employ all his mi- 
 nifters in a£ts beneficial to his people. 
 
 325 4 Thefe rules for the conduct of a military man 
 having been propounded, let mankind next hear the 
 rules for the commercial and fervile claffes in due 
 order. 
 
 326 4 Let the Vaifya , having been girt with his proper 
 facrificial thread, and having married an equal wife, be 
 always attentive to his bufinefs of agriculture and trade , and 
 to that of keeping cattle; 
 
 327 e Since the lord of created beings, having formed 
 herds and flocks, intruffed them to the care of the Vaifya , 
 while he intruffed the whole human fpecies to the Brah- 
 men and the CJhatriya : 
 
 328 4 Never muff a Vaifya be difpofed to fay, 44 I keep 
 no cattle” ; nor, he being willing to keep them, muff they 
 by any means be kept by men of another clafs. 
 
 329 4 Of gems, pearls, and coral, of iron, of woven 
 cloth, of perfumes and of liquids, let him well know the 
 prices both high and low : 
 
 330 4 Let him be fkilled likewife in the time and manner 
 of fowing feeds, and in the bad or good qualities of land ; 
 let him alfo perfectly know the corre6l modes of measur- 
 ing and weighing, 
 
 331 4 The excellence or defe£ts of commodities, the 
 advantages and difadvantages of different regions, the pro- 
 bable gain or lofs on vendible goods, and the means of 
 breeding cattle with large augmentation: 
 
 332 4 Let him know the juft wages of fervants, the va- 
 
288 
 
 * rious dialers of men, the ’beft way of keeping goods, and 
 c whatever elfe belongs to purchafe and fale. 
 
 333 e Let him apply the mod vigilant care to augment 
 c his wealth by performing his duty ; and, with great folici- 
 c tude, let him give nourishment to all fentient creatures. 
 
 334 e Servile attendance on Brahmens learned in the 
 e Veda , chiefly on fuch as keep houfe and are famed for 
 4 virtue, is of itfelf the higheft duty of a Sudra, and leads 
 4 him to future beatitude : 
 
 335 c Pure in body and mind , humbly ferving the three 
 4 higher clafles, mild in fpeech, never arrogant, ever feek- 
 e ing refuge in Brahmens principally, he may attain the mod 
 4 eminent clafs in another tranf migration. 
 
 336 4 This clear fyftem of duties has been promulgated 
 e for the four clafles, when they are not in diftrefs for fub- 
 4 flftence ; now learn in order their feveral duties in times 
 4 of neceSSity/ 
 
289 
 
 CHAPTER THE TENTH: 
 
 ON THE MIXED CLASSES; AND ON TIMES OF 
 
 DISTRESS . 
 
 1 4 T ET the three twiceborn clafTes, remaining firm 
 
 JL— d 4 in their feveral duties, carefully read the Veda ; 
 
 4 but a Brahmen muff explain it to them, not a man of the 
 4 other two clajfes : this is an effablifhed rule. 
 
 2 4 The Brahmen muff know the means of fubfiftence 
 * ordained by law for all the clafTes, and muff declare them 
 4 to the reff : let himfelf likewife a£f in conformity to law. 
 
 3 4 From priority of birth, from fuperiority of origin, 
 4 from a more exa£f knowledge of fcripture, and from a 
 4 diffin6fion in the facrificial thread, the Brahmen is the lord 
 4 of all clafTes. 
 
 4 4 The three twiceborn clafTes are the facerdotal, the 
 4 military, and the commercial ; but the fourth, or fervile, 
 4 is onceborn, that is, has no fecond birth from the gayatri, 
 4 and wears no thread: nor is there a fifth pure clafs. 
 
 5 4 In all clafTes they, and they only, who are born, in 
 
 A a a a 
 
^ 9 ° 
 
 ON THE MIXED CLASSES; AND 
 
 6 a direct order, of wives equal in clafs and virgins at the 
 4 time of marriage, are to be confidered as the fame in clafs 
 
 4 zuith their fathers : 
 
 6 4 Sons, begotten by twicebom men, on women of 
 4 the clafs next immediately below them, wife legillators 
 4 call fimilar, not the fame , in clafs with their parents, becaufe 
 4 they are degraded, to a middle rank between both , by the 
 4 lownefs of their mothers : they are named in order , Mur- 
 4 dhabhilhi&a, Mahifhya, and Carana, or CayalVha ; and 
 4 their fever al employments are teaching military exercifes ; 
 
 4 mufick, aflronomy, and keeping herds; and attendance on 
 4 princes . 
 
 7 4 Such is the primeval rule for the fons of women 
 4 one degree lower than their hufbands : for the fons of wo* 
 
 4 men two or three degrees lower, let this rule of law be 
 * known. 
 
 8 4 From a Brahmen, on a wife of the Vaifya clafs, is 
 4 born a fon called Ambafht’ha , or Vaidya, on a Sudra wife 
 4 a Nifhada, named alfo Pdrafava : 
 
 9 4 From a Cfhatriya, on a wife of the Sudra clafs, fprings 
 4 a creature, called Ugra , with a nature partly warlike and 
 4 partly fervile, ferocious in his manners, cruel in his a6Is. 
 
 i o 4 The fons of a Brahmen by women gf three lower clalfes, 
 
 6 of a Cfhatriya by women of two, and of a Vaifya by one lower 
 4 clafs, are called apafadah, or degraded below their fathers . 
 
 n 4 From a Cfhatriya, by a Brahmeni wife, fprings a 
 4 Suta by birth; from a Vaifya, by a military or facerdotal wife, 
 
 4 fpring a Magadha and a Vaidelia . 
 
 12 4 From a Sudra, on women of the commercial, mi- 
 
 c litary, and prieftly clalfes, are born fons of a mixed breed, 
 
ON TIMES OF DISTRESS. 
 
 291 
 
 called 'Ayogava, Cfhattri , and Chanddla , the lowed of mor- 
 tals. 
 
 13 c As the Ambafht'ha and Ugra , born in a direct or- 
 der with one clafs between thoje of their parents , are con- 
 fidered in law, fo are the Cfhattri and the Vaideha, born in 
 an inverfe order with one intermediate clafs ; and all four may 
 he touched without impurity. 
 
 14 e Thofe fons of the twiceborn, who are begotten on 
 women without an interval ( Antara ) between the claffes 
 mentioned in order, the wife call Anantaras , giving them 
 a difindl name from the lower degree of their mothers. 
 
 15 c From a Brahmen , by a girl of the Ugra tribe, is 
 born an 'Aunt a ; by one of the Ambafl’ha tribe, an 'Abhlra; 
 by one of the 'Ayogava tribe, a Dhigvana . 
 
 16 e The 'Ayogava, the Cfhattri , and the Chanddla , the 
 lowed of men, fpring from a Sudra in an inverfe order 
 of the claffes , and are, therefore , all three excluded from the 
 performance of ohfequies to their anceflors : 
 
 17 e From a Vaifya the Mdgadha and Vaideha , from 
 a Cfhatriya the Suta only, are born in an inverfe order; 
 and they are three other fons excluded from funeral rites 
 to their fathers. 
 
 1 8 c The fon of a Nijhada, by a woman of the Sudra clafs, 
 is by tribe a Puccafa; but the fon of a Sudra by a Nifhadi 
 woman, is named Cuccutaca . 
 
 19 6 One, born of a Cfhattri by an Ugra , is called Szva- 
 paca; and one, begotten by a Vaideha on an Ambajhthi 
 wife, is called Vena. 
 
 20 c Thofe, whom the twiceborn beget on women of 
 equal claffes, but who perform not the proper ceremonies 
 
292 
 
 ON THE MIXED CLASSES; AND 
 
 e °J a ff um ^ l g the thread , and the like, people denominate Vrat- 
 4 yas, or excluded from the gayatri. 
 
 21 4 From fuch an outcaft Brahmen fprings a fon of 
 4 a finful nature, zuho in different countries is named a Bhurja- 
 4 cantaca, an 'Avantya, a Fdtadhdna, a Pufhpadha, and a Said ha : 
 
 22 4 From fuch an outcaft Cffatriya comes a fon called 
 e a J’halla , a Malla, a NicKhivi, a Afata, a Carana, a Chafa, 
 4 and a Dravira : 
 
 23 4 From fuch an outcaft Vaifya is born a fon called 
 
 4 Sudhanwan , Charya, Carufha, Vijanman , Maitra , and 
 e zcata. ‘ 
 
 24 c By intermixtures of the dalles, by their marriages 
 4 with women who ought not to be married, and by their 
 e omiHion of prefcribed duties, impure clalfes have been 
 4 formed. 
 
 25 4 Those men of mingled births, who were born 
 4 in the inverfe order of clalfes, and who intermarry among 
 4 themfelves, I will now compendioully defcribe. 
 
 26 4 The Siita, the Vaideha, and the Chandala , that low- 
 4 eft of mortals, the Mdgadha , the Cfhattri by tribe, and the 
 4 'Ayogava, 
 
 27 4 Thefe fix beget fimilar fons on women of their 
 4 own clalfes, or on women of the fame clafs with their 
 4 mothers ; and they produce the like from women of the 
 c two higheft clalfes, and of the lozvefl: 
 
 28 4 As a twiceborn fon may fpring from a Brahmen 
 4 by women of two clalfes out of three, a fimilar fon, when 
 4 there is no interval, and an equal fon from a woman of 
 4 his own clafs, it is thus in the cafe of the low tribes in order. 
 
 29 4 Thofe fix beget, on women of their own tribes. 
 
ON TIMES OF DISTRESS. 
 
 2 93 
 
 4 reciprocally, very many defpicable and abje£t races even 
 4 more foul than their begetters. 
 
 O 
 
 30 c Even as a Sudra begets, on a Brahmeni woman, a 
 4 fon more vile than himfelf, thus any other low man begets, 
 4 on women of the four claffes, a fon yet lower. 
 
 31 4 The fix low claffes, marrying inverfely, beget fif- 
 4 teen yet lower tribes, the bafe producing ftill bafer; and 
 4 in a direct order they produce fifteen more . 
 
 32 4 A Dafyu , or outcaft of any pure clafs, begets on an 
 4 'Ayogavi woman a Sairindhra , who fhould know how to at- 
 4 tend and to drefs his matter ; though not a ttave, he mutt 
 4 live by ttavifh work, and may alfo gain fubfiftence by 
 4 catching wild beads in toils : 
 
 33 4 A Vaideha begets on her a fweetvoiced Maitreyaca , 
 4 who, ringing a bell at the appearance of dawn, continually 
 4 praifes great men: 
 
 34 4 A Nifhada begets on her a Margava , or Ddifa, who 
 4 fubfifts by his labour in boats, and is named Caiverta by 
 4 thofe, who dwell in Aryaverta , or the land of the venerable. 
 
 35 4 Thofe three of a bafe tribe are feverally begotten 
 4 on Ayogavi women, who wear the clothes of the deceafed 
 4 and eat reprehenfible food. 
 
 36 4 From a Nifhada fprings by a woman of the Vaideha 
 4 tribe, a Cdravara , who cuts leather, and from a Vaideha 
 4 fpring by women of the Caravara and Nifhada cafis , an 
 4 Andhra and a Me'da , who mutt live without the town. 
 
 37 4 From a Chanddla, by a Vaidehi woman, comes a 
 4 Pandufopaca , who works with cane and reeds ; and from a 
 4 Nifhada, an Ahindica, who a£ts as a jailor. 
 
 38 4 From a Chanddla, by a Pnccasi woman, is born a 
 
 B b b b 
 
s 94 
 
 ON THE MIXED CLASSES; AND 
 
 £ Sopdca , who lives by punilhing criminals condemned by 
 £ the king, a finful wretch ever defpifed by the virtuous. 
 
 39 £ A Nijhadi woman, by a Chanddla , produces a fon 
 £ called Antyavafayin , employed in places for burning the 
 £ dead, contemned even by the contemptible. 
 
 40 £ Thefe, among various mixed dalles, have been de- 
 £ fcribed by their feveral fathers and mothers ; and, whe- 
 e ther concealed or open, they may be known by their oc- 
 £ cupations. 
 
 4 1 £ Six fons, three begotten on women of the fame 
 £ clafs, and three on women of lower clalfes, muft perform 
 6 the duties of twiceborn men ; but thofe, who are born in 
 e an inverfe order , and called lowborn, are equal, in refpeft; 
 £ of duty, to mere Siidras. 
 
 42 ‘By the force of extreme devotion and of exalted 
 4 fathers, all of them may rife in time to high birth, as by 
 £ the reverfe they may fink to a lower hate, in every age a- 
 £ mong mortals in this inferiour world. 
 
 43 £ The following races of CJhatriyas , by their omiflion 
 4 of holy rites and by feeing no Brahmens , have gradually funk 
 * among men to the lowed of the four clalfes : 
 
 44 £ Paund'racas, Odras } and Draviras ; Cdmbo'jas, Yava - 
 4 nas, and Sacas ; Paradas , Pahlavas , Chinas , Ciratas , Dera- 
 4 das , and Chafas. 
 
 45 4 All thofe tribes of men, who fprang from the 
 4 mouth, the arm, the thigh, and the foot of Brahma', but 
 4 who became outcafts by having neglefted their duties , are cal- 
 4 led Dajyus , or plunderers, whether they fpeak the language 
 ‘ of Mlechch’has, or that of 'Ary as. 
 
 46 4 Those fons of the twiceborn, who are faid to be 
 
ON TIMES OF DISTRESS. 
 
 295 
 
 degraded, and who are confidered as lowborn, fhall 
 
 O 7 
 
 fubfift only by fuch employments, as the twiceborn def- 
 pife. 
 
 47 4 Siitas muft live by managing horfes and by driving 
 cars ; Ambajht’has , by curing diforders ; Vaidehas, by wai- 
 ting on women; Magadhas , by travelling with merchandize ; 
 
 48 4 Nijhadas , by catching fifh; an 'Ayogava, by the 
 work of a carpenter ; a Meda, an Andhra , and (the 
 Tons of a Brahmen by wives of the Vaideha and Ugra claffes, 
 refpe£tively called) a Chunchu and a Madgu, by flaying 
 beads of the foreft ; 
 
 49 4 A Cfhattri , an Ugra , and a Puccaja , by killing or 
 confining fuch animals as live in holes : Dhigvanas, by fel- 
 ling leather ; Ve'nas, by finking mufical inflruments : 
 
 50 4 Near large publick trees, in places for burning the 
 dead, on mountains, and in groves, let thofe tribes dwell, 
 generally known, and engaged in their feveral works. 
 
 51 4 The abode of a Chandala and a Swapaca muft be 
 out of the town ; they muft not have the ufe of entire 
 veffels ; their foie wealth muft be dogs and affes : 
 
 52 4 Their clothes muft be the mantles of thedeceafed; 
 their difhes for food, broken pots ; their ornaments, rufty 
 iron ; continually muft they roam from place to place : 
 
 5 3 4 Let no man, who regards his duty religious and ci- 
 
 vil, hold any intercourfe with them ; let their tranfa6Iions 
 be confined to themfelves, and their marriages only be- 
 tween equals : 
 
 54 4 Let food be given to them in potfherds, but not 
 
 by the hands of the giver ; and let them not walk by 
 night in cities or towns : 
 
296 
 
 ON THE MIXED CLASSES; AND 
 
 55 4 By day they may walk about for the purpofe of 
 4 work, diftinguifhed by the king’s badges ; and they fhall 
 4 carry out the corpfe of every one, who dies without kin- 
 4 dred : fuch is the fixed rule. 
 
 56 4 They (hall always kill thofe, who are to be fiain by 
 4 the fentence of the law, and by the royal warrant; and 
 4 let them take the clothes of the fiain, their beds, and their 
 4 ornaments. 
 
 57 4 Him, who was born of a finful mother, and confe- 
 4 quently in a low clafs, but is not openly known, who, 
 4 though worthlefs in truth, bears the femblance of a wor- 
 4 thy man, let people difcover by his acls : 
 
 58 4 Want of virtuous dignity, harfhnefs of fpeech, cru- 
 1 elty, and habitual negleH of prefcribed duties, betray in 
 4 this world the fon of a criminal mother. 
 
 59 4 Whether a man of debafed birth affume the charac- 
 4 ter of his father or of his mother, he can at no time con- 
 4 ceal his origin : 
 
 60 4 He, whofe family had been exalted, but whofe pa- 
 6 rents were criminal in marrying, has a bafe nature, accord- 
 4 ing as the offence of his mother was great or fmall. 
 
 61 4 In whatever country fuch men are born, as deftroy 
 4 the purity of the four claffes, that country foon perifhes 
 4 together with the natives of it. 
 
 62 4 Defertion of life, without reward, for the fake of 
 4 preferving a prieft or a cow, a woman or a child, may 
 4 caufe the beatitude of thofe bafeborn tribes. 
 
 63 4 Avoiding all injury to animated beings, veracity, ab- 
 4 ftinence from theft, and from unjufl feizure of property, clean- 
 4 linefs, and command over the bodily organs, form the com- 
 
ON TIMES OF DISTRESS. 297 
 
 pendious fyftem of duty, which Menu has ordained for 
 the four clafles. 
 
 64 6 Should the tribe fprung from a Brahmen , by a Sudra 
 woman, produce a fucceffion of children by the marriages 
 of its women with other Brahmens , the low tribe fhall be 
 raifed to the higheft in the feventh generation. 
 
 65 £ As the fon of a Sudra may thus attain the rank of 
 a Brahmen , and as the fon of a Brahmen may fmk to a le- 
 vel with Sudras, even fo muft it be with him, who fprings 
 from a CJhatriya ; even fo with him, who was born of a 
 Vaijya. 
 
