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The Institutes of Vishnu — SBE Vol. 7 (trans. Julius Jolly, 1880)

English·1879–1910·trans. Julius Jolly·261 passages

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XXXII.

1. A king, a priest, a learned Bréhmaza, one who stops wicked proceedings, an Upddhydya, a paternal uncle, a maternal grandfather, a maternal uncle, a father-in-law, an eldest brother, and? the parents-in-law of a son or a daughter are equal to a teacher ;

2. And so are their wives, who are equal in caste to them.

3. And their mother’s sister, their father’s sister, and? their eldest sister.

4. A father-in-law, a paternal uncle, a maternal has a separate origin, or because she has the sacrificial implements, such as the pestle and mortar and the like, in her charge; and the.

spiritual teacher is said to be of the same nature as the Ahavantya fire, because all oblations fall to his share, as the Smriti says (Y. I,

27), “Let him (the pupil) deliver to him (the teacher) the collected alms.”’ (Nand.)

XXXII. 1. M. II, 206.— 2. M. I, 210. — 3. M. II, 131. — 4.
M. II, 130; Apast. I, 4, 14, 11. — 5, 6. M. II, 210, 211; Apast. I, 2, 7, 27; Gaut. II, 31, 32.— 7. M. II, 129. — 8, 9. M. XI, 2053 Y. III, 292.— 10. Apast. I, 1, 2, 20.— 11, 12. M.II, 201 ; Apast. I, 2, 8, 15.— 13. M. II, 212; Gaut. I, 34. — 14. M. II, 216.—
15. M. Il, 217; Gaut. II, 33; "VI, 2.— 16. M. II, 136; Gaut. VI, 20.—17. M. II, 135; Apast. I, 4, 14, 25. —18. M. II, 155.

1. ' The particle 4a is used here, according to Nand., in order to include a paternal grandfather and other persons mentioned in a sm

1The particle 4a here refers, according to Nand, to the paternal grandmother and others mentioned in a Smriti.

(7] Kp. 5 uncle, and a priest he must honour by rising to meet and saluting them, even though they be younger than himself.

5. The wives of Gurus (superiors), who are of a lower class than their husbands (such as Kshatriya or Vaisya or Mardh4vasikta wives), shall be honoured by (rising to meet and) saluting them from far; but he must not embrace their feet. .

6. He should avoid to rub and anoint the limbs of Guru’s wives, or to anoint their eyes, or to arrange their hair, or to wash their feet, or to do other such services for them.

7. To the wife of another, even though he does not know her, he must either say ‘sister’ (if she is of equal age with himself), or ‘daughter’ (if she is younger than himself), or ‘mother’ (if she is older than himself).

8. Let him not say ‘thou?’ to his Gurus (superiors).

9. If he has offended one of them (by saying ‘thou’ to him, or in some other manner), he must keep a fast and not eat again till the end of the day, after having obtained his forgiveness.

10. He must avoid to quarrel with his spiritual teacher and to argue with him (from emulation).

11. And he must not censure him ;

5. Sfidra wives are exempt from this rule; he should rise to meet, but not salute them. (Nand.)

8. 1 Other insulting language, as e.g. if he says hush or pish to them, is also included in this term. The use of the particle fa indicates that other persons entitled to respect are also intended in this Sftra. (Nand.)

(Nand.)

to. ‘The particle a is used in order to include Brahmamas in general in this prohibition.’ (Nand.)

11. ‘The use of the particle 4a shows that defamatory speeches are also intended.’ (Nand.)

p. 131

12. Nor act so as to displease him.

13. (A pupil) must not embrace the feet of a Guru’s young wife, if he has completed his twentieth year, or can distinguish virtue from vice.

14. But a young student may at pleasure prostrate himself before a young wife of his Guru, (stretching out both hands) as ordained (see XXVIII, 15), saying, ‘I, N. N. (ho! salute thee).’

15. On returning from a journey he shall (once) embrace the feet of the wives of his Gurus (superiors), and daily salute them, remembering the practice of the virtuous.

16. Wealth, kindred, age, the performance of religious observances, and, fifthly, sacred knowledge are titles to respect; each subsequent one is superior to the one preceding in order.

17. A Brahmamza, though only ten years old?, and a member of the kingly caste, though a hundred years old, must be considered as father and son; and of these two, the Brahmaza is the father.

18. The seniority of Bradhmazas is founded upon sacred knowledge; of Kshatriyas, upon valour in arms ; of Vaisyas, upon grain and (other) wealth ; of Sfidras, upon (priority of ) birth.

XXXII.

1. Now man has three most dangerous enemies, called carnal desire, wrath, and greed.

17. ‘Le. a Brahmaza for whom the ceremony of initiation has been performed. (Nand.) This proverb is also found in the NitisAstra 155, in the Mahabharata IJ, 1385 seq., &c., and in other works. See Bohtlingk, Ind. Spriiche, 6163, 2456, &c.

XXXIIL. 1. Apast. I, 8, 23, 4, 5.

1. The mention which has been made in the preceding section, that on Aédra or rules of conduct, of the breach of the vow of

K 2

p. 2

2. They are specially dangerous to the order of householders, because they have (houses, wives, and other) property.

3. Man, being overcome by those (three enemies), commits crimes in the highest degree, high crimes, minor crimes, and crimes in the fourth degree ;

4. Also crimes effecting loss of caste, crimes degrading to a mixed caste, and crimes rendering the perpetrator unworthy (to receive alms and the like);

5. And crimes causing defilement, and miscellaneous offences.

6. This is the threefold path to hell, destructive of self: carnal desire, wrath, and greed: therefore must a man shun those three vices.

XXXIV.

1. Sexual connection with one’s mother, or daughter, or daughter-in-law are crimes in the highest degree.

2. Such criminals in the highest degree should proceed into the flames; for there is not any other way to atone for their crime.

XXXV.

1. Killing a Brahmaza, drinking spirituous liquor,

1. Sexual connection with one’s mother, or daughter, or daughter-in-law are crimes in the highest degree.

2. Such criminals in the highest degree should proceed into the flames; for there is not any other way to atone for their crime.

XXXV.

1. Killing a Brahmaza, drinking spirituous liquor, chastity and the penance for it (see XXVIJI, 48, 49), causes him (Vishzu) to discuss the law of penance (Prayaséitta). This is done in the following section, to which Chapter XXXIV serves as Introduction. (Nand.) The section on Prayaskitta extends as far as Chapter LVII.

6. This proverb is also found in the Bhagavad-git4, XVI, 21, and in the Mahabharata, V, 1036. See Bohtlingk, Ind. Spriiche, 2645.

XXXV. 1. M. IX, 235; XI, 55; Y. III, 227; Apast. I, 7, 21,
8; Gaut. XXI, 1. — 2, 3. M. XI, 181; Y. III, 227, 261; Gaut.
XXI, 3.— 4. M. XI, 181.

p. 133

stealing the gold of a Brahmama, and sexual connection with a Guru’s wife are high crimes.

2. And social intercourse with such (criminals is also a high crime).

3. He who associates with an outcast is outcasted himself after a year;

4. And so is he who rides in the same carriage with him, or who eats in his company, or who sits on the same bench, or who lies on the same couch with him.

5. Sexual intercourse, intercourse in sacrificing, and intercourse by the mouth (with an outcast) entails immediate loss of caste.

6. Such mortal sinners are purified by a horsesacrifice and by visiting all Tirthas (places of pilgrimage) on earth.

XXXVI.

1. Killing a Kshatriya or Vaisya engaged in a sacrifice, or a woman in her courses, or a pregnant woman, or a woman (of the Brahmaza caste) who has bathed after temporary uncleanness', or an embryo

5. ‘Intercourse of marriage’ means sexual connection- with an outcasted man or woman, or giving a damsel in marriage to an outcasted man. ‘Intercourse in sacrificing’ means sacrificing for, or with, an outcast. ‘Mouthly intercourse’ means teaching, or being taught by, or studying together with, an outcast. The present rule holds good in cases of voluntary intercourse only; if the intercourse was involuntary, the loss of caste does not follow till after a year. Others assert that the immediate loss of caste is entailed by particularly intimate intercourse only. (Nand.)

XXXVI. 1. M. XI, 88; Y. III, 251; Apast. I, 9, 24, 6, 8,9. — 2—7. M. XI, 57-59, 171, 172; Y. III, 228-233. — 2. Gaut. XXI,
10. — 5. Gaut. XXI, 1.— 7. Apast. I, 7, 21, 9.

1. ? The term trey? (atrigotra) has been translated here and inp. 2 of unknown sex, or one come for protection, are crimes equal to the crime of killing a Brahmaza.

2. Giving false evidence and killing a friend: these two crimes are equal to the drinking of spirituous liquor.

3. Appropriating to one’s self land belonging to a Brahmaza or a deposit (belonging to a Brahmawa and not consisting of gold) are crimes equal to a theft of gold (belonging to a Brahmamza).

4. Sexual connection with the wife of a paternal uncle, of a maternal grandfather, of a maternal uncle, of a father-in-law, or of the king, are crimes equal to sexual connection with a Guru's wife ;

5. And so is sexual intercourse with the father’s or mother’s sister and with one’s own sister ;

6. And sexual connection with the wife of a learned Brahmaza, or a priest, or an Upadhyaya, or a friend;

7. And with a sister’s female friend (or with one’s own female friend), with a woman of one’s own race, with a woman belonging to the Brahmamza caste, with a (Brahmaza) maiden (who is not yet betrothed to a man), with a low-caste woman, with a woman in her courses, with a woman come for protection, other places in accordance with that interpretation which is sanctioned by the majority among the commentators of law works. Nand., on the other hand, gives the preference to the opinion of those who render it by ‘a woman descended from or married to a man of the race of Atri.’

2. ‘The term etau, “these,” is used in order to include the forgetting of Veda texts and other crimes, which are mentioned as equal to drinking spirituous liquor by Manu (XI, 57) and Y4gfiavalkya (ITI, 229).’ (Nand.)

5. ‘The particle 4a in this Sfitra refers to little girls, as ordained by Manu, XI, 59.’ (Nand.)

p. 135

with a female ascetic, and with a woman entrusted to one’s own care.

8. Such minor offenders become pure, like mortal sinners, by a horse-sacrifice and by visiting Tirthas.

XXXVII.

1. Setting one’s self up by false statements (as by saying, ‘I have done this,’ or the like).

2. Making statements, which will reach the ears of the king, regarding a (minor) offence committed by some one; ~

3. Unjustly upbraiding a Guru (as by saying,
‘You have neglected such a household duty’);

4. Reviling the Veda;

5. Forgetting the Veda texts, which one his studied ;

6. (Abandoning) one’s holy fire, or one’s father, mother, son, or wife;

XXXVII. 1-34. M. XI, 56, 57, 60-67 ; Y. ILI, 228-230, 234-
242; Apast. I, 7, 2%, 12-17; Gaut. XXI, 11. — 35. M. XI, 118;
Y. III, 265.

1. ‘ But if a man who does not know all the four Vedas says, in order to procure a valuable present or some other advantage, ‘I know the four Vedas,’ or if he says of another, his superior in caste or sacred knowledge, in order to prevent his receiving a valuable present, ‘This man is no Brahmama,’ or ‘He does not know anything,’ in all such cases his crime is equal to the killing of a Braéhmaza.’ (Nand.)

2. ‘ But giving information of a heavy crime constitutes a crime equal to the killing of a‘Brahmaza.’ (Nand.)

3. Guru means ‘father’ here. Heavy reproaches, as e.g. ifa son says to his father, ‘ You have made unequal shares in dividing the patrimony,’ are equal to killing a Brahmaza. (Nand.)