 66 4 If there be a doubt, as to the preference between 
 him, who was begotten by a Brahmen for his pleafure, but 
 not in wedlock , on a Sudra woman, and him, who was be- 
 gotten by a Sudra on a Brahmeni , 
 
 67 c Thus is it removed: he, who was begotten by an 
 exalted man on a bafe woman, may by his good a 61 s become 
 refpe6table ; but he, who was begotten on an exalted wo- 
 man by a bafe man, mull himfelf continue bafe : 
 
 68 e Neither of the two (as the law is fixed) fhall be 
 girt with a facred firing ; not the former, becaufe his mo- 
 ther was low ; nor the fecond, becaufe the order of the 
 clafies was inverted. 
 
 69 e As good grain, fpringing from good foil, is in all 
 refpe£ts excellent, thus a man, fpringing from a refpedtable 
 father by a refpe£table mother, has a claim to the whole 
 inftitution of the twiceborn. 
 
 70 c Some fages give a preference to the grain ; others 
 to the field ; and others confider both field and grain ; on 
 this point the decifion follows : 
 
 C c c c 
 
298 ON THE MIXED CLASSES; AND 
 
 71 4 Grain, call into bad ground, wholly perifhes, and 
 4 a good field with no grain fown in it, is a mere heap of clods ; 
 
 72 4 But fince, by the virtue of eminent fathers, even 
 4 the fons of wild animals, as Rf fhy afringa, and others , have 
 4 been transformed into holy men revered and extolled, 
 £ the paternal fide, therefore, prevails. 
 
 73 4 Brahma" himfelf, having compared a Sudra , who 
 4 performs the duties of the twiceborn, with a twiceborn 
 4 man, who does the acls of a Sudra , laid : <c Thofe two 
 “ are neither equal nor unequal,” that is, they are neither 
 
 * equal in rank, nor unequal in bad conduEl . 
 
 74 4 Let fuch Brahmens as are intent on the means of 
 4 attaining the fupreme godhead, and firm in their own 
 4 duties, completely perform in order the fix following a£ts : 
 
 75 e Reading the Vedas, and teaching others to read 
 4 them, facrificing, and aflifting others to facrifice, giving to 
 4 the poor , if themfelves have enough, and accepting gifts from 
 c the virtuous, if themfelves are poor , are the fix prefcribed a£ts 
 4 of the firftborn clafs ; 
 
 76 4 But, among thofe fix a£fs of a Brahmen, three are 
 6 his means of fubfiftence ; affifting to facrifice, teaching the 
 
 * Vedas , and receiving gifts from a purehanded giver, 
 
 77 6 Three a£fs of duty ceafe with the Brahmen , and 
 c belong not to the Cfhatriya; teaching the Vedas, offici- 
 4 ating at a facrifice , and, thirdly, receiving prefents : 
 
 78 c Thofe three are alfo (by the fixed rule of law) for- 
 1 bidden to the Vaifya ; fince Menu, the lord of all men, 
 
 4 prefcribed not thofe a6ts to the two claffes, military and 
 4 commercial. 
 
 79 4 The means of fubfiftence, peculiar to the Cfhatriya , 
 
ON TIMES OF DISTRESS. 
 
 2 99 
 
 are bearing arms, either held for linking or milhle; to 
 the Vaifya , merchandize, attending on cattle, and agricul- 
 ture : but with a view to the next life the duties of both 
 are almsgiving, reading, facrificing. 
 
 80 4 Among the feveral occupations for gaining a liveli- 
 hood the molt commendable refpe&ively for the facerdotal, 
 military, and mercantile clalfes, are teaching the Veda , de- 
 fending the people, and commerce or keeping herds and 
 flocks. 
 
 81 c Yet a Brahmen , unable to fubfift by his duties juft 
 mentioned, may live by the duty of a foldier ; for that is 
 the next in rank. 
 
 82 e If it be alked, how he muft live, fhould he be 
 unable to get a fubfiftence by either of thofe employments; 
 the anfzoer is , he may fubfift as a mercantile man, applying 
 himfelf in perfon to tillage and attendance on cattle : 
 
 83 4 But a Brahmen and a Cfhatriya , obliged to fubfift 
 by the a<fts of a Vaifya , muft avoid with care, if they can live 
 by keeping herds , the bufmefs of tillage, which gives great 
 pain to fentient creatures , and is dependent on the labour of 
 others, as bulls and fo forth. 
 
 84 4 Some are of opinion, that agriculture is excellent; 
 but it is a mode of fubfiftence, which the benevolent 
 greatly blame ; for the ironmouthed pieces of wood not 
 only wound the earth, but the creatures dwelling in it. 
 
 85 4 If, through want of a virtuous livelihood, they 
 cannot follow laudable occupations, they may then gain 
 a competence of wealth by felling commodities ufually 
 fold by merchants, avoiding what ought to be avoided: 
 
 86 c They muft avoid felling liquids of all forts, drefied 
 
3 oo ON THE MIXED CLASSES; AND 
 
 € grain, feeds of tila , Hones, fait, cattle, and human crea- 
 
 5 tures; 
 
 87 8 All woven cloth dyed red, cloth made of Jana , of 
 c cJJiuma • bark, and of wool, even though not red ; fruit, 
 8 roots, and medicinal plants ; 
 
 88 8 Water, iron, poifon, flelhmeat, the moonplant, 
 8 and perfumes of any fort ; milk, honey, buttermilk, clari- 
 ‘ lied butter, oil of tila, wax, fugar, and blades of cuja 
 
 6 grafs ; 
 
 89 * All beafts of the forefl, as deer and the like ; ra- 
 8 venous beafts, birds, and JJh ; fpirituous liquors, nili, or 
 8 indigo, and lacjhd , or lac ; and all beads with uncloven 
 4 hoofs. 
 
 90 8 But the Brahmen hufbandman may at pleafure fell 
 8 pure tila feeds for the purpofe of holy rites, if he keep 
 8 them not long with a hope of more gain , and fhall have pro- 
 6 duced them by his own culture : 
 
 91 8 If he apply feeds of tila to any purpofe but food, 
 
 8 anointing, and facred oblations, he fhall be plunged, in 
 ‘ the fhape of a worm, together with his parents, into the 
 ‘ ordure of dogs. 
 
 92 * By felling flelhmeat, lacjhd, or fait, a Brahmen im- 
 « mediately finks low ; by felling milk three days, he falls 
 « to a level with a Sudra ; 
 
 93 6 And by felling the other forbidden commodities 
 « with his own free will, he aflumes in this world, after 
 ‘ feven nights, the nature of a mere Vaifya. 
 
 94 * Fluid things may, however, be bartered for other 
 8 fluids, but not fait for any thing liquid ; fo may drefled 
 8 grain for grain undrefled, and tila feeds for grain in 
 
ON TIMES OF DISTRESS. 
 
 301 
 
 the hulk, equal weights or meafures being given and 
 taken. 
 
 95 4 A military man, in diftrefs, may fubfift: by all 
 thefe means, but at no time muft he have recourfe to the 
 higheft, or facer dotal, fun£lion. 
 
 96 4 A man of the lowed; clafs, who, through covetouf- 
 nefs, lives by the a£ls of the higheft, let the king ftrip of 
 all his wealth and inftantly banifh : 
 
 97 4 His own office, though defe6tively performed, is 
 preferable to that of another, though pei formed com- 
 pletely; for he, who without necefity difeharges the duties 
 of another clafs, immediately forfeits his own. J 
 
 98 e A mercantile man, unable to fubfift; by his own 
 duties, may defeend even to the fervile a£fs of a Sudra , 
 taking care never to do what ought never to be done ; but, 
 when he has gained a competence, let him depart from 
 fervice. 
 
 99 6 A man of the fourth clafs, not finding employment 
 by waiting on the twiceborn, while his wife and fon are 
 tormented with hunger, may fubfift: by handicrafts : 
 
 100 4 Let him principally follow thofe mechanical oc- 
 cupations, as joinery and mafonry , or thofe various pra£!i- 
 cal arts, as painting and writing, by following which, he may 
 ferve the twiceborn. 
 
 101 4 Should a Brahmen, affli£ted and pining through 
 want of food, choofe rather to remain fixed in the path of 
 his own duty, than to adopt the pra6tice of Vaifyas, let him 
 a£t in this manner : 
 
 102 4 The Brahmen, having fallen into diftrefs, may re- 
 ceive gifts from any perfon whatever ; for by no facred 
 
 D d d d 
 
302 ON THE MIXED CLASSES; AND 
 
 * rule can it be fhown, that abfolute purity can be fulli- 
 
 * ed. 
 
 103 4 From interpreting the Veda , from officiating at fa- 
 6 crifices, or from taking prefents, though in modes generally 
 4 difapproved, no fin is committed by priefls in dijlrejs; for 
 4 they are as pure as fire or water. 
 
 104 4 He, who receives food, when his life could not 
 4 otherwife be fu flamed, from any man whatever, is no more 
 4 tainted by fin, than the fubtil ether by mud : 
 
 105 4 Aji garta, dying with hunger, was going to de- 
 4 flroy his own fon [named STnah-sVp’ha) by Jelling him for 
 4 fome cattle ; yet he was guilty of no crime, fince he only 
 4 fought a remedy againfl famifhing: 
 
 106 4 Vamade va, who well knew right and wrong, was 
 4 by no means rendered impure, though defirous, when op- 
 4 prefled with hunger , of eating the flefh of dogs for the 
 4 prefervation of his life : 
 
 107 4 Biiaradwaja, eminent in devotion, when he 
 4 and his fon were almofl flarved in a dreary forefl, accept- 
 4 ed feveral cows from the carpenter Vri'dhu : 
 
 108 4 Viswa'mitra too, than whom none better knew 
 4 the diflindfcions between virtue and vice, refolved, when he 
 4 was perifhing with hunger, to eat the haunch of a dog, 
 4 which he had received from a Chandala. 
 
 109 4 Among the a£Is generally difapproved , namely , ac- 
 4 cepting prefents from low men , affifling them to facrifice, and 
 4 explaining the fcripture to them , the receipt of prefents is the 
 4 meanefl in this world , and the mofl blamed in a Brahmen 
 4 after his prefent life ; 
 
 110 4 Becaufe affifling to facrifice and explaining the 
 
ON TIMES OF DISTRESS. 
 
 o u o 
 
 fcripture are two a&s always performed for thofe, whofe 
 minds have been improved by the facred initiation ; but gifts 
 are alfo received from a fervile man of the loweft clafs. 
 
 111 c The guilt, incurred bv aflifting low men to facrifice 
 and by teaching them the fcripture, is removed by repeti- 
 tions of the gdyatri and oblations to fire; but that, incur- 
 red by accepting gifts from them , is expiated only by aban- 
 doning the gifts and by rigorous devotion. 
 
 112 c It were better for a Brahmen , who could not 
 maintain himfelf, to glean ears and grains after harveft 
 from the field ofi any perfon whatever : gleaning whole 
 ears would be better than accepting a prefent, • and pick- 
 ing up fingle grains would be hill more laudable. 
 
 113 6 Brahmens , who keep houfe, and are in want of 
 any metals except gold and Jilver , or of other articles fior good 
 nfies , may afk the king for them, if he be of the military 
 clafs ; but a king, known to be avaricious and unwilling to 
 give, mufl not be folicited. 
 
 114 c The foremoft, in order , of thefe things may be 
 received more innocently than that, which follows it : a 
 field untilled, a tilled field, cows, goats, fheep, precious me- 
 tals or gems, new grain, dreffed grain. 
 
 115 c There are feven virtuous means of acquiring pro- 
 perty ; fucceflion, occupancy or donation, and purchafe 
 or exchange, which are allozoed to all daffies ; conqueft, 
 which is peculiar to the military clafs ; lending at intereft, 
 hufbandry or commerce, which belong to the mercantile clafs ; 
 and acceptance of prefents, by the facer dotal clafs, from reb 
 pe&able men. 
 
 116 ‘ Learning, except that contained in the fcriptures 9 
 
3°4 
 
 ON THE MIXED CLASSES; AND 
 
 4 art, as mixing perfumes and the like, work for wages, menial 
 4 fervice, attendance on cattle, traffick, agriculture, content 
 c with little, alms, and receiving high intered on money, 
 * are ten modes of fubfiflence in times of diflrefs . 
 
 117 4 Neither a pried nor a military man, though dif- 
 4 treffed , mud receive intereft on loans; but each of them, if 
 4 he pleafe, may pay the fmall intereft permitted by law , on 
 4 borrowing for fome pious ufe, to the fmful man, who de- 
 4 mands it. 
 
 118 4 A military king, who takes even a fourth part 
 4 of the crops of his realm at a time of urgent necelfity, as of 
 4 war or invafion , and protefls his people to the utmoft of his 
 4 power, commits no fin: 
 
 119 4 His peculiar duty is conqueft, and he mud not 
 4 recede from battle ; fo that, while he defends by his arms 
 4 the merchant and hufbandman, he may levy the legal tax 
 
 4 as the price of proteElion . 
 
 120 4 The tax on the mercantile clafs, which in times of 
 4 profperity mujl be only a twelfth part of their crops , and a fiftieth 
 4 of their perfonal profts , may be an eighth of their crops in a 
 4 time of diflrefs , or a fixth , zohich is the medium, or even a fourth 
 4 in great publick adverfty ; but a twentieth of their gains on 
 4 money, and other moveables, is the highedtax: ferving 
 4 men, artifans, and mechanicks mud adid by their labour, 
 
 4 but at no time pay taxes . 
 
 121 4 If a Sudra want a fubfidence and cannot attend 
 4 a priefl , he may ferve a Cfhatriya ; or, if he cannot wait on 
 4 a foldier by birth , he may gain his livelihood by ferving an 
 4 opulent Vaifya, 
 
 122 4 To him, who ferves Brahmens with a view to a 
 
ON TIMES OF DISTRESS. 
 
 305 
 
 6 heavenly reward, or even with a view to both this life and 
 4 the next, the union of the word Brahmen with his name of 
 4 Jervant will alfuredly bring fuccefs. 
 
 123 4 Attendance on Brahmens is pronounced the beft 
 4 work of a Sudra : whatever elfe he may perform will com- 
 4 paratively avail him nothing. 
 
 124 4 They muft allot him a fit maintenance according 
 4 to their own circumftances, after confidering his ability, 
 
 4 his exertions, and the number of thofe, whom he muft pro- 
 4 vide with nourifhment: 
 
 125 4 What remains of their dreffed rice muft be given 
 4 to him; and apparel which they have worn, and the refufe 
 4 of their grain, and their old houfehold furniture- 
 
 126 4 There is no guilt in a man of the fervile clafs, who 
 4 eats leeks and other forbidden vegetables: he muft not have the 
 4 facred inveftiture : he has no bufinefs with the duty of ma- 
 4 king oblations to fre and the like ; but there is no prohibition 
 4 againft his offering drejfed grain as a facrifice , by way of dif- 
 4 charging his own duty. 
 
 127 4 Even Siidras, who are anxious to perform their 
 4 entire duty, and, knowing what they fhould perform, imi- 
 4 tate the pra£tice of good men in the houfehold facraments , but 
 4 without any holy text, except thofe containing praife and faluta- 
 4 tion, are fo far from finning, that they acquire juft applaufe: 
 
 128 4 As a Siidra, without injuring another man, per- 
 4 forms the lawful a<fts of the twiceborn, even thus, with- 
 4 out being cenfured, he gains exaltation in this world and in 
 4 the next. 
 
 129 4 No fuperfluous colle&ion of wealth muft be made 
 4 by a Siidra, even though he has power to make it, fmce a 
 
 E e e e 
 
3 o6 
 
 ‘ fervile man, who has amafied riches, becomes proud , and , by 
 6 his injclence or neglett, gives pain even to Brahmens . 
 
 130 c Such, as have been fully declared, are the feveral 
 c duties of the four dalles in diflrefs for fubfiftence ; and, if 
 c they perform them exa&ly, they lhall attain the higheft 
 e beatitude. 
 
 131 c Thus has been propounded the fyftem of duties, 
 * religious and civil, ordained for all clalfes : I next will de- 
 c dare the pure law of expiation for fmo’ 
 
307 
 
 CHAPTER THE ELEVENTH: 
 
 ON PENANCE AND EXPIATION. 
 
 1 * YJTM, who intends to marry for the fake of having 
 
 1 JL 4 iffue ; him, who wifhes to make a facriHce ; 
 « him, who travels ; him, who has given all his wealth at 
 
 * a facred rite ; him, who defires to maintain his preceptor, 
 
 * his father, or his mother; him, who needs a maintenance 
 
 * for himfelf, when he firft reads the V edas , and him, who 
 
 * is affli£led with illnefs; 
 
 2 4 Thefe nine Brahmens let mankind confider as virtu- 
 6 ous mendicants, called fnatacas; and, to relieve their wants, 
 
 * let gifts of cattle or gold be prefented to them in proportion 
 
 * to their learning : 
 
 3 4 To thefe molt excellent Brahmens mull rice alfo be 
 4 given with holy prefents at oblations to fire and within the 
 4 confecrated circle; but the drelfed rice, which others are to 
 4 receive, mull be delivered on the outfide of the facred 
 4 hearth : gold and the like may be given any where. 
 
 4 4 On fuch Brahmens , as well know the Veda, let the 
 4 king bellow, as it becomes him, jewels of all forts, and 
 
 * the folemn reward for officiating at the facrifice. 
 