‘ But giving information of a heavy crime constitutes a crime equal to the killing of a‘Brahmaza.’ (Nand.)

3. Guru means ‘father’ here. Heavy reproaches, as e.g. ifa son says to his father, ‘ You have made unequal shares in dividing the patrimony,’ are equal to killing a Brahmaza. (Nand.)

4. ‘But atheistical detracting from the authority of the Veda
constitutes a crime equal to the drinking of spirituous liquor.’
(Nand.)

6. ‘The use of the particle 4a indicates that distant relatives are also intended here, as YAgiiavalkya, III, 239, states.’ (Nand.)

p. 7

7. Eating the food of those whose food may not be eaten, or forbidden food ;

8. Appropriating to one’s self (grain, copper, or other) goods of another man (but not his gold) ;

g. Sexual intercourse with another man’s wife ;

10. Sacrificing for persons for whom it is forbidden to sacrifice (such as Sfdras, persons for whom the initiation has not been performed, and the like);

11. To live by a forbidden occupation (as, if a Brahmaza lives by the occupation of a Kshatriya, or of a Vaisya).

" 12. Receiving unlawful presents ;

13. Killing a Kshatriya, or a Vaisya, or a Sddra, or a cow;

14. Selling articles that ought not to be sold
(such as salt, lac, or others);

15. For an elder brother to suffer his younger brother to marry before him ;

16. For a younger brother to marry, though his elder brother is not yet married ;

17. To give a girl in marriage to either of those two (categories of offenders) ;

18. Or to perform the nuptial ceremony for them ;

19. To allow the proper time for the ceremony of initiation to pass without being initiated ;

10. ‘ But sacrificing for an outcast is a high crime.’ (Nand.)

12. This rule refers to receiving presents from an outcast or other person, whose gifts must not be accepted, to receiving improper gifts, such as a ram, or a black antelope, and to receiving presents at an improper place, such as Kurukshetra, or at an improper time, such as during an eclipse of the sun. The particle ka further refers to giving instruction to those who are not entitled to receive it, as Yama mentions. (Nand.)

p. 137

20. To teach the Veda for a reward (unless it be in an emergency) ;

21. To be taught by one who teaches the Veda for a reward (unless it be in an emergency) ;

22. To be employed (by the king’s order) in the working of mines of any sort (whether gold mines, or silver mines, or others, or manufactories);

23. To make large (sharp) instruments (such as instruments for piercing an elephant’s ear) ;

24. Cutting trees, shrubs, creepers, long climbing plants (such as vines), or herbs ;

25. Living by (prostituting) one’s own wife ;

26. Trying to overcome another by incantations
(tending to kill him), or by forcible means ;

27. Performing the act (of cooking) for one’s own sole benefit ;

28. Not to have kindled one’s own sacred fire ;

Living by (prostituting) one’s own wife ;

26. Trying to overcome another by incantations
(tending to kill him), or by forcible means ;

27. Performing the act (of cooking) for one’s own sole benefit ;

28. Not to have kindled one’s own sacred fire ;

29. Omitting to pay one’s debts to the gods,
Rishis, and manes (or sacrificing, study of the Veda,
and propagation of one’s race) ;

30. Studying irreligious books ;

31. Atheism ;

32. Subsisting by a reprehensible art (such as dancing) ;

33. Intercourse with women who drink spirits ;

34. Thus have the crimes in the fourth degree been enumerated.

20. It is true that the above definition of an Upadhyaya (XXIX,
2) implies that teaching the Veda for a fee is no reprehensible act; but that permission has reference to cases of distress only. (Nand.)

26. Nand. asserts that the particle 4a is used here in order to include the performance of an Ahina sacrifice and of the other sinful acts mentioned by Manu, XI, 198.

31. Atheism (nastikata) consists in denying the existence of another life. (Nand.)

p. 138

35. Such criminals in the fourth degree shall perform the Aandrayaza or Pardéka penances, or shall sacrifice a cow (as the case may require).

XXXVI.

1. Causing (bodily) pain to a Brahmaza ;

2. Smelling at things which ought not to be smelt
(such as excrements), or at spirituous liquor ;

3. Dishonest dealing ;

4. Sexual connection with cattle;

5. And (sexual connection) with a man (or unnatural intercourse with a woman):

6. Such are the crimes effecting loss of caste.

7. He who has knowingly committed one of the acts effecting loss of caste shall perform the Santapana! penance ; he who has done so unawares shall perform the Pragdpatya! penance.

XXXIX.

1. Killing domestic or wild animals are crimes degrading to a mixed caste.

2. He who has committed a crime degrading to a mixed caste shall eat barley-gruel for a month (if he has committed it knowingly), or perform the penance Krzkkhratikvzkkhra (if he has committed it unawares).

35. Regarding the penances called Kandrayama and Paraka, see below, XLVIII and XLVII, 18.

p. 68

7. 1See XLVI, 19, 10.

p. 69

2. Regarding the penance Krzkkhratikrékkhra, see XLVI, 13.
‘The use of the causative form kérayet indicates that he may

p. 139

XL.

1. Receiving anything from a (Mle&&Aa or other) despicable person (even though not as a present, but in the form of interest, &c.), traffic (even with articles that are not forbidden to sell), subsisting by money-lending (even without exceeding the legitimate rate of interest), telling lies (even though not in giving evidence), and serving a Sfdra (even though without doing servile acts for him) are crimes rendering unworthy to receive alms.

2. He who has committed a crime rendering unworthy to receive alms, is purified by the penance Taptakrzééhra (in case he committed it knowingly), or by the penance Sitakr7#éhra (in case he did it unawares), or by the penance Mahas4ntapana (in case it was committed) repeatedly.

XLI.