308 
 
 ON PENANCE 
 
 5 4 He, who has a wife, and, having begged money to 
 4 defray his nuptial expenfes , marries another woman, (hall 
 
 * have no advantage but fenfual enjoyment: the offspring 
 
 * belongs to the beftower of the gift. 
 
 6 4 Let every man, according to his ability, give wealth 
 4 to Brahmens detached from the world and learned in fcrip- 
 4 ture : fuch a giver fhall attain heaven after this life. 
 
 7 ‘He alone is worthy to drink the juice of the moon- 
 4 plant, who keeps a provifion of grain fufficient to fupply 
 c thofe, whom the law commands him to nourifh, for the 
 4 term of three years or more ; 
 
 8 4 But a twiceborn man, who keeps a lefs provifion of 
 
 * grain, yet prefumes to tafte the juice of the moonplant, 
 4 fhall gather no fruit from that facrament, even though he 
 
 * tafte it at the firft, or folemn, much lefs at any occafional , cere- 
 
 * mony. 
 
 9 * He, who beftows gifts on ftrangers with a view to 
 c worldly fame , while he fufFers his family to live in diftrefs, 
 
 4 though he has power to fupport them, touches his lips 
 e with honey, but fwallows poifon; fuch virtue is coun- 
 4 terfeit : 
 
 10 4 Even what he does for the fake of his future fpiri- 
 4 tual body, to the injury of thofe, whom he is bound to 
 4 maintain, fhall bring him ultimate mifery both in this life 
 4 and in the next. 
 
 n 4 Should a facrifice, performed by any twiceborn fa- 
 6 crificer, and by a Brahmen efpecially, be imperfe£l from 
 4 the want of fome ingredient, during the reign of a prince, 
 
 4 who knows the law, 
 
 i 2 4 Let him take that article, for the completion of 
 
AND EXPIATION. 
 
 309 
 
 6 the facrifice, from the houfe of any V aijya , who poflefles 
 
 * confiderable herds, but neither facrifices, nor drinks the 
 ‘ juice of the moonplant : 
 
 13 ‘If fuch a Vaifya be not near, he may take two or 
 
 * three fuch neceffary articles at pleafure from the houfe 
 ‘ of a Sudra; fince a Such a has no bufinefs with folemn 
 ‘ rites. 
 
 14 c Even from the houfe of a Brahmen ora Cffalriya^ 
 6 who poffeffes a hundred cows, but has no confecrated fire, 
 c or a thoufand cows, but performs no facrifice with the moon - 
 ‘ plant , let a priefl without fcruple take the articles zuanted . 
 
 15 c From another Brahmen , who continually receives 
 4 prefents but never gives, let him take fuch ingredients of 
 c the facrifice, if not bellowed on requeft : fo fhall his fame 
 4 be fpread abroad, and his habits of virtue increafe* 
 
 16 4 Thus, likewife, may a Brahmen , who has not eaten 
 4 at the time of fix meals, or has fafted three whole days , take 
 4 at the time of the feventh meal, or on the fourth morning , 
 4 from the man, who behaves bafely by not offering him food , 
 4 enough to fupply him till the morrow : 
 
 17 ‘He may take it from the floor, where the grain is 
 e trodden out of the hufk, or from the field, or from the 
 6 houfe, or from any place whatever ; but, if the owner afk 
 4 zvhy he takes it , the caufe of the taking muff be declared. 
 
 1 8 c The wealth of a virtuous Brahmen muff at no time 
 c be feized by a Cf\atriya \ but, having no other means to com - 
 e plete a facrifice , he may take the goods of any man, who a£!s 
 4 wickedly, and of any, who performs not his religious duties : 
 
 1 9 c He, who takes property from the bad for the purpofe 
 c beforementioned, and beftows it on the good, transforms him- 
 
 F f f f 
 
3 10 
 
 \ 
 
 ON PENANCE 
 
 ‘ felf into a boat, and carries both the good and the had over 
 
 4 a fea of calamities. 
 
 20 4 Wealth, po defied by men for the performance of 
 c facrifices, the wife call the property of the gods ; but the 
 c wealth of men, who perform no facrifice, they confider as 
 
 * the property of demons. 
 
 2 1 4 Let no pious king fine the man, who takes by flealth 
 e or by force what he wants to make a facrifice perjett-, fince 
 c it is the king’s folly, that caufes the hunger or wants of a 
 
 6 Brahmen : 
 
 22 e Having reckoned up the perfons, whom the Brah - 
 ( men is obliged to fupport, having afcertained his divine 
 c knowledge and moral conduft, let the king allow him a 
 ( fuitable maintenance from his own houfehold; 
 
 23 c And, having appointed him a maintenance, let the 
 
 * king protect him on all fides ; for he gains from the Brah- 
 
 * men , whom he prote6ls, a fixth part of the reward for his 
 c virtue. 
 
 24 c Let no Brahmen ever beg a gift from a Sudra; for, 
 
 * if he perform a facrifice after fuch begging, he fhall, in the 
 < next life, be born a Chandala . 
 
 25 £ The Brahmen , who begs any articles for a facrifice, 
 
 5 and difpofes not of them all for that purpofe, fhall become 
 « a kite or a crow for a hundred years. 
 
 26 4 Any evilhearted wretch, who, through covetouf- 
 c nefs, fhall feize the property of the gods or of Brahmens , 
 
 « fhall feed in another world on the orts of vultures. 
 
 27 c The facrifice Vaifzvdnan muff be conflantly per- 
 « formed on the firfl day of the new year, or on the new 
 e moon of Chaitra , as an expiation for having omitted 
 
AND EXPIATION, 
 
 e through mere forgetfulnefs the appointed facrifices of cattle 
 6 and the rites of the moonplant: 
 
 28 ‘ But a twiceborn man, who, without neceffity, does 
 c an a6t allowed only in a cafe of neceffity, reaps no fruit 
 6 from it hereafter : thus has it been decided. 
 
 29 c By the Vifzvedevas , by the Sddhyas , and by eminent 
 6 R'ljhis of the facerdotal clafs, the fubftitute was adopted for 
 
 * the principal act, when they were apprehenfive of dying 
 c in times of imminent peril ; 
 
 30 6 But no reward is prepared in a future hate for that 
 4 illminded man, who, when able to perform the principal 
 ‘ facrifice, has recourfe to the fubftitute. 
 
 31 e A Priest, who well knows the law, needs not com- 
 c plain to the king of any grievous injury ; ftnce, even by 
 
 * his own power, he may chaftife thofe, who injure him : 
 
 32 c His own power, which depends on himj elf alone, is 
 
 * mightier than the royal power, which depends on other men: 
 ‘ by his own might, therefore, may a Brahmen coerce his 
 c foes. 
 
 33 4 He may ufe, without hefitation, the powerful 
 ‘ charms revealed to At'harvan, and by him to Angiras ; for 
 c fpeech is the weapon of a Brahmen: with that he may 
 
 * deftroy his oppreffors. 
 
 34 c A foldier may avert danger from himfelf by the 
 < ftrength of his arm; a merchant and a mechanick, by their 
 c property ; but the chief of the twiceborn, by holy texts 
 
 * and oblations to fire. 
 
 35 c A prieft, who performs his duties, who juftly corre£ls 
 e his children and pupils , who advifes expiations for fin, and 
 6 who loves all animated creatures, is truly called a Brahmen : 
 
3 12 
 
 O N PENANCE 
 
 4 to him let no man fay any thing unpropitious, nor ufe 
 4 any offenfive language. 
 
 36 c Let not a girl, nor a young woman married or un - 
 £ married, nor a man with little learning, nor a dunce, per- 
 4 form an oblation to fire ; nor a man difeafed, nor one 
 e uninveffed with the facrifcial firing; 
 
 37 6 Since any of thofe perfons, who make fuch an ob- 
 4 lation, fhall fall into a region of torture, together with him, 
 c who fulfers his hearth to be ufed: he alone, who perfe&ly 
 4 knows the facred ordinances, and has read all the Vedas, 
 4 muff officiate at an oblation to holy fire. 
 
 38 4 A Brahmen with’ abundant wealth, who prefents 
 4 not the prieff, that hallows his fire, with a horfe confe- 
 4 crated to Praja pati, becomes equal to one who has no 
 4 fire hallowed. 
 
 39 ' 4 Let him, who believes the fcripture, and keeps 
 4 his organs in fubje6tion, perform all other pious a6fs; but 
 4 never in this world let him offer a facrifice with trifling 
 4 gifts to the officiating prieff : 
 
 40 4 The organs of fenfe and a£fion, reputation in this 
 4 life, a heavenly manfion in the next, life itjelf, a great name 
 4 after death , children, and cattle, are all deflroyed by a fa- 
 4 crifice offered with trifling prefents : let no man, therefore, 
 4 facrifice without liberal gifts. 
 
 41 4 The prieff, who keeps a facred hearth, but volun- 
 4 tarily negle6fs the morning and evening oblations to his fires, 
 4 muff perform, in the manner to be defcribed, the penance 
 4 chdndrayana for one month ; fince that negleSl is. equally 
 4 finful with the flaughter of a fon. 
 
 42 4 They, who receive property from a Sudra for the 
 
AND EXPIATION. 
 
 313 
 
 4 performance of rites to confecrated lire, are contemned, as 
 c minifters of the bafe, by all fuch as pronounce texts of the 
 4 Veda : 
 
 43 4 Of thofe ignorant priefts, who ferve the holy fire 
 4 for the wealth of a Sudra , the giver fhall always tread on the 
 4 foreheads, and thus pafs over miferies in the gloom of death . 
 
 44 4 Every man, who does not an a<St prefcribed, or 
 4 does an act forbidden, or is guilty of excefs even in legal 
 4 gratifications of the fenfes, mull perforin an expiatory pe- 
 4 nance. 
 
 45 4 Some of the learned confider an expiation as con- 
 4 fined to involuntary fin ; but others, from the evidence of 
 4 the Veda, hold it effectual even in the cafe of a voluntary 
 4 offence : 
 
 46 4 A fin, involuntarily committed, is removed by re- 
 4 peating certain texts of the fcripture ; but a fin committed 
 4 intentionally, through ftrange infatuation, by harfh penances 
 4 of different forts. 
 
 47 4 If a twiceborn man, by the will of God in this 
 4 world, or from his natural birth, have any corporeal mark 
 4 of an expiable fin committed in this or a former ftate, he 
 4 mufl hold no intercourfe with the virtuous, while his pe- 
 4 nance remains unperformed. 
 
 48 4 Some evilminded perfons, for fins committed in this 
 4 life, and fome for bad a£tions in a preceding date, fuffer a 
 4 morbid change in their bodies: 
 
 49 4 A flealer of gold from a Brahmen has whitlows on 
 4 his nails ; a drinker of fpirits, black teeth ; the flayer of 
 4 a Brahmen, a marafmus ; the violator of his guru's bed, a 
 4 deformity in the generative organs ; 
 
 G ggg 
 
3 *4 
 
 ON PENANCE 
 
 50 4 A malignant informer, fetid ulcers in his nodrils; 
 
 4 a falfe detractor, (linking breath ; a dealer of grain, the 
 4 defe£l of fome limb ; a mixer of bad wares with good , fome 
 4 redundant member ; 
 
 51 4 A dealer of dreded grain, dyfpepfia; a dealer of 
 4 holy words, or an unauthorized reader of the fcriptures , dumb- 
 1 nefs ; a dealer of clothes, leprofy ; a horfedealer, lamenefs ; 
 
 52 4 The dealer of a lamp, total blindnefs; the mif- 
 4 chievous extinguifher of it, blindnefs in one eye; a de- 
 4 lighter in hurting fentient creatures, perpetual illnefs ; an 
 4 adulterer, windy fwellings in his limbs : 
 
 53 « 4 Thus, according to the diverlity of a£lions, are 
 4 born men defpifed by the good, dupid, dumb, blind, deaf, 
 4 and deformed. 
 
 54 4 Penance, therefore, mud invariably be performed 
 4 for the fake of expiation ; fince they, who have not ex- 
 4 piated their fms, will again fpring to birth with difgrace- 
 4 ful marks. 
 
 55 4 Killing a Brahmen , drinking forbidden liquor, 
 
 4 dealing gold from a pried, adultery with the wife of a 
 4 father, natural or fpiritual, and alfociating with fuch as 
 4 commit thofe offences, wife legidators mud declare to be 
 4 crimes in the highed degree in refpett of thofe after mention - 
 4 ed, but lefs than incejl in a dired line , and fome others . 
 
 56 4 False boading of a high tribe, malignant in- 
 4 formation, before the king, of a criminal zuho mitfl fuffer 
 4 death , and falfely accufing a fpiritual preceptor, are crimes 
 4 in the fecond degree, and nearly equal to killing a Brahmen. 
 
 57 4 Forgetting the texts of fcripture, fhowing contempt 
 4 of the Veda, giving falfe evidence without a bad motive, kil- 
 
AND EXPIATION. 
 
 315 
 
 * ling a friend without malice , eating things prohibited, or, from 
 ‘ their manifejl impurity , unfit to be tailed, are fix crimes near- 
 
 * ly equal to drinking fpirits ; hut perjury and homicide require 
 4 in atrocious cafes the harfiefl expiation . 
 
 58 4 To appropriate a thing depofited or lent for a time, 
 4 a human creature, a horfe, precious metals, a field, a dia- 
 4 mond, or any other gem, is nearly equal to Healing the 
 4 gold cf a Brahmen . 
 
 59 4 Carnal commerce with fillers by the fame mother, 
 4 with little girls, with women of the lowell mixed clafs, or 
 4 with the wives of a friend or of a fon, the wife mull con- 
 4 fider as nearly equal to a violation of the paternal bed. 
 
 60 e Slaying a bull or cow, facrificing what ought 
 e not to be facrificed, adultery, felling onefelf, deferting a 
 c preceptor, a mother, a father, or a fon, omitting to read 
 4 the fcripture, and negle£l of the fires prefcnbed by the Dher- 
 4 mafaftra only, 
 
 61 4 The marriage of a younger brother before the el- 
 
 * der, and that elder's omilfion to marry before the younger, 
 4 giving a daughter to either of them, and officiating at their 
 4 nuptial facrifice, 
 
 62 4 Defiling a damfel, ufury, want of perfe£l chaftity 
 4 in a ftudent, felling a holy pool or garden, a wife, or a child, 
 
 63 4 Omitting the facred invelliture, abandoning a kins- 
 4 man, teaching the Veda for hire, learning it from a hired 
 4 teacher, felling commodities, that ought not to be fold, 
 
 64 4 Working in mines of any fort, engaging in dykes , 
 4 bridges , or other great mechanical works, fpoiling medicinal 
 4 plants repeatedly , fubfifting by the harlotry of a wife, ofFering 
 4 facrifices and preparing charms to deftroy the innocent , 
 
3 l6 
 
 ON PE N ANCE 
 
 65 4 Cutting down green trees for firewood, performing 
 4 holy rites with a felfifh view merely, and eating prohibited 
 4 food once without a previous defign , 
 
 66 4 Neglecting to keep up the confecrated fire, Pealing 
 4 any valuable thing befides gold , nonpayment of the three debts, 
 4 application to the books of a falfe religion, and excefiive 
 4 attention to mufick or dancing, 
 
 67 4 Stealing grain, bafe metals, or cattle, familiarity by 
 4 the tzuiceborn with women, who have drunk inebriating li- 
 4 quor, killing without malice a woman, a Sudra, a Vaijya, or a 
 4 Cfhatriya, and denying a future Pate of rewards and punifh- 
 4 ments, are all crimes in the third degree, but higher or lower 
 4 according to circumjlances . 
 
 68 4 Giving pain to a Brahmen , fmelling at any fpirituous 
 4 liquor or any thing extremely fetid and unfit to be fmelt, 
 4 cheating, and unnatural practices with a male, are confider- 
 4 ed as caufing a lofs of clafs. 
 
 69 4 To kill an afs, a horfe, a camel, a deer, an ele- 
 4 phant, a goat, a fheep, a fifii, a fnake, or a buffalo, is de- 
 4 dared an offence, which degrades the killer to a mixed 
 4 tribe. 
 
 70 4 Accepting prefents from defpicable men, illegal 
 4 traffick, attendance on a Sudra mafier, and fpeaking falfe- 
 4 hood, muff be confidered as caufes of exclufion from fo- 
 4 cial repaPs. 
 
 71 4 Killing, an infecf, fmall or large, a worm, or a 
 4 bird, eating what has been brought in the fame bafket with 
 4 fpirituous liquor, Pealing fruit, wood, or Powers, and great 
 4 perturbation of mind on trifiing occafions, are offences 
 4 which caufe defilement. 
 
AND EXPIATION. 
 
 3*7 
 
 72 c You fhall now be completely inftru&ed in thofe 
 * penances, by which all the fins juft mentioned are expia- 
 ‘ ble. 
 
 73 c If a Brahmen have killed a man of the facerdotal 
 4 clafs, without malice prepenfe, the flayer being far fuperior to the 
 4 flain in good qualities , he muft himfelf make a hut in a fo- 
 4 reft and dwell in it twelve whole years, fubfifting on alms 
 4 for the purification of his foul, placing near him, as a to- 
 £ ken of his crime , the fkull of the flain , if he can procure it , or, 
 4 if not, any human fkulL The time of penance for the three lower 
 4 claffes mufl be twenty four, thirty fix, and forty eight, years. 
 
 74 4 Or, if the fayer be of the military clafs, he may vo- 
 4 luntarily expofe himfelf as a mark to archers, who know 
 c his intention ; or, according to circumfances, may caft him- 
 c felf headlong thrice, or even till he die, into blazing fire. 
 
 75 4 Or, if he be a king, and few a priefl without malice or 
 4 knowledge of his clafs, he may perform, with prefents of great 
 4 wealth, one of the following facrifices; an Afwamedha, or 
 4 a Swerjit, or a Gofava, or an Abhijit, or a V if waft, or a 
 4 Trivrit, or an Agnifhtut. 
 
 76 4 Or, to expiate the guilt of killing a prieft without 
 4 knozuing him and without defign, the killer may walk on a pil- 
 4 grimage a hundred yojanas, repeating any one of the Vedas, 
 4 eating barely enough to fuftain life, and keeping his or- 
 4 gans in perfect fubje&ion ; 
 
 7 7 4 Or, if in that cafe the fayer be unlearned but rich, he 
 
 4 may give all his property to fome Brahmen learned in 
 4 the Veda , or a fufficiency of wealth for his life, or a houfe 
 4 and furniture to hold while he lives : 
 
 78 Or, eating only fuch wild grains as are offered to 
 
 H h h h 
 
318 
 
 ON PENANCE 
 
 4 the gods, he may walk to the head of the river Sarafwati 
 4 againfl the courfe of the flream ; or, fubfifting on very lit- 
 4 tie food, he may thrice repeat the whole colle£tion of 
 4 Vedas , or the Rick, Yajufh, and Saman. 
 
 79 4 Or, his hair being (horn, he may dwell near a 
 4 town, or on paftureground for cows, or in fome holy 
 4 place, or at the root of a facred tree, taking pieafure in 
 4 doing good to cows and to Brahmens ; 
 
 80 4 There, for the prefervation of a cow or a Brdh- 
 4 men , let him inftantly abandon life ; fince the preferver 
 4 of a cow or a Brahmen atones for the crime of killing a 
 4 prieft: 
 
 81 4 Or, by attempting at leafl three times forcibly to 
 4 recover from robbers the property of a Brahmen , or by re- 
 4 covering it in one of his attacks, or even by lofing his 
 4 life in the attempt, he atones for his crime. 
 
 82 4 Thus, continually firm in religious aufleritv, chafle 
 4 as a ftudent in the firft order, with his mind intent on 
 4 virtue, he may expiate the guilt of undefignedly killing 
 4 a Brahmen , after the twelfth year has expired. 
 
 83 4 Or, if a virtuous Brahmen unintentionally kill another , 
 
 4 who had no good quality , he may atone for his guilt by pro- 
 4 claiming it in an affembly of priefts and military men, at 
 4 the facrifice of a horfe, and by bathing with other Brah- 
 4 mens at the clofe of the facrifice: 
 
 84 4 Brahmens are declared to be the bafts, and Cfhatriyas 
 4 the fummit, of the legal fyftem: he, therefore, expiates 
 4 his offence by fully proclaiming it in fuch an affembly. 
 
 85 4 From his high birth alone, a Brahmen is an obje£t 
 4 of veneration even to deities : his declarations to mankind 
 
AND EXPIATION. 
 
 3*9 
 
 e are decifive evidence; and the Veda itfelf confers on him 
 
 * that chara£ler. 
 
 86 4 Three at lead, who are learned in the Veda, fhould 
 4 be affembled to declare the proper expiation for the fin 
 4 of a prieft , but, for ike three other claffes, the number muft be 
 4 doubled, tripled, and quadrupled: what they declare fhall be 
 
 * an atonement for finners; fince the words of the learned 
 4 give purity. 
 
 87 4 Thus a Brahmen, who has performed one of the 
 4 preceding expiations, according to the circumflances of the 
 4 homicide and the characters of the perfons killed and killing, 
 4 with his whole mind fixed on God, purifies his foul and 
 4 removes the guilt of flaying a man of his own clafs : 
 
 88 4 He muft perform the fame penance for killing an 
 4 embryo, the fex of which was unknown, but zohofe parents 
 4 were facer dotal, or a military or a commercial man em- 
 4 ployed in a facrifice, or a Brahmenl woman, who has 
 4 bathed after temporary uncleannefs ; 
 
 89 4 And the fame for giving falfe evidence in a caufe 
 4 concerning land or gold or precious commodities, and for accufing 
 4 his preceptor unjuftly, and for appropriating a depofit, and 
 4 for killing the wife of a prieft, who keeps a confecrated fre, or 
 4 for flaying a friend. 
 
 90 4 Such is the atonement ordained for killing a prieft 
 4 without malice; but for killing a Brahmen with malice pre- 
 4 penfe, this is no expiation : the term of twelve years muft be 
 4 doubled , or i if the cafe was atrocious , the murderer muft actually 
 4 die in flames or in battle . 
 
 91 4 Any twiceborn man, who has intentionally drunk 
 4 fpirit of rice, through perverfe delufion of mind, may 
 
320 
 
 ON PENANCE 
 
 * 
 
 6 drink more fpirit in flame, and atone for his offence by 
 c feverely burning his body ; 
 
 92 e Or he may drink boiling hot, until he die, the 
 c urine of a cow, or pure water, or milk, or clarified butter, 
 
 ‘ or juice expreffed from cowdung : 
 
 93 4 Or, if he tafled it unknowingly , he may expiate the 
 4 fin of drinking fpirituous liquor, by eating only fome bro- 
 4 ken rice or grains of tila 9 from which oil has been extraft- 
 
 * ed, once every night for a whole year, wrapped in coarfe 
 4 vefture of hairs from a cow’s tail, or fitting unclothed in his 
 4 houfe , wearing his locks and beard uncut, and putting out 
 
 * the flag of a tavern-keeper, 
 
 94 4 Since the fpirit of rice is difilled from the Mala, or 
 4 filthy refufe, of the grain, and fince Mala is alfo a name for 
 4 fin, let no Brahmen , CJhatriya, or Vaijya drink that fpirit. 
 
 95 4 Inebriating liquor may be confidered as of three 
 
 * principal forts ; that extracted from dregs of fugar, that 
 
 * extracted from bruifed rice, and that extra£led from the 
 
 * flowers of the Madhuca : as one, fo are all ; they fhall not be 
 4 tailed by the chief of the twiceborn. 
 
 96 4 Thofe liquors, and eight other forts, with the flefh 
 4 of animals, and ' Afava, the moll pernicious beverage, pre - 
 
 * pared with narcotick drugs , are fwallowed at the juncates of 
 4 Yacfhas , RacJJiafas , and Pifachas : they fhall not, therefore, 
 
 4 be tailed by a Brahmen, , who feeds on clarified butter of- 
 4 fered to gods. 
 
 97 4 A Brahmen , flupefied by drunkennefs, might fall on 
 4 fomething very impure, or might even, when intoxicated, 
 
 4 pronounce a fecret phrafe of the Veda , or might do fome 
 4 other a£l, which ought not to be done. 
 
AND EXPIATION. 
 
 321 
 
 , 98 * When the divine fpirit, or the light of holy knowledge , 
 
 * which has been infufed into his body, has once been 
 
 * fprinkled with any intoxicating liquor, even his priedly 
 
 * chara&er leaves him, and he (inks to the low decree of a 
 
 9 O 
 
 * Sudra. 
 
 99 c Thus have been promulgated the various modes of 
 
 * expiation for drinking Ipirits: I will next propound the 
 
 * atonement for dealing the gold of a pried to the amount of 
 i a fuverna. 
 
 ico 4 He, who has purloined the gold of a Brahmen^ 
 
 * mud haden to the king, and proclaim his offence ; adding, 
 te Infli£t on me the punishment, due to my crime/’ 
 
 101 4 Then {hall the king himfelf, taking from him 
 
 * an iron mace, which the criminal muft hear on his fko older, 
 e flrike him with it once; and by that droke, whether he die 
 
 * or he only left as dead , the thief is releafed from fin: a 
 ‘ Bi ' ahmen by rigid penance alone can expiate that offence ; 
 
 * another twicehorn man may alfo perform Jack a penance at his 
 
 * el eft ion. 
 
 102 4 The twiceborn man, who defires to remove by 
 
 * audere devotion the taint caufed by dealing gold, mud 
 
 * perform in a fored, covered with a mantle of rough 
 
 * baik, the penance before ordained for him, who without 
 
 * malice preperfe has killed a Brahmen . 
 
 103 4 By thefe expiations may the twiceborn atone for 
 
 * the guilt of dealing gold from a pried; but the fin of 
 
 * adultery with the wife of a father, natural or fpiritual % 
 
 « they mud expiate by the following penances. 
 
 104 4 He, who knowingly and attually has defiled the 
 
 * wife of his father, Jhe being of the fame clafs, mud extend 
 
 I i i i 
 
322 
 
 ON PENANCE 
 
 1 himfelf on a heated iron bed, loudly proclaiming his ( 
 
 * guilt ; and, there embracing the redhot iron image of a 
 
 4 woman, he fhall atone for his crime by death; 
 
 105 4 Or, having himfelf amputated his penis and 
 
 5 ferotum, and holding them in his fingers, he may walk 
 4 in a dire£l path toward the fouthweff, or the region of 
 c Nirriti, until he fall dead on the ground: 
 
 106 4 Or, if he had miflaken her for another woman , he 
 
 6 may perform for a whole year, with intenfe application of 
 4 mind, the penance prajapatya , with part of a bed, or a hu - 
 4 man hone, in his hand, wrapped in vefture of coarfe bark, 
 
 * letting his hair and beard grow, and living in a defert- 
 1 ed foreft : 
 
 107 4 Or, if Jhe was of a lower clafs and a corrupt woman % 
 4 he may expiate the fin of violating the bed of his father, 
 
 * by continuing the penance chandrayana for three months, 
 4 always mortifying his body by eating only foreft herbs, or 
 1 wild grains boiled in water. 
 
 108 ‘By the preceding penances may finners of the 
 
 4 two higher degrees atone for theiV guilt; and the lefs 
 4 offenders may expiate theirs by the following aufteri* 
 4 ties. * 
 
 109 * He, who has committed the fmaller offence of 
 4 killing a cow without malice , muff drink for the firft month 
 4 barleycorns boiled foft in water ; his head muff be fhav- 
 4 ed entirely ; and, covered with the hide of the Jlain cow t 
 4 he muff fix his abode on her late paffure ground: 
 
 110 4 He may eat a moderate quantity of wild grains^ 
 4 but without any fa&itious fait, for the next two months 
 4 at the time .off each fourth repaft, on the evening of every 
 
AND EXPIATION. 323 
 
 '.feconi day ; ^regularly bathing in the urine of cows, and 
 5 keeping his members under control : 
 
 : 111, ‘.All day he rauft wait on the herd, and (land 
 
 5 quaffing the dull raifed by their hoofs ; at night, having fer- 
 
 * vilely) attended and ftroked and faluted them, he mult fur- 
 $ round them with a fence, and fit near to guard them : 
 
 .113 4 Pure and free from paffion, he muft hand, while 
 
 * they ftand; follow them, when they move togeiher; and 
 ‘ lie down by them, when they lie down : 
 
 : % ? 3 ‘ Should a cow be fick or terrified by^ tigers or 
 ‘ thieves, or fall, or flick in mud, he muft relieve her by 
 fi - all poffible means: t * 
 
 114 4 In heat, in rain, or in cold, or while the blaft 
 
 * furioufly. rages, let him not feek his own ffielter, without 
 
 4 fir ft fheltering the cows to the utmofl of his power: 
 
 \ii5 6 Neither in his own houfe, or field, or floor for 
 
 ‘ treading out grain, nor in thofe of any other perfon, let 
 ‘ him fay a word of a cow, who eats corn or grafs , or of a 
 
 6 calf, who drinks milk: 
 
 7 1 id ‘ By waiting on a herd, according to thefe rules for 
 \ three months, the flayer of a cow atones for his guilt; 
 
 > '117 £ Bid , his penance being performed, he muft give 
 
 5 ten cows and a bull, or, his flock not being fo large, 
 ‘ muft deliver all he pofteffes, to fuch as beft know the 
 ■ Veda. 
 
 u - ^ * - ' - 
 
 118 c The preceding penances, or that called chandra- 
 *ry$na, muft be performed for the abfolution of all twice- 
 ‘ born men, who have committed fins of the lower or third 
 * . degree ; except, thofe, who have incurred the guilt of an 
 
 * avadrna ; 
 
3 2 4 
 
 ON PENANCE 
 
 119 4 But he, who has become Avadrni, muft facrifice 
 
 * a black or a oneeyed afs, by way of a meatoffering 
 
 * to NirrIti, patronefs of the fouthweft , by night in a place 
 
 * where four ways meet : 
 
 120 * Let him daily offer to her in fire the fat of that 
 4 afs, and, at the clofe of the ceremony , let him offer clari* 
 
 * fied butter, with the holy text Sem and fo forth, to Pavana, 
 
 4 to Indr a, to Vrihaspati, and to Agni, regents of wind , 
 
 4 clouds , a planet , and fie. 
 
 1 2 1 * .A voluntary effufion, naturally or otherwfe , of that 
 
 * which may produce a man, by a twiceborn youth during 
 
 * the time of his ftudentfhip, or before marriage , has been 
 4 pronounced avadrna , or a violation of the rule prefcribed 
 
 ‘ for the firfl order , by fages, who knew the whole fyftem of - * 
 4 duty and uttered the words of the Veda. 
 
 122 4 Io the four deities of purification , Ma'RUTA, 
 
 * Indra, Vr f hasp ati, Agni. goes all the divine light, 
 
 4 which the Veda had imparted, from the fludent, who 
 4 commits the foul fin avadrna ; 
 
 123 * But, this crime having aftually been committed, 
 s he mud go begging to feven houfes, clothed only with the 
 ® hide of the facrifced als, and openly proclaiming his a6t: 
 
 124 4 Eating a fingle meal begged from them, at the 
 
 * regular time of the day, that is, in the morning or evening , 
 e and bathing each day at the three favanas , he fhall be ab- 
 4 folved from his guilt at the end of one year. 
 
 125 4 He, who has voluntarily committed any fin, 
 
 4 which caufes a lofs of clafs, mud perform the tormenting 
 4 penance, thence called fdntapana ; or the prajapatya , if 
 \ he offended involuntarily. 
 
AND EXPIATION. 
 
 3 2 5 
 
 126 4 For fins, which degrade to a mixed clafs, or ex- 
 
 * elude from fociety, the {inner muft have recourfe to the 
 
 * lunar expiation chandrayana for one month : to atone 
 c for a£ts, which occafion defilement, he muft fwallow no- 
 4 thing for three days but hot barleygruel. 
 
 127 c For killing intentionally a virtuous man of the 
 4 military clafs, the penance muft be a fourth part of that 
 
 * ordained for killing a prieft ; for killing a Vaifya, only an 
 4 eighth; for killing a Sudra , who had been conftant in 
 4 difeharging his duties, a fixteenth part : 
 
 328 4 But, if a Brahmen kill a CJhatriya without malice, 
 
 4 he muft, after a full performance of his religious rites, 
 4 give the priefts one bull together with a thoufand 
 4 cows ; 
 
 129 4 Or he may perform for three years the penance 
 i for flaying a Brahmen , mortifying his organs of fenfation 
 
 * and a6tion, letting his hair grow long, and living remote 
 4 from the town, with the root of a tree for his manfion. 
 
 130 4 If he kill without malice a Vaifya , who had a good 
 
 * moral chara&er, he may perform the fame penance for 
 
 * one year, or give the priefts a hundred cows and a bull : 
 
 131 4 For fix months muft he perform this whole pe- 
 
 * nance, if without intention he kill a Sudra; or he may give 
 4 ten white cows and a bull to the priefts. 
 
 132 4 If he kill by defign a cat, or an ichneumon, the 
 4 bird Chafha, or a frog, a dog, a lizard, an owl, or a crow, he 
 4 muft perform the ordinary penance required for the death 
 4 of a Sudra , that is, the chandrayana : 
 
 133 4 Or, if he kill one of them undefgnedly , he may drink 
 4 nothing but milk for three days and nights, or each night 
 
 Kkkk 
 
326 
 
 ON PENANCE 
 
 * walk a yogan , or thrice bathe in a river, or filently re- 
 
 * peat the text on the divinity of water ; that is, if he be difi 
 4 ahled by real infirmity from performing the firfi mentioned penan- 
 
 * ces , he may have recourfe to the next in order. 
 
 134 e A Brahmen, if he kill a fnake, mull give to fame 
 
 4 priefl a hoe, or ironheaded flick ; if an eunuch, a load of 
 
 * riceftraw, and a mafia of lead ; 
 
 135 4 If a boar, a pot of clarified butter; if the bird 
 
 4 tittiri, a dro'na of tila feeds ; if a parrot, a Peer two years 
 
 4 old ; if the waterbird crauncha, a fleer aged three 
 
 4 years: 
 
 1 36 '* If he kill a goofe , or a phenicopteros, a heron, or 
 
 * cormorant, a bittern, a peacock, an ape, a hawk, or a kite, 
 
 * he muff give a cow to forne Brahmen : 
 
 13 7 4 If he kill a horfe, he muff give a mantle; if an 
 
 * elephant, five black bulls; if a goat or a fheep, one bull;' 
 4 if an afs, a calf one year old : 
 
 138 4 If he kill a carnivorous wild beaft, he mufl give a 
 
 * cow with abundance of milk ; if a wild beaft not carnivo- 
 1 rous, a fine heifer; and a racticd of gold, if he flay a 
 ‘ camel : 
 
 139 4 If he kill a woman of any clafs caught in adultery, 
 
 4 he muft give as an expiation, in the dired order of the 
 4 four dalles, a leathern pouch, a bow, a goat, and a fheep. 
 