1. Killing birds, amphibious animals, and aquatic animals (such as fish) ;

2. And worms or insects ;

3. Eating (nutmegs or other) plants similar to intoxicating drinks (in their effect upon the system):

perform the penance mentioned here through a substitute, if unable to perform it himself.’ (Nand.)

p. 70

2. Regarding the penances mentioned here, see XLVI, 11,
12, 20.

p. 71

3. ‘Or the term mady4nugata means hemp and the like.’ (Nand.) Kullaka (on M. XI, 71) interprets it by ‘ what has been brought in the same basket or vessel with spirituous liquor ;’ Medatithi, quoted by the same, by ‘ what has been defiled by spirituous liquor.’ The rendering given in the text agrees with the first interpretation proposed by Nand.

p. 4

4. Such are the crimes causing defilement.

5. The penance ordained for crimes causing defilement is the Taptakr7ééhra penance (if they were committed unintentionally), or they shall be atoned for by the Krzékhratikvzkkhra penance (if they were committed intentionally).

XLII.

1. Miscellaneous crimes are those which have not been mentioned before.

2. Having committed one out of the number of miscellaneous crimes, a prudent man should always perform a penance, by the advice of a Brahmamza, after the higher or less degree of his guilt has been ascertained.

XLIII. ©

Now follow the hells. (They are called :)
TAmisra (darkness) ;

Andhatdmisra (complete darkness) ;
Raurava (place of howling) ;

Mahdaraurava (place of much howling) ;
Kalasdtra (thread of time or death) ;
Mahanaraka (great hell) ;

Sajigivana (restoring to life) ;

Avi&i (waveless) ;

CONAKBE Ps

p. 76

4. Nand. derives the term Raurava from ‘ruru, a kind of serpent.’ But it seems preferable to connect it with the root ru, ‘to howl.’

6. This hell is defined by Nand. as a kind of threshing-place, made of copper, burning hot, and measuring ten thousand Yoganas.

8. In this hell those who have perished in consequence of the tortures which they had to undergo are restored to life and tortured anew. (Nand.)

XLIII, 25. HELLS. I4I

10. TApana (burning);

11. Sampratapana (parching) ;

12. Samghdtaka (pressing together) ;

13. K4Akola (ravens) ;

14. Kudmala (bud) ;

15. Pdtimvzttika (stinking clay) ;

16. Lohasanku (iron-spiked) ;

17. Azkisha (frying-pan) ;

18, Vishamapanth4na (rough or uneven roads);

19. Kazéakasdlmali (thorny S4lmali trees) ;

20. Dtpanadi (flame river) ;

21. Asipattravana (sword-leaved forest) ;

22. Lohafaraka (iron fetters) ;

Pdtimvzttika (stinking clay) ;

16. Lohasanku (iron-spiked) ;

17. Azkisha (frying-pan) ;

18, Vishamapanth4na (rough or uneven roads);

19. Kazéakasdlmali (thorny S4lmali trees) ;

20. Dtpanadi (flame river) ;

21. Asipattravana (sword-leaved forest) ;

22. Lohafaraka (iron fetters) ;

23. In each of those (hells) successively criminals in the highest degree, who have not performed the penance (prescribed for their crime), are tormented for the time of a Kalpa.

-24. Mortal sinners (who have not done penance) for a Manvantara ;

25. Minor offenders, for the same period ;

12. In this hell a large number of individuals is packed up closely in a very narrow space. (Nand.)

13. In this hell the sinners are devoured by ravens. (Nand.)

14. In this hell the sinners are put in. sacks, which are tied up at the end. (Nand.)

17. In this hell the sinners are roasted. (Nand.)

20. This river, which contains hot water, is called Vaitaramt, as it is said, ‘The river called Vaitaramt has a stinking odour, is full of blood, and is moving on swiftly a torrent of hot water, carrying bones and hair in its course.’ (Nand.) A detailed description of the river Vaitaramt may be found in the Garuda-purdza, p. 8 (Bombay ed., 1863).

22. ‘The particle iti is added here, in order to include in the above enumeration the hells called Savisha, Mahapatha, Kumbhfpaka, Taptabaluka, and the rest.’ (Nand.) See Y. III, 223, 224;
M. XII, 76. —

p. 26

26. Criminals in the fourth degree, for the period of a Katuryuga ;

27. Those who have committed a crime effecting loss of caste, for a thousand years ;

28. Those who have committed a crime degrading to a mixed caste, for the same period ;

29. Those likewise who have committed a crime rendering unworthy to receive alms and the like.

30. And those who have committed a crime causing defilement ;

31. Those who have committed one of the miscellaneous crimes, for a great number of years;

32. All sinners who have committed (one of those nine kinds of) crimes have to suffer terrible pangs, when they have departed life and entered upon the path of Yama.

33. Being dragged hither and thither (upon even and uneven roads), by the dire ministers of Yama, they are conducted (to hell by them), with menacing gestures,

34. (There) they are devoured by dogs and jackals, by hawks, crows, herons, cranes, and other (carnivorous animals), by (bears and other) animals having fire in their mouth, and by serpents and scorpions.

35. They are scorched by blazing fire, pierced by thorns, divided into parts by saws, and tormented by thirst.

36. They are agitated by hunger and by fearful troops of tigers, and faint away at every step on account of the foul stenches proceeding from pus and from blood.

31. ‘A great number of years’ means three hundred years.
(Nand.)

p. 143

36. They are agitated by hunger and by fearful troops of tigers, and faint away at every step on account of the foul stenches proceeding from pus and from blood.

31. ‘A great number of years’ means three hundred years.
(Nand.)

p. 143

37. Casting wistful glances upon the food and drink of others, they receive blows from ministers (of Yama), whose faces are similar to those of crows, herons, cranes, and other horrid animals.

38. Here they are boiled in oil, and there pounded with pestles, or ground in iron or stone vessels.

39. In one place they (are made to) eat what has been vomited, or pus, or blood, or excrements, and in another place, meat of a hideous kind, smelling like pus.

40. Here, enveloped in terrible darkness, they are devoured by worms and (jackals and other) horrible animals having flames in their mouth.

41. There again they are tormented by frost, or have to step through unclean things (such as excrements), or the departed spirits eat one another, driven to distraction (by hunger).

42. In one place they are beaten with their deeds in a former existence, in another they are suspended (by trees and the like, with a rope), or shot with heaps of arrows, or cut in pieces.

43. In another place again, walking upon thorns, and their bodies being encircled by snakes, they are tormented with (grinding) machines, and dragged on by their knees.

44. Their backs, heads, and shoulders are fractured, the necks of these poor beings are not stouter than a needle, and their bodies, of a size fit for a hut only, are unable to bear torments.

45. Having thus been tormented (in the hells) and suffered most acute pain, the sinners have to

43. The Garuda-purdza (p. 17) also mentions that in one hell the sinners are thrown into machines like the sugar-cane,

144 VISHNU. XLIV, rt.

endure further pangs in their migration through animal bodies.

XLIV.

1. Now after having suffered the torments inflicted in the hells, the evil-doers pass into animal bodies.

2. Criminals in the highest degree enter the bodies of all plants successively.

3. Mortal sinners enter the bodies of worms or insects.

4. Minor offenders enter the bodies of birds.

5. Criminals in the fourth degree enter the bodies of aquatic animals.

6. Those who have committed a crime effecting loss of caste, enter the bodies of amphibious animals.

7. Those who have committed a crime degrading to a mixed caste, enter the bodies of deer.

8. Those who have committed a crime rendering them unworthy to receive alms, enter the bodies of cattle.

9g. Those who have committed a crime causing defilement, enter the bodies of (low-caste) men (such as Kandalas), who may not be touched.

10. Those who have committed one of the miscellaneous crimes, enter the bodies of miscellaneous wild carnivorous animals (such as tigers).

11. One who has eaten the food of one whose food may not be eaten, or forbidden food, becomes a worm or insect.

10. Those who have committed one of the miscellaneous crimes, enter the bodies of miscellaneous wild carnivorous animals (such as tigers).

11. One who has eaten the food of one whose food may not be eaten, or forbidden food, becomes a worm or insect.

XLIV. 1-43. M. XII, 54-67; Y. III, 207-215. — 44, 45. M. XII, 68, 69.
11. See LI, 3 seq.

p. 145

12. A thief (of other property than gold), becomes a falcon.

13. One who has appropriated a broad passage, becomes a (serpent or other) animal living in holes.

14. One who has stolen grain, becomes a rat.

15. One who has stolen white copper, becomes a
Hamesa.

16. One who has stolen water, becomes a waterfowl.

17. One who has stolen honey, becomes a gad-fly.

18. One who has stolen milk, becomes a crow.

19. One who has stolen juice (of the sugar-cane or other plants), becomes a dog.

20. One who has stolen clarified butter, becomes an ichneumon.

21. One who has stolen meat, becomes a vulture.

22. One who has stolen fat, becomes a cormorant.

23. One who has stolen oil, becomes a_ cockroach.

24. One who has stolen salt, becomes a cricket.

25. One who has stolen sour milk, becomes a crane.

26. One who has stolen silk, becomes a partridge.

27. One who has stolen linen, becomes a frog.

28. One who has stolen cotton cloth, becomes a curlew.

29. One who has stolen a cow, becomes an iguana.

30. One who has stolen sugar, becomes a Valguda.

30. ‘The V&lguda is a kind of bat.’ (Nand.) The name V4lguda is evidently related to valgulf,‘a kind of bat,’ and identical with VAagguda (M. XII, 64) and Vagvada (Haradatta on Gaut. XVII, 34), which, according to Dr. Biihler’s plausible suggestion,

C7 L

146 VISHNU. XLIV, 3r.

31. One who has stolen perfumes, becomes a musk-rat.

32. One who has stolen vegetables, consisting of leaves, becomes a peacock.

33. One who has stolen prepared grain, becomes a (boar called) Svavidh (or Sedha).

34. One who has stolen undressed grain, becomes a porcupine.

35. One who has stolen fire, becomes a crane.

36. One who has stolen household utensils, becomes a wasp (usually called Kara/a).

37. One who has stolen dyed cloth, becomes a
Kakor partridge.

38. One who has stolen an elephant, becomes a tortoise.

39. One who has stolen a horse, becomes a tiger.

40. One who has stolen fruits or blossoms, becomes an ape.

41. One who has stolen a woman, becomes a bear.

42. One who has stolen a vehicle, becomes a camel.

43. One who has stolen cattle, becomes a vulture.

44. He who has taken by force any property belonging to another, or eaten food not first presented to the gods (at the Vaisvadeva offering), inevitably enters the body of some beast.

45. Women, who have committed similar thefts,
receive the same ignominious punishment: they
Lecome females to those male animals.

are names of ‘a large herbivorous bat, usually called the flying fox

(in Gdgaratt vagud or vagul).’ See Dr. Bithler’s note on Gaut. loc. cit.

p. 147

are names of ‘a large herbivorous bat, usually called the flying fox

(in Gdgaratt vagud or vagul).’ See Dr. Bithler’s note on Gaut. loc. cit.

p. 147

XLV.

1. Now after having undergone the torments inflicted in the hells, and having passed through the animal bodies, the sinners are born as human beings with (the following) marks (indicating their crime) :

2. A criminal in the highest degree shall have leprosy ;

3. A killer of a Braéhmaza, pulmonary consumption ;

4. A drinker of spirits, black teeth ;

5. A stealer of gold (belonging to a Brahmama), deformed nails ;

6. A violator of his spiritual teacher's bed, a disease of the skin;

7. A calumniator, a stinking nose;

8. A malignant informer, stinking breath ;

9. A stealer of grain, a limb too little;

10. One who steals by mixing (i.e. by taking good grain and replacing the same amount of bad grain in its stead), a limb too much;

11. A stealer of food, dyspepsia ;

12. A stealer of words!, dumbness ;

XLV. 2-31. M. XI, 49-52; Y. III, 209-211. — 32, 33. M. XI,
53) 54-

2. According to a text of S4tdtapa, which Nand. quotes in explanation of this Sfitra, connection with the mother is punished with ‘ falling or incurable epilepsy,’ when the organ falls of; connection with a daughter is punished with red epilepsy ; connection with a daughter-in-law, with black leprosy ; and connection with a sister, with yellow leprosy.