 140 4 Should a Brahmen be unable to expiate by gifts 
 4 the fin of killing a fnake and the reft, he muft atone for 
 4 his guilt by performing, on each occafion, the penance 
 4 prajapatya. 
 
 141 4 For the flaughter of a thoufand fmall animals 
 4 which have bones, or for that of bonelefs animals enow 
 
AND EXPIATION. 
 
 327 
 
 * to fill a cart, he mud perform the chdndrdyana , or com* 
 4 mon penance for killing a Sudra; 
 
 142 4 But, for killing boned animals, he muft alfo 
 ‘ give fome trifle, as a pana of copper , to a Brahmen : for kil- 
 
 * hng thofe without bones, he may be abfolved by holding 
 4 bis breath, at the cloje of his penance , while he thrice 
 
 * repeats the gayatri with its head , the pranava , and the 
 4 vyahntis, 
 
 143 4 For cutting once without malice trees yielding fruit, 
 
 * fhrubs with many crowded Items, creeping or climbing 
 
 * plants, or fuch as grow again when cut, if they were in 
 4 bloffom when he hurt them, he muft repeat a hundred texts 
 4 of the Veda, 
 
 144 4 For killing infe£ts of any fort bred in rice or 
 
 * other grains, or thofe bred in honey or other fluids, or 
 4 thofe bred in fruit or flowers, eating clarified butter is a 
 4 full expiation. 
 
 145 « if a man cut, wantonly and for no good purpofe, 
 
 4 fuch grades as are cultivated, or fuch as rife in the foreft fpon- 
 4 taneoufly, he muft wait on a cow for one day, nourifhed 
 4 by milk alone. 
 
 146 4 By thefe penances may mankind atone for the fin 
 4 of injuring fentient creatures, whether committed by defign 
 4 or through inadvertence : hear now what penances are or- 
 4 dained for eating or drinking what ought not to be tafted. 
 
 147 4 He, who drinks undefignedly any fpirit but that of 
 4 rice, may be abfolved by a new inveftiture with the facri- 
 4 ficialftring: even for drinking intentionally the weaker forts 
 
 * of fpirit, a penance extending to death muft not (as the 
 4 law is now fixed) be prefcribed. 
 
3 28 
 
 ON PENANCE 
 
 148 4 For drinking water which has flood in a veflel, 
 c where fpirit of rice or any other fpirituous liquor had been 
 e kept, he muft fwallow nothing, for five days and nights, but 
 
 4 the plant fane’ hapujhpi boiled in milk : 
 
 149 4 If he touch any fpirituous liquor, or give any 
 c away, or accept any in due form, or with thanks , or drink 
 
 5 water left by a Sudra, he muft fwallow nothing, for three 
 4 days and nights, but cufa grafs boiled in water. 
 
 150 4 Should a Brahmen , who has once tailed the holy 
 4 juice of the moonplant, even fmell the breath of a man 
 4 who has been drinking fpirits, he muft remove the taint 
 
 * by thrice repeating th egayatri, while he fuppreffes his breath 
 
 * in water, and by eating clarified butter after that ceremony . 
 
 151 4 If any of the three twiceborn clalfes have tailed 
 
 * unknowingly human ordure or urine, or any thing that has 
 
 * touched fpirituous liquor, they muft, after a penance, be 
 4 girt anew with the facrificial thread ; 
 
 152 4 But, in fuch new inveftiture of the twiceborn, the 
 
 4 partial tonfure, the zone, the Half, the petition of alms, 
 8 and the ftrift rules of abftinence, need not be renewed. 
 
 153 4 Should one of them eat the food of thofe per- 
 
 5 fons, with whom he ought never to eat, or food left by a 
 4 woman or a Sudra, or any prohibited flefh, he muft drink 
 4 barleygruel only for feven days and nights. 
 
 154 4 If a Brahmen drink fweet liquors turned acid, or 
 8 aftringent juices from impure fruits, he becomes unclean, 
 
 4 as long as thofe fluids remain undigefted. 
 
 155 4 Any twiceborn man, who by accident has tailed the 
 4 dung or urine of a tame boar, an afs, a camel, a fhakal, an 
 4 ape, or a crow, muft perform the penance chandrayana: 
 
AND EXPIATION. 
 
 329 
 
 - 156 4 If he tade dried flefhmeat, or mufhrooms rifing 
 
 4 from die ground, or any diing brought from a daughter- 
 4 houfe, though he knew not whence it came, he mud per- 
 * form the fame penance. 
 
 157 4 For knowingly eating the flefh of carnivorous 
 4 beads, of townboars, of camels, of gallinaceous birds, 
 4 of human creatures, of crows, or of affes, the penance 
 4 taptacricKhra , or burning and Jevere , is the only alone* 
 4 ment. 
 
 158 4 A Brahmen , who, before he has completed his 
 6 theological dudies, eats food at monthly obfeqides to one 
 4 anceJlor i mud fad three days and nights , and fit in water 
 4 a day : 
 
 159 4 But a dudent in theology, who at any time un - 
 4 knowingly tades honey or flefh, mud perform the lowed 
 4 penance, or the prajapatya, and proceed to finifh his ftu- 
 4 dentfhip. 
 
 160 4 Having eaten what has been left by a cat, a crow* 
 4 a moufe, a dog, or an ichneumon, or what has even been 
 4 touched by a loufe, he mud drink, boiled in water , the 
 4 plant brahmafuverchala . 
 
 161 4 By the man, who feeks purity of foul, no for- 
 4 bidden food mud be taded : what he has undefignedly 
 4 fwallowed he mud indantly vomit up, or mud purify him* 
 4 felf with fpeed by legal expiations. 
 
 162 4 Such, as have been declared, are the various pe- 
 4 nances for eating prohibited food : hear now the law of 
 4 penance for an expiation of theft. 
 
 163 4 The chief of the twiceborn, having voluntarily 
 € dolen fuch property, as grain, raw or dreded, from the 
 
 L 1 1 1 
 
330 
 
 ON PENANCE 
 
 8 houfe of another Brahmen , fhall be abfolved on perform* 
 c ing the penance prajapatya for a whole year; 
 
 164 £ But the penance cliandrayana mull be performed 
 8 for healing a man, woman, or child, for feizing a field, 
 8 or a houfe, or for taking the waters of an enclofed pool 
 8 or well. 
 
 165 8 Having taken goods of little value from the houfe 
 
 * of another man, he muff procure abfolution by perform* 
 £ ing the penance fantapana; having firft rehored, as the 
 fi penitent thief always mujl , the goods that he hole. 
 
 166 * For taking what may be eaten, or what may be 
 8 fipped, a carriage, a bed, or a feat, roots, flowers, or fruit, 
 6 an atonement may be made by fwallowing the five pure 
 8 things produced from a cow, or mitt, curds , butter , unne, 
 
 5 dung: 
 
 167 8 For healing grafs, wood, or trees, lice in the 
 
 6 hulk, inolahes, cloth or leather, fifh, or other animal food, 
 6 a hri£l fah muh be kept three diys and three nights. 
 
 168 8 For healing gems, pearls, coral, copper, filver, 
 
 * iron, brafs, or hone, nothing but broken rice muh be fwal* 
 8 lowed for twelve days ; 
 
 169 8 And nothing but milk for three days, if cotton, 
 8 or hlk, or wool had been holen, or a beah either with 
 8 cloven or uncloven hoofs, or a bird, or perfumes, or me- 
 6 dicinal herbs, or cordage. 
 
 370 8 By thefe penances may a twiceborn man atone 
 
 8 for the guilt of theft; but the following auherities only 
 8 can remove the fin of carnally approaching thofe, who 
 
 * muh not be carnally approached. 
 
 171 8 He, who has wahed his manly hrength with fif- 
 
AND EXPIATION. 
 
 331 
 
 1 ters by the fame womb, with the wives of his friend or of 
 
 * his fon, with girls under the age of puberty, or with 
 c women of the lowed claffes, mud perform the penance 
 
 * ordained for defiling the bed of a preceptor : 
 
 172 * He, who has carnally known the daughter of his 
 c paternal aunt, who is almojl equal to a fider, or the daugli- 
 c ter of his maternal aunt, or the daughter of his maternal 
 4 uncle, who is a near kinfman, mud perform the chandra - 
 4 yana, or lunar penance 5 
 
 173 * No man of fenfe would take one of thofe three 
 
 * as his wife: they fhall not be taken in marriage by rea- 
 4 fon of their confanguinity ; and he, who marries any 
 
 * one of them, falls deep into Jin . 
 
 174 4 He, who has wafied, what might have produced 
 1 a man, with female brute animals, with a woman during 
 
 * her courfes, or in any but the natural part, or in water, 
 
 * mud perform the penance fdntapana: for a bejial aid with a 
 
 * cow the penance mujl be Jar more fevere . 
 
 175 ‘A twiceborn man, dallying lafeivioufly with a 
 
 * male in any place or at any time , or with a female in a car- 
 
 * riage drawn by bullocks, or in water, or by day, fhall be 
 
 * degraded , and mud bathe himfelf publickly with his ap« 
 
 * parel. 
 
 176 4 Should a Brahmen carnally know a woman of the 
 
 * Chandala or MlecKha tribes, or tade their food, or accept a 
 
 * gift from them, be lofes his own clafs, if he aided unknow* 
 c ingly, or, if knowingly , finks to a level with them . 
 
 177 4 A wife, exceffively corrupt, let her hulband con- 
 
 * fine to one apartment, and compel her to perform the 
 t penance ordained for a man, who has committed adultery: 
 
332 
 
 ON PENANCE 
 
 178 e If, having been folicited by a man of her own 
 e clafs, fhe again be defiled, her expiation muft be the pe- 
 ( nance prajapatya added to the chandrayana . 
 
 179 4 The guilt of a Brahmen , who has dallied a whole 
 * night with a Chanddli woman, he may remove in three 
 6 years by fubfifting on alms, and inceffantly repeating the 
 c gayatri with other myfterious texts. 
 
 180 4 Thefe penances have been declared for finners of 
 e four forts, thofe ivho hurt Jentient creatures , thofe who eat pro - 
 c hibitedfood , thoje who commit theft , and thofe who are guilty of 
 e lajcivioufnefs : hear now the preferibed expiations for fuch, 
 e as hold any intercourfe with degraded offenders. 
 
 181 4 He, who aftociates himfelf for one year with a 
 4 fallen finner, falls like him; not by facrificing, reading 
 4 the Veda, or contra£ling affinity with him, fince by thofe ads 
 4 he lofes his clafs immediately , but even by ufing the fame car- 
 4 riage or feat, or by taking his food at the fame board ; 
 
 182 4 That man, who holds an intercourfe with any 
 4 one of thofe degraded offenders, muft perform, as an 
 4 atonement for fuch intercourfe, the penance ordained for 
 4 that finner himfelf. 
 
 183 4 The fapindas and famdno'dacas of a man degraded/ 
 
 4 for a crime in the firfl degree, muft offer a libation of water 
 4 to his manes, as if he were naturally dead , out of the town, 
 
 4 in the evening of fome inaufpicious day, as the ninth of the 
 4 moon, his paternal kinfmen, his officiating prieft, and his 
 4 fpiritual guide being prefent. 
 
 184 4 A female Have muft kick down with her foot an 
 4 old pot filled with water, which had for that purpofe been 
 4 placed toward the fouth, as if it were an oblation for the 
 
AND EXPIATION. 
 
 333 
 
 * dead; and all the kinfmen, in the nearer and remoter de- 
 
 * grees, muft remain impure for a day and a night : 
 
 ‘ 185 ‘ They muft thenceforth defift from fpeaking to 
 
 c him, from fitting in his company, from delivering to him 
 
 * any inherited or other property, and from every civil or 
 
 * ufual attention, as inviting him on the JirJl day of the year, and 
 6 the like . 
 
 186 c His right of primogeniture, if he was an elder bro- 
 c ther , muft be withholden from him, and whatever perquifites 
 c arife from priority of birth : a younger brother, excelling 
 
 * him in virtue, muft appropriate the fhare of the firftborn. 
 
 187 ‘ But, when he has performed his due ’penance, 
 
 * his kinfmen and he muft throw down a new velfel full of 
 ‘ water, after having bathed together in a pure pool : 
 
 188 c Then muft he caft that velfel into the water; and, 
 
 * having entered his houfe, he may perform, as before, all 
 
 * the a6ts incident to his relation by blood. 
 
 189 £ The fame ceremony muft be performed by the 
 « kindred even of women degraded, for whom clothes* 
 « drelfed rice, and water muft be provided ; and they muft 
 « dwell in huts near the family houfe. 
 
 190 c With finners, whofe expiations are unperformed, 
 « let not a man tranfaft bufmefs of any kind; but thofe, 
 ‘ who have performed their expiations, let him at no time 
 
 * reproach : 
 
 191 e Let him not, however, live with thofe, who have 
 
 * (lain children, or injured their benefa&ors, or killed fup- 
 6 pliants for prote&ion, or put women to death, even 
 s though fuch offenders have been legally purified. 
 
 192 * Those men of the twiceborn clalfes, to whom 
 
 M m m m 
 
334 
 
 ON PENANCE 
 
 4 the gayatri has not been repeated and explained, accord- 
 4 ing to law, the affembly mud caufe to perform three 
 4 prajapatya penances, and afterwards to be girt with the fa- 
 ol’ficial firing; 
 
 193 4 And the fame penance they mufl prefcribe to fuch 
 c twiceborn men, as are anxious to atone for fome illegal 
 6 a6l, or a negle6l of the Veda. 
 
 194 ‘If priefls have accepted any property from bafe 
 ‘ hands, they may be abfol^ed by relinquifhing the prefents, 
 ‘ by repeating myflerious texts, and by a£ls of devotion : 
 
 195 ‘By three thoufand repetitions of the gayatri with 
 ‘ intenfe application of mind, and by fubfifling on milk only 
 ‘ for a whole month in the paflure of cows, a Brahmen , who 
 ‘ has received any gift from a bad man, or a bad gift from 
 4 aiiy man , may be cleared from fin. 
 
 1 96 ‘ When he has been mortified by abflinence, and 
 4 has returned from the padurage, let him bend low to the 
 4 other Brahmens , who mufl thus interrogate him : 44 Art 
 45 thou really defirous, good man, of readmiflion to an equality 
 “ with us ?” 
 
 197 ‘If he anfwer in the affirmative, let him give fome 
 ‘ grafs to the cows, and in the place, made pure by their 
 4 having eaten on it, let the men of his clafs give their affent 
 4 to his readmiflion. 
 
 198 ‘ He, who has officiated at a facrifice for outcafls, 
 4 or burned the corpfe of a flranger, or performed rites to 
 4 deflroy the innocent, or made the impure facrifice, called 
 4 Ahina , may expiate his guilt by three prajapatya penances, 
 
 199 4 A twiceborn man, who has rejected a fuppli- 
 4 ant for his prote£lion, or taught the Veda on a forbidden 
 
AND EXPIATION. 
 
 335 
 
 6 day, may atone for his offence by fub fitting a whole year 
 
 4 on barley alone. 
 
 200 4 He, who has been bitten by a dog, a fhakal, or an 
 6 afs, by any carnivorous animal frequenting a town, by a 
 c man, a horfe, a camel, or a boar, mav be purified by flop- 
 
 5 ping his breath during one repetition of the gciyatri. 
 
 201 4 To eat only at the time of the fixth meal, or on the 
 4 evening of every third day , for a month, to repeat a Sanhita 
 4 of the I'e'das, and to make eight oblations to fire, accompa- 
 4 nied with eight holy texts, are always an expiation for thofe, 
 4 who are excluded from fociety at repafts. 
 
 202 4 Should a Brahmen voluntarily afcend a car- 
 4 riage borne by camels or drawn by affes, or dettgnedly bathe 
 * quite naked, he may be abfcilved by one fuppreflion of 
 4 breath, while he repeats in his mind the moft holy 
 4 text. 
 
 203 4 He, who has made any excretion, being greatly 
 4 prefled, either without water near him , or in water, may 
 4 be purified by bathing in his clothes out of town, and by 
 4 touching a cow. 
 
 204 4 For an omiflion of the a£ls, which the Veda com- 
 4 mands to be conflantly performed, and for a violation of 
 4 the duties prefcribed to a houfekeeper, the atonement is 
 4 fatting one day . 
 
 205 4 He, who fays hufh or pifh to a Brahmen , or thou 
 
 6 to a fuperior, mutt immediately bathe, eat nothing for the 
 4 reft of the day, and appeafe him by clafping his feet with 
 4 refpe 6 lful falutation. 
 
 206 4 For linking a Brahmen even with a blade of grafs, 
 
 4 or tying him by the neck with a cloth, or overpowering 
 
33 6 
 
 O N P ENANCE 
 
 * him in argument, and adding contemptuous words, the of- 
 4 fender mud footh him by falling proftrate; 
 
 207 4 An alfaulter of a Brahmen , with intent to kill, 
 4 fhall remain in hell a hundred years; for a£lually linking 
 4 him with the like intent, a thoufand : 
 
 208 4 As many final 1 pellets of dull as the blood of a 
 ‘ Brdh men colle6ls on the ground, for fo many thoufand years 
 ‘ mull the fhedder of that blood be tormented in hell. 
 
 209 4 For a fimple affault, the firft or common penance 
 
 * mud be performed; for a battery, the third or very fevere 
 4 penance ; but for Ihedding blood, without killing , both of 
 4 thofe penances. 
 
 210 4 To remove the fins, for which no particular pe- 
 
 * nance has been ordained, the afTembly mud award a fit ex- 
 
 * piation, confidering the ability of the dinner to perform it, 
 4 and the nature of the fin. 
 