12. 1I.e. according to Kullfika and Nand., ‘one who studies the Veda without permission to do so;’ or it may denote, according to Nand., ‘a stealer of a book,’ or ‘one who fails to communicate information which he is able to give.’

p. 13

13. A stealer of clothes, white leprosy ;

14. A stealer of horses, lameness ;

15. One who pronounces an execration against a god or a Brahmaza, dumbness ;

16. A poisoner, a stammering tongue ;

17. An incendiary, madness ;

18. One disobedient to a Guru (father), the falling sickness ;

19. The killer of a cow, blindness ;

20. The stealer of a lamp, the same;

21. One who has extinguished a lamp, blindness with one eye ;

22. A seller of tin, chowries, or lead, is born a dyer of cloth;

23. A seller of (horses or other) animals whose foot is not cloven, is born a hunter;

24. One who eats the food of a person born from adulterous intercourse!, is born as a man who suffers his mouth to be abused ;

25. A thief (of other property than gold), is born a bard;

26. A usurer becomes epileptic ;

27. One who eats dainties alone, shall have rheumatics ;

28. The breaker of a convention, a bald head;

19. Nand. quotes a text of SAtatapa, from which he infers the use of the particle tu to indicate here, that a killer of his mother shall also be born blind.

21. The particle 4a, according to Nand., indicates here, that such persons shall also be afflicted with the morbid affection of the eyes called Timira, as stated by SAtatapa.

24. ‘Nand. says that ku#dasin may also mean ‘one who eats

21. The particle 4a, according to Nand., indicates here, that such persons shall also be afflicted with the morbid affection of the eyes called Timira, as stated by SAtatapa.

24. ‘Nand. says that ku#dasin may also mean ‘one who eats food to the amount of a kuzda.’ See also Dr. Biihler’s note on Gaut. XV, 18. |

p. 149

29. The breaker of a vow of chastity, swelled legs ;

30. One who deprives another of his subsistence, shall be poor;

31. One who injures another (without provocation), shall have an incurable illness.

32. Thus, according to their particular acts, are men born, marked by evil signs, sick, blind, humpbacked, halting, one-eyed ;

33. Others as dwarfs, or deaf, or dumb, feeblebodied (eunuchs, whitlows, and others), Therefore must penances be performed by all means,

XLVI.

1. Now follow the penances.

2. Let a man fast for three days;

3. And let him perform each day the three ablutions (at dawn, noon, and sunset) ;

4. And let him, at every ablution, plunge into the water three times;

5. And let him mutter the Aghamarshana three times, after having plunged into the water ;

6. During day-time let him be standing ;

7. At night let him continue in a sitting position ;

8. At the close of the ceremony let him give a milch cow (to a Brahmamza).

9. Thus? has the penance Aghamarshaza been described.

XLVI. 10, 11, 18, 19. M. XI, 212, 213, 215, 216.— 10, II, 13,
18-20, 22, 23. Y. III, 315-323. — 10. Apast. I, 9, 27, 7. — 10,
11, 13. Gaut. XXIII, 2; XXVI, 1-5, 20. — 24, 25. M. XI, 224,
225.

g. ’ Nand. thinks that the word iti, ‘ thus, has a double meaning

p. 10

10. Let a man for three days eat in the evening only ; for other three days, in the morning only; for further three days, food (given to him) unsolicited ; (and let him fast entirely for three days): that is the Pragdpatya (the penance invented by Pragapati).

11. Let him drink for three days hot water; for other three days, hot clarified butter; and for further three days, hot milk; and let him fast for three days: that is the Taptakv7ééAra (hot penance).

12. Taking the same (liquids) cold is called the
Sitakrzekhra (cold penance).

13. The Kvzkkhratikrizkhra (the most difficult penance) consists in subsisting on milk only for twenty-one days.

14. Eating (nothing but) ground barley mixed with water for a whole month is called the Udakakrikkhra (water penance).

15. Eating nothing but lotus-fibres (for a whole month) is called the Milakr#éhra (root penance).

16. Eating nothing but Bel fruit (for a whole month) is called the Sriphalakyzééfra (Bél fruit penance).

17. Or! (this penance is performed) by (eating) lotus-seeds.

18. A total fast for twelve days is called Pardka.

19. Subsisting for one day on the urine and feeces of a cow, milk, sour milk, butter, and water

17. Or! (this penance is performed) by (eating) lotus-seeds.

18. A total fast for twelve days is called Pardka.

19. Subsisting for one day on the urine and feeces of a cow, milk, sour milk, butter, and water here, and refers to another kind of Aghamarshawa penance at the same time, which is described by Sankha, and consists simply in fasting for three days and muttering the Aghamarshawa hymn three times.

17. ' According to Nand., the particle va, ‘or,’ here indicates another alternative, that of performing this penance with Amalakas (Emblica Officinalis Gaertn.)

XLVII, 2. PENANCES. 15r

in which Kusa grass has been boiled, and fasting the next day, is called SAntapana (the tormenting penance).

20. Swallowing (the same six things, viz.) cowurine and the rest, each for one day, is called Mahasantapana (the particularly tormenting penance).

21. Swallowing each for three days is called
Atisantapana (the extremely tormenting penance).

22. Swallowing oil-cakes, foam of boiled rice, buttermilk, water, and ground barley (each for one day), with a fasting day between (every two days), is called Tulapurusha (a man’s weight).