 211 4 Those penances, by which a man may atone for 
 4 his crimes, I now will defcribe to you; penances, which 
 4 have been performed by deities, by holy iages, and by fore- 
 4 fathers of the human race . 
 
 212 4 When a twiceborn man performs the common 
 4 penance, or that of Praja pati, he mull for three days eat 
 4 only in the morning; for three days, only in the evening; 
 
 4 for three days, food unafked but prefented to him ; and for 
 4 three more days, nothing. 
 
 213 4 Eating for a zvhole day the dung and urine of 
 4 cows mixed with curds, milk, clarified butter, and water 
 4 boiled with cufa grafs, and then fading entirely for a day 
 4 and a night, is the penance called Sdntapana , either from 
 4 the devout man Santapana, or from tormenting . 
 
AND EXPIATION. 
 
 337 
 
 214 e A twiceborn man performing the penance, called 
 c very fevere, in refpett of the common , muft eat, as be- 
 c fore, a fingle mouthful, or a ball of rice as large as a hens egg , 
 c for three times three days; and for the laft three days, 
 4 muft wholly abftain from food. 
 
 215 c A Brahmen , performing the ardent penance, muft 
 4 fwallow nothing but hot water, hot milk, hot clarified 
 c butter, and hot fleam, each of them for three days fuccef- 
 e lively, performing an ablution and mortifying all his mem- 
 e bers. 
 
 216 e A total faft for twelve days and nights , by a pe- 
 c nitent with his organs controlled and his mind attentive, is 
 4 the penance named paraca , which expiates all degrees of 
 4 guilt. 
 
 217 4 If he diminifh his food by one mouthful each 
 e day during the dark fortnight, eating fifteen mouthfuls on the 
 * day of the oppofition , and increafe it in the fame proportion, du- 
 4 ring the bright fortnight, fafling entirely on the day of the 
 4 conjunction , and perform an ablution regularly at funrife, 
 
 4 noon, and funfet, this is the chandrayana , or the lunar pe- 
 4 nance : 
 
 218 4 Such is the penance called ant-fhaped or narrow in 
 4 the middle ; but, if he perform the barley- fhaped or broad in 
 4 the middle, he muft obferve the fame rule, beginning with 
 4 the bright halfmonth, and keeping under command his 
 4 organs of a£lion and fenfe. 
 
 219 4 To perform the lunar penance of an anchoret, he 
 4 muft eat only eight mouthfuls of foreft grains at noon for 
 4 a whole month, taking care to fubdue his mind. 
 
 220 4 If a Brahmen eat only four mouthfuls at funrife, 
 
 N n n n 
 
338 
 
 ON PENANCE 
 
 4 and four at funfet, for a month , keeping his organs con- 
 
 * trolled, he performs the lunar penance of children. 
 
 221 4 He, who, for a whole month, eats no more than 
 4 thrice eighty mouthfuls of wild grains, as he happens by any 
 
 * means to meet with them , keeping his organs in fubje&ion, 
 4 fhall attain the fame abode with the regent of the moon : 
 
 222 4 The eleven Rudras, the twelve A'dityas , the eight 
 4 Vafus , the Maruts , or genii of the winds, and the feven 
 4 great Rijhis, have performed this lunar penance as a fecu- 
 
 * rity from all evil. 
 
 223 4 The oblation of clarified butter to fire muft every 
 
 * day be made by the penitent himfelf, accompanied with the 
 £ mighty words earth, Jky, heaven; he muft perfe£tlv abftain 
 4 from injury to fentient creatures, from falfehood, from 
 4 wrath, and from all crooked ways. 
 
 224 4 Or, thrice each day and thrice each night for a 
 4 month, the penitent may plunge into water clothed in his 
 4 mantle, and at no time converfing with a woman, a Sudra, 
 4 or an outcafh 
 
 225 4 Let him be always in motion, fitting and rifing 
 4 alternately ; or, if unable to be thus refllefs , let him Deep 
 4 low on the bare ground ; chafte as a ftudent of the Veda , 
 4 bearing the facred zone and ftaff, fhowing reverence to 
 4 his preceptor, to the gods, and to priefts ; 
 
 226 4 Perpetually muft he repeat the gayatri, and other 
 4 pure texts to the beft of his knowledge : thus in all penan- 
 4 ces for abfolution from fin, muft he vigilantly employ 
 4 himfelf. 
 
 227 4 By thefe expiations are twiceborn men abfolved, 
 
 4 whofe offences are publickly known, and are mifchievous by 
 
AND EXPIATION. 
 
 339 
 
 their example ; but for fins not publick, the alfembly of 
 priefls muft award them penances, with holy texts and 
 oblations to lire. 
 
 228 e By open confelhon, by repentance, by devotion* 
 and by reading the fcripture, afinner may be releafed from 
 his guilt ; or by almfgiving, in cafe of his inability to per- 
 form the other a his of religion, 
 
 229 6 In proportion as a man, who lias committed a fin* 
 fhall truly and voluntarily confefs it, fo far he is difengag- 
 ed from that offence, like a fnake from his Hough ; 
 
 230 4 And, in proportion as his heart fmcerely loathes 
 his evil deed, fo far fhall his vital fpirit be freed from the 
 taint of it. 
 
 231 6 If he commit fin, &nd a£lually repent* that fm 
 fhall be removed from him; but if he merely fay, 44 I will 
 
 e fin thus no more,” he can only be releafed by an a£lual ab~ 
 ftinence from guilt. 
 
 232 4 Thus revolving in his mind the certainty of re- 
 tribution in a future flate* let him be conftantly good in 
 thoughts, words, and a£tion. 
 
 233 4 If he defire complete remiflion of any foul a£l 
 which he has committed, either ignorantly or knowingly, 
 let him beware of committing it again : for the fecond fault 
 his penance muft he doubled. 
 
 234 4 If, having performed any expiation, he feel 
 not a perfe£l fatisfa&ion of confcience, let him repeat 
 the fame devout aft, until his confcience be perfe&ly fa-* 
 tisfied. 
 
 235 c All the blifs of deities and of men is declared by 
 • fages, who difcern the fenfe of the Veda, to have in devo- 
 
34 ° 
 
 ON PENANCE 
 
 c tion its caufe, in devotion its continuance, in devotion its 
 c fullnefs. 
 
 236 ‘ Devotion is equal to the performance of all duties ; 
 c it is divine knowledge in a Brahmen ; it is defence of the 
 c people in a Cfhatriya ; devotion is the bufmefs of trade and 
 e agriculture in a Yaifya ; devotion is dutiful fervice in a Sudra. 
 
 237 c Holy fages, with fubdued paffions, feeding only 
 ‘ on fruit, roots, and air, by devotion alone are enabled to 
 c furvey the three worlds, terreflrial , ethereal , and celefial , 
 ( peopled with animal creatures, locomotive and fixed. 
 
 238 ‘ Perfe£l health, or unfailing medicines, divine 
 c learning, and the various manfions of deities, are acquired 
 e by devotion alone: their efficient caufe is devotion. 
 
 2 39 c Whatever is hard to be traverfed, whatever is hard 
 ‘ to be acquired, whatever is hard to be vifited, whatever is hard 
 
 * to be performed, all this may be accomplifhed by true de- 
 c votion ; for the difficulty of devotion is the greatefh of all. 
 
 240 ‘ Even finners in the higheft degree, and of courfe 
 c the other offenders, are abfolved from guilt by auftere de- 
 ‘ votion welbpraclifed. 
 
 241 £ Souls , that animate worms, and infers, ferpents, 
 c moths, beads, birds, and vegetables, attain heaven by the 
 c power of devotion. 
 
 242 e Whatever fin has been conceived in the hearts 
 c of men, uttered in their fpeech, or committed in their 
 e bodily a£ls, they fpeedily burn it all away by devotion, 
 
 * if they preferve devotion as their bed: wealth. 
 
 243 ‘ Of a pried;, whom devotion has purified, the di- 
 ‘ vine fpirits accept the facrifices, and grant the defires with 
 
 * ample increafe. 
 
 4 
 
AND EXPIATION. 
 
 34 * 
 
 244 4 Even Brahma', lord of creatures, by devotion 
 5 ena£led this code of laws ; and the fages by devotion ac- 
 
 ’ 5 quired a knowledge of the Vedas. 
 
 245 4 Thus the gods themfelves, obferving in this uni- 
 
 * verfe the incomparable power of devotion, have proclaim- 
 4 ed aloud the tranfcendent excellence of pious aufterity. 
 
 246 4 By reading each day as much as poffible of the 
 4 Veda, by performing the five great facraments, ahd by for- 
 4 giving all injuries, even fms of the higheft degree fhall be 
 
 4 foon effaced : 
 
 247 c As fire confilmes in an inftant with his bright 
 
 5 flame the wood, that has been placed on it, thus, with the 
 
 * flame of knowledge, a Brahmen , who underffands the Veda t 
 4 confumes all fin. 
 
 248 c Thus has been declared, according to law, the 
 4 mode of atoning for open fins : now learn the mode of 
 4 obtaining abfolution for fecret offences. 
 
 249 4 Sixteen fuppreflions of the breath, while the holiefi 
 4 of texts is repeated with the three mighty words, and the 
 4 triliteral fyllable, continued each day for a month, abfolve 
 
 4 even the flayer of a Brahmen from his hidden faults. 
 
 250 4 Even a drinker of fpirituous liquor is abfolved by 
 
 5 repeating each day the text apa ufed by the fage Cautsa, 
 4 or that beginning with preti ufed by Vasisht’ha, or that cal- 
 4 led mahitra , or that, of which the firfl word is fuddhavatyah. 
 
 251 4 By repeating each day for a month the text afyava - 
 4 miya , or the hymn Sivafancalpa , the ftealer of gold from a 
 4 prieft becomes inftantly pure. 
 
 252 4 He, who has violated the bed of his preceptor, is 
 4 cleared from fecret faults by repeating fixteen times a day the 
 
 O o o o 
 
342 
 
 ON PENANCE 
 
 4 text havifhyantiya , or that beginning with na tamanhah , or 
 4 by revolving in his mind the fixteen holy verfes, called 
 4 Paurujha . 
 
 2 53 ‘ The man, who defires to expiate his hidden fins 
 4 great and final 1, mull repeat once a day for a year the text 
 4 ava , or the text yatcinchida. 
 
 254 4 He, who has accepted an illegal prefent, or eaten 
 4 prohibited food, may be cleanfed in three days by repeat- 
 4 ing the text taratjamandiya . 
 
 255 4 Though he have committed many fecret fins, he 
 4 Hi all be purified by repeating for a month the text Joma - 
 4 raudra or the three texts aryamna , while he bathes in a facred 
 4 ft ream. 
 
 256 4 A grievous offender mud repeat the feven verfes, 
 4 beginning with Indra, for half a year; and he, who has 
 4 defiled water with any impurity, muft fit a whole year fub- 
 4 filling by alms. 
 
 257 4 A twiceborn man, who fhall offer clarified butter 
 4 for a year, with eight texts appropriated to eight feveral 
 4 oblations, or with the text na me', fhall efface a fin even of 
 4 an extremely high degree. 
 
 258 4 He, who had committed a crime of the firfl de- 
 4 gree, fhall be abfolved, if he attend a herd of kine for a 
 4 year, mortify his organs, and continually repeat the texts be- 
 4 ginning with pdvamam, living folely on food given in charity: 
 
 259 4 Or, if he thrice repeat a Sanhita of the Vedas , or a 
 4 large portion of them with all the mantras and brahmanas, 
 4 dwelling in a foreft with fubdued organs, and purified by 
 4 three paracas , he fhall be fet free from all fins how hei- 
 4 nous foever. 
 
AND EXPIATION. 
 
 343 
 
 260 4 Or he fhall be releafed from all deadly fins, if he 
 
 * faft three days, with his members mortified, and twice a 
 4 day plunge into water, thrice repeating the text aghamarjhana: 
 
 261 4 As the facrifice of a horfe, the king of facrifices, 
 4 removes all fins, thus the text aghamarjhana de {troys all 
 
 • offences. 
 
 262 4 A prielt, who 'Ihould retain in his memory the 
 4 whole Rigveda , would be abfolved from guilt, even if he 
 4 had {lain the inhabitants of the three worlds, and had ea- 
 4 ten food from the foulelt hands. 
 
 263 4 By thrice repeating the mantras and hrdhmanas of 
 4 the Rich , or thofe of the Yajujh , or thofe of the Saman, with 
 4 the upanijhads , he fhall perfectly be cleanfed from every 
 4 poffible taint: 
 
 264 4 As a clod of earth, caft into a great lake, finks in 
 4 it, thus is every finful a6t fubmerged in the triple Veda. 
 
 2 65 4 The divifions of the Rich, the feveral branches of 
 4 the Yajujh , and the manifold ftrains of the Saman mull be 
 4 confidered as forming the triple Veda: he knows the Veda, 
 
 4 who knows them colleftively. 
 
 266 4 The primary triliteral fyllable, in which the three 
 4 Vedas themfelves are comprifed, mull be kept fecret, as 
 4 another triple Veda: he knows the Veda, who dijlinhlly 
 4 knows the myjlick JenJe oj that word/ 
 

 
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345 
 
 CHAPTER THE TWELFTH: 
 
 ON TRANSMIGRATION AND FINAL BEATITUDE. 
 
 1 4 THOU, who art free from fin, faid the devout 
 
 4 Jages , thou haft declared the whole fyftem of 
 4 duties ordained for the four clalfes of men : explain to us 
 
 * now, from the firft principles, the ultimate retribution for 
 
 * their deeds. 
 
 2 Bhrigu, whofe heart was the pure elfence of virtue, 
 who proceeded from Menu himfelf, thus addrelfed the 
 great fages : 4 Hear the infallible rules for the fruit of deeds 
 
 4 in this univerfe. 
 
 3 4 Action, either mental, verbal, or corporeal, bears 
 c good or evil fruit, as itfelf is good or evil ; and from the ac- 
 
 5 tions of men proceed their various tranfmigrations in the 
 4 higheft, the mean, and the lowed degree : 
 
 4 4 Of that threefold a6tion, conne&ed with bodily 
 4 functions, difpofed in three, clalfes, and confiding of ten 
 4 orders, be it known in this world, that the heart is the in- 
 4 ftigator. 
 
 5 4 Devifmg means to appropriate the wealth of other 
 4 men, refolving on any forbidden deed, and conceiving no- 
 
 p ppp 
 
34 ^ 
 
 ON TRANSMIGRATION 
 
 4 tions of atheifm or materialifm, are the three bad a6ls of 
 
 * the mind : 
 
 6 4 Scurrilous language, falfehood, indifcriminate back- 
 4 biting, and ufelefs tattle, are the four bad adls of the 
 4 tongue: 
 
 O 
 
 7 4 Taking effects not given, hurting fentient creatures 
 4 without the fandfion of law, and criminal intercourfe with 
 
 4 the wife of another, are the three bad adts of the body; 
 
 5 and all the ten have their oppofites , which are good in an equal 
 4 degree. 
 
 8 4 A rational creature has a reward or a punifhment 
 4 for mental adts, in his mind ; for verbal adts, in his organs 
 4 of fpeech ; for corporeal adts, in his bodily frame. 
 
 9 4 For finful adts moftly corporeal, a man fhall affume 
 
 * after death a vegetable or mineral form ; for fuch adts moft» 
 
 6 ly verbal, the form of a bird or a bead ; for adts moftly 
 4 mental, rhe loweft of human conditions: 
 
 10 4 He, whofe firm underftanding obtains a command 
 4 over his words, a command over his thoughts, and a 
 4 command over his whole body, may juftly be called a tri- 
 6 dandi , or triple commander; not a mere anchoret , who hears 
 4 three vifible flaves. 
 
 1 1 4 The man, who exerts this triple felfcommand with 
 4 refpedt to all animated creatures, wholly fubduing both luff 
 4 and wrath, fhall by thofe means attain beatitude. 
 
 12 4 That fubftance, which gives a power of motion to 
 4 the body, the wife call cjhetrajnya , or jivatman, the vital 
 
 4 fpirit ; and that body, which thence derives adtive func- 
 
 5 tions, they name hhutatman , or compojed of elements : 
 
 13 4 Another internal fpirit, called mahat\ or the great 
 
AND FINAL BEATITUDE. 
 
 347 
 
 c foul, attends the birth of all creatures imbodied, and 
 11 thence in all mortal forms is conveyed a perception 
 6 either pleafmg or painful. 
 
 14 6 Thofe two, the vital fpirit and reafonable foul, are 
 5 clofely united with five elements, but connected with the 
 4 fupreme fpirit, or divine elfence, which pervades all beings 
 4 high and low : 
 
 15 4 From the fubdance of that fupreme fpirit are diffu- 
 
 4 fed, like f parks from fire , innumerable vital fpirits, which 
 
 5 perpetually give motion to creatures exalted and bafe. 
 
 16 6 By the vital fouls of thofe men, who have com- 
 4 mitted fins in the body reduced to afhes, another body, com- 
 4 pofed of nerves zeith five ferifations, in order to be fuf- 
 4 ceptible of torment, fhall certainly be afTumed after 
 
 4 death ; 
 
 17 4 And, being intimately united with thofe minute 
 
 5 nervous particles, according to their didribution, they 
 4 fhall feel, in that new body, the pangs infli&ed in each 
 4 cafe by the fentence of Yama. 
 