23. Drinking water boiled with Kusa grass, leaves of the Paldsa and Udumbara trees, of lotuses, of the Sankhapushpi plant, of the banyan tree, and of the Brahmasuvaréala plant, each (for one day), is called Parwakrzkkhra (leaves penance).

24. Let a man perform all those penances after having shorn his hair and his beard, and let him bathe at morning, noon, and evening every day, lying on a low couch, and restraining his passions,

25. And let him (while engaged in performing them) avoid to converse with women, Sfdras, or outcasts, and let him constantly, to the best of his ability, mutter purifying Mamtras and make oblations in the fire.

XLVII.

1. Now follows the KAndrdyama (lunar penance).
2. Let a man eat single mouthfuls (of food) unchanged in size;

XLVII. 1-10. M. XI, 217-222. — 1-3, 9. Y. III, 324, 325. —
1-4. Gaut. XXVII, 12-15.

2. ‘Unchanged in size’ means ‘of that size precisely which the law prescribes,’ YAgfiavalkya (III, 324) states that each daily

p. 3

3. And let him during the moon’s increase add (successively) one mouthful (every day, so as to eat one mouthful on the first day of the moon’s increase, two mouthfuls on the second day, and so on; fifteen mouthfuls on the day of full moon), and during the wane of the moon let him take off one mouthful (every day, so as to eat fourteen mouthfuls on the first day of the moon’s wane, thirteen mouthfuls on the second, and one mouthful on the fourteenth day of the moon’s wane), and on the day of new moon let him fast entirely: thus has the barley-shaped K4ndrayaza been described.

4. Or the ant-shaped A4ndrdyava (may be performed).

5. That AKAndréyaza is called ‘ant-shaped’ in which the day of new moon is placed in the middle. °

6. That one is called ‘barley-shaped’ in which the day of full moon is placed in the middle.

4. Or the ant-shaped A4ndrdyava (may be performed).

5. That AKAndréyaza is called ‘ant-shaped’ in which the day of new moon is placed in the middle. °

6. That one is called ‘barley-shaped’ in which the day of full moon is placed in the middle.

7. If a man eats for a month eight mouthfuls a: day, it is (the penance called) Yati#4ndrayaza (an hermit’s Kandrayama).

8. Eating (for a month) four mouthfuls each morning and evening is (the penance called) Sisukandrayaza (a childs AAndrdyama). ,

9. Eating anyhow! three hundred minus sixty mouthfuls a month is the penance called SAmanya- Aandrayana (general KAndrayaza).

portion must have the size of a peacock’s egg, and Gautama (XXVII, 10) prescribes that the size ofa mouthful shall be such as not to cause a distortion of the mouth in swallowing it. (Nand.)

g. 1‘ Anyhow,’ i.e. otherwise than ordained above, as e. g. eating four mouthfuls on one day, and twelve on the next day ; or fasting on one day, and eating sixteen mouthfuls on the following day; or fasting for two days, and eating twenty-four mouthfuls on the third

p. 153

10. After having performed this penance, in a former age, the seven holy Azshis, Brahman, and Rudra acquired a splendid abode, O Earth.

XLVIII.

1. Now if a man feels his conscience charged with some guilty act (such as performing a sacrifice for, or accepting a gift from, unworthy persons, or eating excrements) committed by himself (or if his conscience tells him that he has done more evil than good, or if he thinks himself less pure than others), let him boil a handful of barley-gruel for the sake of his own spiritual welfare.

2. Let him not make the (customary) Vaisvadeva offering after that.

3. Neither must he make the Bali offerings.

4. Let him consecrate with Mantras the barley, before it has been put to the fire, while it is being boiled, and after it has been boiled.

* 5. Let him watch the barley, while it is being boiled (muttering at the same time the following Mantra) :

6. ‘Soma, who is the highest priest among priests (gods), leader among the wise, Azshi among bards, the falcon among rapacious birds, the Svadhiti tree among trees, trickles murmuring through the filter.’

day; or fasting for three days, and eating thirty-two mouthfuls on the fourth day. (Nand.) :

XLVIII. 1. Gaut. XIX, 13.

2, 3. Regarding the regular oblations which have to be offered at meal times &c. to the Visvedevas and to all beings (bhftani), see LIX, 22, 24; LXVIII, 1-22.

4. The Mantras are given below, 17-22.

6. 1 Rig-veda IX, 96,6. Regarding the translation of this verse, see Dr. Zimmer’s remarks, Altindisches Leben, p. 207.

p. 7

With these words he must fasten blades of Kusa grass (round the neck of the kettle).

7. The pulse having been boiled, he must pour it into another vessel and eat it.

Regarding the translation of this verse, see Dr. Zimmer’s remarks, Altindisches Leben, p. 207.

p. 7

With these words he must fasten blades of Kusa grass (round the neck of the kettle).

7. The pulse having been boiled, he must pour it into another vessel and eat it.

8. Let him help himself to it, while muttering the Mantra, ‘The gods, who have sprung up in the mind and satisfy the mind, who are gifted with great energy, and whose father is Daksha, shall protect and help us. To them be Namaé (adoration), to them be Svah4 (hail).’

9g. Then, after having sipped water, let him seize the centre (of the vessel) and mutter the Mantra:

10. ‘ Be satisfied in our stomach, O ye waters, and ye barley-corns, after having been bathed; they shall be salubrious to us, conferring bliss, causing health, divine, causing immortality, and increasers of Rita (truth and justice).’

11. One desirous of wisdom (must perform this rite) for three days;

12. A sinner, for six days. .

13. Any of the mortal sinners (killers of a Brahmaza, stealers of gold, and the rest) becomes purified by swallowing it for seven days.