 18 When the vital foul has gathered the fruit of fins, 
 4 which arife from a love of fenfual pleafure, but mud pro- 
 4 duce mifery, and, when its taint has thus been removed, 
 4 it approaches again thofe two mod effulgent effences the 
 4 inttllcElual foul and the divine fpirit : 
 
 1 9 4 They two, clofely conjoined, examine without 
 4 remidion the virtues and vices, of that fenfitive foul, ac- 
 4 cording to its union with which it acquires pleafure or pain 
 4 in the prefent and future worlds. 
 
 20 4 If the vital fpirit had praclifed virtue for the mod 
 4 part and vice in a fmall degree, it enjoys delight in celef- 
 
34§ 
 
 ON TRANSMIGRATION 
 
 ‘ tial abodes, clothed with a body formed of pure elemen- 
 4 tary particles ; 
 
 2 1 4 But, if it had generally been addi&ed to vice, and 
 * feldom attended to virtue, then fhall it be deferted by 
 e thofe pure elements, and, having a coarjer body of fenfible 
 6 nerves , it feels the pains to which Yam a fhall doom it : 
 
 22 4 Having endured thofe torments according to the 
 4 fentence of Yam a, and its taint being almoft removed, it 
 4 again reaches thofe five pure elements in the order of their 
 4 natural diftribution. 
 
 23 4 Let each man, conndering with his intelledlual 
 4 powers thefe migrations of the foul according to its vir- 
 4 tue or vice, into a region of blfs or pain , continually fix his 
 4 heart on virtue. 
 
 24 4 Be it known, that the three qualities of the ratio- 
 4 nal foul are a tendency to goodnefs, to pafiion, and to 
 4 darknefs; and, endued with one or more of them, it re- 
 4 mains incefiantly attached to all thefe created fubfiances: 
 
 25 4 When any one of the three qualities predominates 
 4 in a mortal frame, it renders the imbodied fpirit eminently 
 4 difiinguifhed for that quality. 
 
 26 4 Goodnefs is declared to be true knowledge ; dark- 
 4 nefs, grofs ignorance; pafiion, an emotion of defire or a- 
 4 verfion : fuch is the compendious defcription of thofe 
 4 qualities, which attend all fouls. 
 
 27 4 When a man perceives in the reafonable foul a 
 4 difpofition tending to virtuous love, unclouded with any 
 4 malignant pafiion, clear as the pureft light, let him recog- 
 4 > nife it as the quality of goodnefs : 
 
 28 4 A temper of mind, which gives uneafinefs and 
 
249 
 
 AND FINAL BEATITUDE. 
 
 produces di faffed! ion, let him confider as the adverfe qua- 
 lity of paflion, ever agitating imbodied fpirits: 
 
 29 4 That indiftinft, inconceivable, unaccountable dif* 
 pofition of a mind naturally fenfual, and clouded with 
 infatuation, let him know to be the quality of darknefs. 
 
 30 4 Now will I declare at large the various acis, in the 
 higheft, middle, and lowed: degrees, which proceed from 
 thofe three difpofitions of mind. 
 
 31 4 Study of fcripture, auftere devotion, facred know- 
 ledge, corporeal purity, command over the organs, per- 
 formance of duties, and meditation on the divine fpirit, 
 accompany the good quality of the foul : 
 
 32 4 Interefted motives for adls of religion or morality , 
 perturbation of mind on flight occafions, commiffion of 
 a6ls forbidden by law, and .habitual indulgence in felfifh 
 gratifications, are attendant on the quality of paflion : 
 
 33 4 Covetoufnefs, indolence, avarice, detradtion, a- 
 theifm, omiflion of prefcribed adts, a habit of foliciting 
 favours, and inattention to neceffary bufmefs, belong to 
 the dark quality. 
 
 34 4 Of thofe three qualities, as they appear in the three 
 times, paft , prefent , and future , the following in order from 
 the lozuefi may be confidered as a fhort hut certain criterion. 
 
 35 * Let the w r ife confider, as belonging to the quality 
 of darknefs, every adl, which a man is afhamed of having 
 done, of doing, or of going to do : 
 
 ‘ 36 4 Let them confider, as proceeding from the qua- 
 
 lity of paflion, every aft, by which a man feeks exalta- 
 tion and celebrity in this world, though he may not be 
 much afflidted, if he fail of attaining his objedt : 
 
 Q q q q 
 
ON TRANSMIGRATION 
 
 o r A 
 
 37 e To the quality of goodnefs belongs every a&, by 
 J which he hopes to acquire divine knowledge, which he is 
 4 never afhamed of doing and which brings placid joy to* 
 £ his confcience. 
 
 38 c Of the dark quality, as defcribed, the principal ob- 
 4 je£t is pleafure ; of the pafUonate, worldly profperity ; but 
 c of the good quality, the chief obje£l is virtue : the lad 
 4 mentioned objects are fuperiour in dignity. 
 
 39 6 Such tranfmigrations, as the foul procures in this 
 4 univerfe by each of thofe qualities, I now will declare in 
 c order fuccin£lly. 
 
 40 4 Souls, endued with goodnefs, attain always the 
 4 (late of deities; thofe filled with- ambitious paflions, the 
 * condition of men ; and thofe immerfed in darknefs, the 
 4 nature of beads : this is the triple order of tranfmigration. 
 
 41 4 Each of thofe three tranfmigrations, caufed by the 
 4 feverai qualities, mud alfo be confidered as threefold, the 
 4 lowed, the mean, and the highed, according to as many 
 4 didin&ions of a£ls and of knowdedge. 
 
 42 4 Vegetable and mineral fubdances, worms, infe£ls, 
 
 4 and reptiles, fome very minute, fome rather larger, fifh, 
 
 4 fnakes, tortoifes, cattle, fhakals, are the lowed forms, to 
 4 which the dark quality leads : 
 
 43 4 Elephants, horfes, men of the fervile clafs, and con- 
 4 temptible Mle'ch'has, or barbarians , lions, tigers, and boars, 
 
 4 are the mean dates procured by the quality of darknefs ; 
 
 44 4 Dancers and fingers, birds, and deceitful men, gi- 
 4 ants and bloodthirdy favages, are the highed conditions, 
 
 4 to which the dark quality can afeend. 
 
 45 ‘ yhallaSy or cudgelplayers, Alallas 3 or boxers and 
 
AND FINAL BEATITUDE. 
 
 35 * 
 
 4 wreftlers, Natas , or aclors, thofe who teach the ufe of 
 
 * weapons, and thofe who are addicted to gaming or drink- 
 
 * ing, are the loweft forms occafioned by the paftionate qua- 
 4 lity: 
 
 46 4 Kings, men of the fighting clafs, domeftick priefts 
 4 of kings, and men {killed in the war of controverfy, are 
 4 the middle hates caufed by the quality of pafiion: 
 
 47 c Gandharvas , or aerial muficians, Guhyacas and 
 4 Yacjhas , or fervants and companions of Cuve'ra, genii at- 
 4 tending fuperiour gods, as the Vidyddharas and others, to- 
 4 gether with various companies of Apfarafes or nymphs, are 
 4 the higheft of thofe forms, which the quality of pafiion at- 
 4 tains. 
 
 48 4 Hermits, religious mendicants, other Brahmens , 
 4 fuch orders of demigods as are wafted in airy cars, genii 
 4 of the figns and lunar manfions, and Daityas, or the off- 
 4 fpring of Dm, are the loweft of ftates procured by the 
 4 quality of goodnefs : 
 
 49 4 Sacrifices, holy fages, deities of the lower heaven, 
 
 4 genii of the Vedas , regents of ftars not in the paths of the fan 
 4 and moon , divinities of years, Pitris or progenitors of man- 
 4 kind, and the demigods named Sddhyas, are the middle 
 4 forms, to which the good quality conveys all fpints moder - 
 4 ately endued with it : 
 
 50 4 Brahma' with four faces, creators of worlds under 
 4 him, as Mari'chi and others, the genius of virtue, the divi- 
 
 • nities prefiding over f two principles of nature in the philofophy 
 4 of Capila) mahat , or the mighty, and avyaffa, or unperceiv- 
 
 • ed, are the higheft conditions, to which, by the good qua- 
 f lity, fouls are exalted. 
 
3 5 2 
 
 ON TRANSMIGRATION, 
 
 51 c This triple fyftem of tranfmigrations, in which 
 4 each clafs has three orders, according to a&ions of three 
 4 kinds, and which comprifes all animated beings, has been' 
 4 revealed in its full extent : 
 
 52 4 Thus, by indulging the fenfual appetites, and by 
 
 * negle£ling the performance of duties, the bafeft of men, 
 4 ignorant of facred expiations, affume the bafeft forms. 
 
 53 4 What particular bodies the vital fpirit enters in 
 c this world, and in confequence of what fins here commit- 
 4 ted, now hear at lame and in order. 
 
 54 6 Sinners in the hrft degree, having pafTed through 
 4 terrible regions of torture for a great number of years, are 
 
 * condemned to the following births at the clofe of that pe- 
 4 riod to efface all remains cf their jin . 
 
 55 c The flayer of a Brahmen muft enter according to the 
 4 circumjlances of his crime the body of a dog, a boar, an afs, a 
 4 camel, a bull, a goat, a fheep, a ftag, a bird, a Chandala , 
 4 or a Puccaja . 
 
 56 4 A prieft, who has drunk fpirituous liquor, fhall mi- 
 4 grate into the form of a fmaller or larger worm or infe£t, 
 4 of a moth, of a fly feeding on ordure, or of fome rave- 
 4 nous animal. ' 
 
 5 7 4 He, who fteals the gold of a prieft, fhall pafs a thou- 
 
 4 fand times into the bodies of fpiders, of fnakes and cume- 
 4 leons, of crocodiles and other aquatick monfters, or of mif* 
 4 chievous bloodfucking demons. 
 
 O 
 
 58 4 He, who violates the bed of his natural or fpiritval 
 
 4 father, migrates a hundred times into the forms of graffes, 
 
 4 of fhrubs with crowded ftems, or of creeping and twining 
 4 plants, of vultures and other carnivorous animals, of lions 
 
AND FINAL BEATITUDE. 
 
 353 
 
 and other beads with fliarp teeth, or of tigers and other cruel 
 brutes. 
 
 59 c They, who hurt any fentient beings, are born cats 
 and other eaters of raw flefh ; they, who tade what ought 
 not to be taded, maggots or fmall dies ;■ they, who deal 
 ordinary things, devourers of each other: they, who embrace 
 very low women, become redlefs ghods. 
 
 60 c He, who has held intercourfe with degraded men, 
 or been criminally connected with the wife of another, or 
 dolen common things from a pried, {hall be changed into a 
 fpirit, called Brahmaracjhaja. 
 
 61 ‘ The wretch, who through covetoufnefs has dolen 
 rubies or other gems, pearls, or coral, or precious things of 
 which there are many forts, {hall be bom in the tribe of 
 goUfmithSy or among birds called hemacaras, or goldmakers, 
 
 6 2 ‘ If a man deal grain in the hufk, he diall be bom a 
 rat; if a yellow mixed metal, a gander ; if water, a plava , 
 or diver; if honey, a great dinging gnat; if milk, a 
 crow ; if exprefled juice, a dog; if clarified butter, an ich- 
 neumon weafel ; 
 
 63 c If he deal flefhmeat, a vulture; if any fort of fat, 
 the waterbird madgu ; if oil, a blatta, or oildrinking bee- 
 tle; if fait, a cicada or cricket; if curds, the bird 
 
 valaca ; 
 
 64 c If filken clothes, the bird tittiri ; if woven flax, 
 a frog ; if cotton cloth, the water bird crauncha ; if a cow, 
 the lizard godha ; if molaffes, the bird vagguda ; 
 
 65 c If exquilite perfumed, a mufkrat ; if potherbs, a 
 peacock ; if dreffed grain in any of its various forms, a por- 
 cupine ; if raw grain, a hedgehog ; 
 
 R r r r 
 
54 
 
 ON TRANSMIGRATION 
 
 66 4 If he heal fire, the bird vaca ; if a houfehold 
 utenfil, an ichneumon-fly ; if dyed cloth, the bird chacora \ 
 
 67 4 If a deer or an elephant, he fhall be born a wolf; , 
 if a horfe, a tiger; if roots or fruit, an ape; if a woman, a 
 bear; if water from ajar, the bird chataca ; if carriages, a 
 camel ; if fmall cattle, a goat. 
 
 68 4 That man, who defignedly takes away the proper- 
 ty of another, or eats any holy cakes not firfl prefented to 
 the deity at a folemn rite, fhall inevitably fink to the con- 
 dition of a brute. 
 
 69 4 Women, who have committed fimilar thefts, incur 
 a fimilar taint, and fhall be paired with thofe male beads 
 in the form of their females. 
 
 70 4 If any of the four dalles omit, without urgent ne- 
 ceflity, the performance of their feveral duties, they fhall 
 migrate into finful bodies, and become Haves to their 
 foes. 
 
 71 e Should a Brahmen omit his peculiar duty, he fhall 
 be changed into a demon called Ulcamuc ha. or with a mouth 
 like a firebrand, who devours what has been vomited ; a 
 CJhatriya , into a demon called Cataputana , who feeds on 
 ordure and carrion ; 
 
 72 4 A Vaisya , into an evil being called Maitracfirajyo'tica , 
 who eats purulent carcafles ; and a Sudya, who negle&s his 
 occupations, becomes a foul imbodied fpirit called Chailafia - 
 ca , who feeds on lice. 
 
 73 4 As far as vital fouls, addi£led to fenfuality, indulge 
 themfelves in forbidden pleafures, even to the fame degree 
 fhall the acutenefs of their fenfes be raifed in their fiuture 
 bodies , that they may endure analogous pains ; 
 
AND FINAL BEATITUDE. 
 
 355 
 
 74 e And, in confequence of their folly, they {hall be 
 doomed as often as they repeat their criminal a£ts, to pains 
 more and more intenfe in defpicable forms on this 
 earth. 
 
 75 c They fhall firft have a fenfation of agony in TamiJ- 
 ra or utter darknefs , and in other feats of horrour ; in AJipc 
 travana , or the Jzuordleaved jorejl , and in different places of 
 binding faff and of rending: 
 
 76 £ Multifarious tortures await them : they fhall be 
 mangled by ravens and owls, fhall fwallow cakes boiling 
 hot ; fhall walk over inflamed fands ; and fhall feel the 
 pangs of being baked like the veffels of a potter: 
 
 77 c They fhall affume the forms of beads continually 
 miferable, and fuffer alternate afflictions from extremities of 
 cold and of heat, furrounded,with terrours of various kinds: 
 
 78 c More than once fhall they lie in different wombs $ 
 and, after agonizing births, be condemned to fevere capth 
 vity, and to fervile attendance on creatures like them- 
 felves : 
 
 79 Then fhall follow reparations from kindred and 
 friends, forced refidence with the wicked, paipful gains and 
 ruinous Ioffes of wealth; friendfliips hardly acquired and 
 at length changed into enmities, 
 
 80 c Old age without refource, difeafes attended with 
 anguifh, pangs of innumerable forts, and, laffly, unconque- 
 rable death. 
 
 81 c With whatever difpofftion of mind a man fhall 
 perform in this life any a6t religious or moral , in a future 
 body endued with the fame quality, fhall he receive his 
 retribution. 
 
356 ON TRANSMIGRATION 
 
 82 4 Thus has been revealed to you the fyftem of pu- 
 
 * nilhments for evil deeds : next learn thofe ads of a Brah- 
 4 men, which lead to eternal blifs. 
 
 83 4 Studying and comprehending the Veda, pradifmg 
 e pious aufterities, acquiring divine knowledge of law and 
 4 philcfophy, command over the organs of fenfe and adion, 
 4 avoiding all injury to fentient creatures, and (Lowing re- 
 
 * verence to a natural and fpiritual father, are the chief bran- 
 4 ches of duty which enfure final happinefs/ 
 
 84 4 Among all thofe good ads performed in this 
 
 * world, faicl the f ages , is no fingle ad held more powerful 
 4 than the reft in leading men to beatitude ?’ 
 
 85 4 Of all thofe duties, anfzuered Bhrjgu, the principal 
 6 is to acquire from the Upani/hads a true knowledge of one 
 4 fupreme GOD ; that is the, moft exalted of all fciences, 
 4 becaufe it enfures immortality : 
 
 86 4 In this life, indeed, as well as the next, the ftudy 
 6 of the Veda, to acquire a knowledge of GOD, is held the 
 
 * moft efficacious of thofe fix duties in procuring felicity to 
 4 man ; 
 
 * 87 4 Fortin the knowledge and adoration of one GOD, 
 
 4 which the Veda teaches, all the rules of good condud, 
 
 4 heforcmentioned in order, are fully comprifed, 
 
 88 4 The ceremonial duty, prefcribed by the Veda, is of 
 4 two kinds ; one conneded with this world, and caufing 
 4 profperity on earth ; the other abftraded from it, and pro- 
 4 curing blifs in heaven, • 
 
 o 
 
 89 4 A religious ad proceeding from felfifh views in 
 4 - this world, as a [acrifce for rain, or in the next, as a pious 
 1 oblation in hope of a future reward, is declared to be concrete 
 
AND FINAL BEATITUDE. 
 
 357 
 
 ‘ and interefled ; but an a£t performed with a knowledge of 
 ‘ God, and without fe If love, is called abftraft and difinterefted. 
 
 90 ‘ He, who frequently performs interefled rites, attains 
 ‘ an equal llation with the regents of the lower heaven ; 
 
 * but he, who frequently performs difmterefted a£ls of religion, 
 
 ‘ becomes for ever exempt from a body compojcd of the five 
 ‘ elements : 
 
 91 e Equally perceiving the fupreme foul in all beings 
 e and all beings in the fupreme foul, he facrifices his own 
 
 * fpirit by fixing it on the fpirit of GOD, and approaches the 
 
 * nature of that foie divinity, who fhines by his own effulgence. 
 
 92 ‘ Thus muff the chief of the twiceborn, though he 
 
 * negle£l the ceremonial rites mentioned in the Sajlras , be 
 ‘ diligent alike in attaining a knowledge of God and in 
 
 * repeating the Veda : , 
 
 93 ‘ Such is the advantageous privilege of thofe, who 
 
 * have a double birth from their natural mothers and from the 
 
 * gayatri their Jpiritual mother, efpecially of a Brahmen; fince 
 ‘ the twiceborn man, by performing this duty but not other- 
 ‘ wife, may foon acquire endlefs felicity. 
 
 94 ‘To patriarchs, to deities, and to mankind, the 
 ‘ fcripture is an eye giving conftant light; nor could the 
 ‘ Veda Sajlra have been made by human faculties ; nor can 
 ‘ it be meafured by human reafon unaffifled by revealed gloffes 
 ‘ and comments : this is a fure propofition. 
 
 95 ‘ Such codes of law as are not grounded on the Veda , 
 ‘ and the various heterodox theories of men, produce no 
 c good fruit after death; for they all are declared to have 
 ‘ their bafis on darknefs. 
 
 96 ‘ All fyftems, which are repugnant to the Veda , muff 
 
 S s s s 
 
35 8 
 
 ON TRANSMIGRATION 
 
 4 have been compofed by mortals, and fhall foon perifh : 
 
 4 their modern date proves them vain and falfe. 
 
 97 4 The three worlds, the four claffes of men, and their 
 4 four diftin£l orders, with all that has been, all that is, and 
 4 all that will be, are made known by the Veda : 
 
 98 4 The nature of found, of tangible and vifible fhape, 
 
 4 of tafte, and of odour, the fifth obje£l of fenfe, is clearly ex- 
 4 plained in the Veda alone, together with the three qualities of 
 4 mind, the births attended with them, and the a£ls which 
 4 they occafion. 
 
 99 4 All creatures are fuftained by the primeval Veda 
 4 Sdflra , which the wife therefore hold fupreme, becaufe it is 
 4 the fupreme fource of profperity to this creature, man. 
 
 100 4 Command of armies, royal authority, power of 
 4 infli£ling punifhment, and fovereigri dominion over all 
 4 nations, he only well deferves, who perfectly underflands 
 4 the Veda Sdflra. 
 
 101 4 As fire with augmented force burns up even 
 4 humid trees, thus he, who well knows the Veda, burns 
 4 out the taint of fin, which has infefted his foul. 
 
 102 4 He, who completely knows the fenfe of the Veda 
 4 Sdflra , while he remains in any one of the four orders, 
 
 4 approaches the divine nature, even though he fojourn in 
 4 this low world. 
 
 103 4 They, who have read many books, are more 
 4 exalted than fuch, as have feldom iludied ; they, who re- 
 4 tain what they have read, than forgetful readers ; they, who 
 4 fully underhand, than fuch as only remember ; and they, 
 
 4 who perform their known duty, than fuch tnen, as barely 
 4 know it. 
 
AND FINAL BEATITUDE. 
 
 359 
 
 104 ‘ Devotion and facred knowledge are the belt means, 
 ‘ by which a Brahmen can arrive at beatitude : by devotion 
 ‘ he may deftroy guilt; by facred knowledge he may acquire 
 c immortal glory. 
 
 105 6 Three modes of proof, ocular demonftration, lo- 
 ‘ gical inference, and the authority of thofe various books, 
 c which are deduced from the Veda , mull be well underftood 
 ‘ by that man, who feeks a diftin£t knowledge of all his 
 
 * duties : 
 
 106 ‘ He alone comprehends the fyftem of duties reli- 
 ‘ gious and civil, who can reafon, by rules of logick agree- 
 6 able to the Veda , on the general heads of thaf fyftem as 
 c revealed by the holy fages. 
 
 107 ‘ Thefe rules of conduft, which lead to fupreme 
 ‘ blifs, have been exa£tly and comprehenftvely declared : the 
 ‘ more fecret learning of this Alanava Saftra fhall now be 
 ‘ difclofed. 
 
 108 ‘If it be alked, how the law fhall be afcertained, 
 c when particular cafes are not comprifed under any of the 
 
 * general rules , the anfwer is this : ts That, which well inftru£ted 
 “ Brahmens propound, fhall be held inconteftable law.” 
 
 109 ‘ Well inftrucled Brahmens are they, who can ad- 
 ‘ duce ocular proof from the fcripture itfelf, having ftudied, 
 ‘ as the law ordains, the Vedas and their extended branches, 
 
 * or Vedangas , Mimdnfd , Nyaya, Dhermafajlra , Pur anas : 
 
 1 10 ‘A point of law, before not exprefsly revealed , which 
 
 * fhall be decided by an aflembly of ten fuch virtuous 
 £ Brahmens under one chief, or, if ten be not procurable , of 
 s three fuch under one prefident, let no man controvert, 
 -ill 4 The aftembly of ten under a chief either the king 
 
36 ° 
 
 ON TRANSMIGRATION . 
 
 4 himfdf or a judge appointed by him , mud confift of three, 
 
 4 each of them peculiarly converfant with one of the three 
 4 Vedas, of a fourth (killed in the Nyaya , and a fifth in thfe 
 * Mimdnjd philofophy ; of a fixth, who has particularly flu- 
 4 died the A 'irutta ; a feventh, who has applied himfelf moil 
 4 afliduoufly to the Dhermafajlra ; and of three univcrjal Jcho • 
 4 lars, who are in the three firft orders. 
 
 112 4 One, who has chiefly fiudied the Rigveda , a fe- 
 
 4 cond, who principally knows the Yajufh , and a third bed* 
 4 acquainted with the Sdmm , are the aTetnbly of three under 
 4 a head, who may remove all doubts both in law and- 
 4 cafuiflry, 1 
 
 113 4 Even the decifion of one priefl, if more cannot be- 
 4 ajfembled , who perfectly knows the principles of the Vedas, 
 
 4 muR be confidered as law of the higheft authority; not 
 4 the opinion of myriads, who have no facred knowledges 
 
 114 4 Many thoufands of Brahmens cannot form a le- 
 4 gal aflembly for the decifion of contefls, if they have 
 4 not performed the duties of a regular ftudentfliip, are 
 4 unacquainted with fcriptural texts, and fubfift only by 
 4 the name of their facerdotal clafs. 
 
 115 4 The fin of that man, to whom dunces, pervaded 
 4 by the quality of darknefs, propound the law, of which 
 4 they are themfelves ignorant, (hall pafs, increafed a hun- 
 4 dredfold. to the wretches who propound it. 
 
 116 4 This comprehenfive fyftem of duties, the chief 
 4 caufe of ultimate felicity, has been declared to you ; and 
 € the Brahmen , who never departs from it, (hall attain a 
 s fupeiiour Rate above. 
 
 117 4 Thus did the allwife Menu, who poflefies ex- 
 
AND FINAL BEATITUDE. 
 
 361 
 
 c tenfive dominion, and blazes with heavenly fplendour, 
 e difclofe to me, from his benevolence to mankind, this 
 4 tranfcendent fyftem of law, which mud be kept devoutly 
 4 concealed from perfons unjit to receive it. 
 
 118 fi Let every Brahmen with fixed attention confider 
 4 all nature, both vifible and invifible, as exifting in the 
 c divine fpirit ; for, when he contemplates the boundlefs 
 4 univerfe exifting in the divine fpirit, he cannot give his 
 c heart to iniquity : 
 
 119 4 The divine fpirit alone -is the whole affemblage 
 4 of gods ; all worlds are feated in the divine fpirit, and the 
 4 divine fpirit no doubt produces, by a chain of caufes and 
 4 effects confident with free will , the cOnne£led feries of a£ts 
 4 performed by imbodied fouis. 
 
 120 4 He may contemplate the fubtil ether in the ca- 
 4 vities of his body ; the air in his mufcular motion and 
 4 fenfitive nerves ; the fupreme folar and igneous light, in his 
 4 digeftive heat and his vifual organs ; in his corporeal fluids, 
 4 water ; in the terrene parts of his fabrick, earth ; 
 
 121 4 In his heart, the moon ; in his auditory nerves, 
 4 the guardians of eight regions ; in his progreffive motion, 
 4 Vishnu ; in his mufcular force, Hara ; in his organs of 
 4 fpeech, Agni ; in excretion, Mitra ; in procreation, Brah- 
 4 mat 
 
 122 4 But he muff confider the fupreme omniprefent in- 
 4 telligence as the fovereign lord of them all, by whofe energy 
 4 alone they exifl ; a fpirit, by no means the objeEl of any fenfe , 
 
 4 which can only be conceived by a mind wholly abflratted 
 4 from matter , and as it were numbering ; but which for the 
 4 purpofe of ajfifting his meditation he may imagine more fub- 
 
 T 1 1 1 
 
3 62 
 
 4 til than the fined conceivable edence, and more bright 
 e than the pured gold. 
 
 123 4 Him fome adore as tranfcendently prefent in ele-« 
 4 mentary fire ; others, in Menu, lord of creatures, or an 
 4 immediate agent in the creation; fome, as more didin£tly 
 4 prefent in Indra, regent of the clouds and the atmojphere ; 
 
 4 others, in pure air ; others, as the mod High Eternal Spi- 
 4 rit. 
 
 124 4 It is He, who, pervading all beings in five ele- 
 e mental forms, caufes „them by the gradations of birth, 
 
 4 growth, and difiolution, to revolve in this world, until 
 4 they deferve beatitude , like the wheels of a car. 
 
 125 4 Thus the- man, who perceives in his own foul 
 * the fupreme foul prefent inwall creatures, acquires equani- 
 4 mity toward them all, and diall be abforbed at lad in the 
 4 highed edence, even that of the Almighty himfelf.’ 
 
 126 Here ended the facred indru£lor ; and every twice- 
 born man, who, attentively reading this Manava Safer a pro- 
 mulgated by Bhr^igu, diall become habitually virtuous, will 
 attain the beatitude which he feeks. 
 
 THE END 
 
3^3 
 
 GENERAL N O T E. 
 
 T HE learned Hindus are unanimoufly of opinion, that 
 many laws enaiSted by Menu, their oldeft reputed 
 legiflator, were confined to the three firft ages of the world, 
 and have no force in the prefent age, in which a few of 
 them are certainly obfolete ; and they ground their opinion 
 on the following texts, which are cojle&ed in a work entitled 
 Madana ratna pradipa : 
 
 I. Cratu: In the Cali acre a fon muff not he begotten 
 on a zvidozu by the brother of the deceased hnjband ; nor muff 
 a damfel, once given away in marriage, be given a Jecond time ; 
 nor muff a bull be offered in a facrihce ; nor muff a water- 
 pot be carried by a Jiudent in theology . 
 
 II. Vrihaspati: i Appointments of kinfmen to beget 
 
 children on zvidozu s, or married zvomen, zvhen the hufbands are de- 
 ceafed or impotent , are mentioned by the fage Menu, but for- 
 bidden by himfelf with a view to the order of the four ages: 
 no fuch a£t can be legally done in this age by any others 
 than the hujband. 
 
 2 In the firft and fecond a^es men were endued with 
 true piety and found knowledge ; fo they zvere in the third 
 age ; but in the fourth, a diminution of their moral and in - 
 tellehlual powers was ordained by their Creator : 
 
 3 Thus were fons of many different forts made by anci- 
 ent fages, but fuch cannot now be adopted by men deftitute 
 of thofe eminent powers. 
 
 III. Para sara : i A man, zvho has held inter courfe zvitk 
 
3 6 4 
 
 a deadly firmer, mull abandon his country in the firft age ; he 
 mull leave his town, in the fecond ; his family, in the third 
 age; but in the fourth he needs only defert the offender'. 
 2 In the firft age, he is degraded by mere converfation with 
 a degraded man ; in the fecond, by touching him ; in the 
 third, by receiving food from him-; but in the fourth, the 
 {inner alone bears his guilt. 
 
 IV. Narada: The procreation of a fon by a brother 
 of the deceafed, the daughter of cattle in the entertainment of 
 a gueft, the repaft on flefhmeat at funeral obfequies, and 
 the order of a hermit are forbidden or obfolete in the fourth age . 
 
 V. ' Adkya pur ana : 1 What was a duty in the firft age 
 
 muft not in all cafes be done in .the fourth ; fince, in the 
 Cali yuga , both men and women are addi6f ed to fin : 
 
 2 Such are a ftudentfhip continued for a very long time, 
 aud the neceftity of carrying a waterpot, marriage with a pa- 
 ternal kinfwoman, or with a near maternal relation, and the 
 facrifice of a bull, 
 
 3 Or of a man, or of a horfe : and all fpirituous liquor 
 muft in the Cali age be avoided by twiceborn men ; fo muft 
 a fecond gift of a married young woman, whoje hujband has 
 died before consummation , and the larger portion of an eldeft 
 brother, and procreation on a brother’s widow or wife. 
 
 VI. Smriti : l The appointment of a man to beget a 
 
 fon on the widow of his brother ; the gift of a young mar- 
 ried woman to another bridegroom, if her hujband fhould die 
 while {he remains a virgin ; 
 
 2 The marriage of twiceborn men with damfels not of 
 the fame clafs ; the {laughter, in a religious war, of Brah • 
 mens, who are aflailants with intent to kill ; 
 
) 
 
 3^5 
 
 3 * Any intercourfe with a twiceborn man, who has 
 pafled the fea in a fhip, even though he have performed an 
 expiation; performances of facrifices for all forts of men; and 
 the neccjjity of carrying a waterpot ; 
 
 4 Walking on a pilgrimage till the pilgrim die; and the 
 daughter of a bull at a facrifice ; the acceptance of fpirjtuous 
 liquor even at the ceremony called Sautramani; 
 
 5 Receiving what has been licked off, at an oblation to 
 fire, from the pot of clarified butter ; entrance into the third 
 order, or that of a hermit, though ordained for the firfl ages; 
 
 6 The diminution of crimes in proportion to the religi- 
 ous a£ts and facred knowledge of the offenders ; the rule of 
 expiation for a Brahmen extending to death ; 
 
 7 The fin of holding any intercourfe with finners ; the 
 fecret expiation of any great crimes except theft; the daugh- 
 ter of cattle in honour of eminent guefls or of anceflors ; 
 
 8 The filiation of any but a fon legally begotten or gi- 
 ven in adoption by his parents; the defertion of a lawful 
 wife for any offence lefs than a&ual adultery : 
 
 9 Thefe parts of ancient law were abrogated by wife le- 
 giflators, as the cafes arofe at the beginning of the Cali age, 
 with an intent of fecuring mankind from evil. 
 
 On the preceding texts it muff be remarked, that none of 
 them, except that of Vrihaspati, are cited by Cullu'ca, 
 who never feems to have confidered any other laws of Menu 
 as reftrained to the three firft ages; that the Smr~iti, or facred 
 code, is quoted without the name of the legiflator ; and that 
 the prohibition, in any age, of fef -defence, even againft Brah- 
 mens, is repugnant to a text of Sumantu, to the precept and 
 
 Uuuu 
 
3 66 
 
 example of Crishna himfelf, according to the Mahdlhdrat % 
 and even to a fentence in the Veda, by which every man is 
 commanded to defend his czon life from all violent aggreiTors* 
 
 
 CORRECTIONS. 
 
 Pa^e 
 
 O 
 
 Line 
 
 
 ix 
 
 \*3 
 
 inftitutions 
 
 „ 3 
 
 20 
 
 s'arira 
 
 55 
 
 , . 4 
 
 rite 
 
 60 
 
 20 
 
 • facrament 
 
 39 
 
 18 
 
 fatyanrita 
 
 12 5 
 
 7 
 
 fas'alca 
 
 — 
 
 2 9 
 
 Agastya 
 
 1 47 
 
 26 
 
 more 
 
 — 
 
 27 
 
 lefs 
 
 *5 2 
 
 4 
 
 palmiftry 
 
 164 
 
 8 
 
 Suda'man 
 
 169 
 
 18 
 
 nor 
 
 192 
 
 24 
 
 hufhands 
 
 210 
 
 17 
 
 c 
 
 after furety read 
 
 290 
 
 9 
 
 Cayaft’ha 
 
 334 
 
 3 
 
 facrificial 
 
) 
 
 3^7 
 
 • • 
 CONTENTS: 
 
 CHAPTER PAGE 
 
 I. On the Creation; with a Summary of the Contents . i. 
 
 II. On Education ; or ; on the Firjl Order , - 17. 
 
 III. On Marriage; or, on the Second Order . ^ * 51. 
 
 IV. On Economicks , and Private Morals . * 89. 
 
 ' . . • 1 
 
 V. On Zto, Purification , and Women . - - 123. 
 
 VI. On Devotion; or on the Third and Fourth Orders, 145. 
 
 3 
 
 VII. On Government ; or on the Military Clafs, * 159. 
 
 \ 
 
 VIII. On judicature ; and on Law , Private and Criminal. 189. 
 
 IX. On the Commercial and Servile Claffes. - 245# 
 
 X. On the Mixed Clafles, and on Times of Diflrefs . 289. •• 
 
 XI. On Penance and ExpiatioUi - - 307. 
 
 XII. On Transmigration and final Beatitude . - 345. 
 
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BL1125 .A3J7 n.d. 
 
 Institutes of Hindu law. 
 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00163 1201