14. Swallowing it for twelve nights effaces even sins committed by an ancestor ;

15. Swallowing it for a month, every sin (whether light or heavy, and whether committed by himself or by an ancestor).

16. And so does swallowing barley-corns dissolved in the excrements of a cow for twenty-one days (efface every sin).

17. ‘Thou art barley, thou the king of grains,

8. Taittirlya Samhita I, 2, 3, 1. See also Vagasaneyi Samhita
IV, 11, &c.

XLIX, tr. PENANCES, 155

thou water mixed with honey; the Azshis have proclaimed thee an expeller of every kind of guilt and an instrument of purification.

18. ‘You are clarified butter and honey, O ye barley-corns; you are water and ambrosia, O ye barley-corns. May you efface whatever sinful acts I have committed :

19. ‘Sins committed by words, by acts, and by evil thoughts. Avert distress and ill-fortune from me, O ye barley-corns.

20. ‘Purify food licked at by dogs or pigs, or defiled by leavings (of food), and (purify me from the stain) of disobedience towards mother and father, O ye barley-corns.

21. ‘Purify for me food given by a multitude of persons, the food of a harlot, or of a Sidra, food offered at a Srdddha, food rendered impure by the birth of a child in the house, the food of a thief, and food offered at a Navasraddha (or new Srdddha, which takes place on the first, third, fifth, seventh, ninth, and eleventh day after a person’s demise).

22. ‘Purify me, O ye barley-corns, from the sin of injuring a child or of causing (a punishment) to be inflicted on some one by the king, from theft of gold (or other high crimes), from the violation of a religious duty, from performing a sacrifice for an unworthy person, and from abusing a Braéhmaza.’

XLIX.

1. After having fasted during the eleventh day of the bright half of the month Margasirsha, let a

XLIX. 1. ‘He must worship Vasudeva either with sixteen acts, muttering one out of the sixteen verses of the Purushasfikta with each single act, the first act being the invocation of the gods, andp. 156 man worship, on the twelfth day, the venerable Vasudeva (Vishzu).

2. (He shall worship him) with flowers, incense, unguents, lamps, eatables (such as milk), and repasts given to Brahmazas.

3. By performing this rite (on the twelfth day of the bright half of every month, from the month Margasirsha to the month K4rttika) for one year, he is purified from every sin. |

4. By performing it till he dies, he attains Svetadvipa (‘the white island,’ the abode of Bhagavat).

5. By performing it for a year on each twelfth day of both halves of a month, he attains heaven.

6. By performing it (within the same intervals), till he dies, (he attains) the world of Vishzu.

7. The same (heavenly rewards are gained by him who performs this rite) on each fifteenth day (after having fasted during the fourteenth).

8. If he worships (according to the latter rite) Kesava (Vishzu) who has become one with Brahman, on the day of full moon, and Kesava absorbed in meditation, on the day of new moon, he will obtain a great reward.

the last the dismissal of the assembled Brahmamas; or he must worship him with the “five offerings,” perfumes, and the rest, muttering at the same time the “ twelve syllables” (Om namo bhagavate vasudevaya, “Om, adoration to the venerable Vasudeva ”).’ (Nand.)

2. ‘He must worship him with those offerings and with burntoblations. The burnt-oblation, which must consist either of sesamum, or of barley, or of clarified butter, has to be accompanied, by the recitation of the Purushasfikta or of the “ twelve syllables.”’ (Nand.)

8. According to Nand., the two forms of Vishzu mentioned here must be considered as two separate deities, the one having to be invoked with the words ‘ Adoration to Brahmakesava,’ and thep. 157 g. If in a year on a day of full moon the moon and the planet Jupiter are seen together in the sky, it is called a great full moon.

10. Gifts, fasts, and the like are declared to be imperishable on that day. The same is the case if a conjunction with the asterism Sravaz4 falls on the twelfth day of the bright half (of any month).

1, Let a man make a hut of leaves in a forest and dwell in it;

2. And let him bathe (and perform his prayers) three times a day;

3. And! let him collect alms, going from one village to another, and proclaiming his own deed ;

4. And? let him sleep upon grass:

5. This is called a Mahavrata (great observance).

6. He who has killed a Brahmama (unintentionally) must perform it for twelve years.

7. (He who has unintentionally killed) a Kshatriya or a Vaisya engaged in a sacrifice, for the same period.

And? let him sleep upon grass:

5. This is called a Mahavrata (great observance).

6. He who has killed a Brahmama (unintentionally) must perform it for twelve years.

7. (He who has unintentionally killed) a Kshatriya or a Vaisya engaged in a sacrifice, for the same period.

other with the words ‘ Adoration to Yogakesava.’ ‘A great reward’ he interprets by ‘a shape identical with that of Brahman,’

L. 1-6, 15. M. XI, 73; Y. III, 243; Apast. I, 9, 24, 11-20; Gaut. XXII, 4-6.— 7-10, 12-14. M. XI, 88, 89, 129-131; Y. III, 251, 266, 267; Gaut. XXII, 12-16. — 16-24. M. XI, rog- 116; Y. III, 263. — 25-41. M. XI, 132-138; Y. III, 270-274. — 30-33. Apast. I, 9, 25,13; Gaut. XXII, 19. — 34-36. Gaut. XXII, 23-25.— 46-50. M. XI, 141-145; Y. ILI, 275, 276.— 46. Apast. I, 9, 26, 2 ; Gaut. XXII, 20, 21.

3. } Nand., quoting Gautama XXII, 5, takes the particle ha,
‘and,’ to imply that he should also make way for any Arya whom
he meets.

4. ) The particle 4a here means, according to Nand., that he ought to remain chaste, as ordained by Gautama, XXII, 4.

p. 8

8. Likewise, he who has killed (unintentionally) a pregnant woman, or! a woman in her courses.

g. Or! a woman who has bathed after temporary uncleanness ;

10. Or? a friend.

11. He who has (unintentionally) killed a king, must perform the Mahavrata for twice the same number of years (or twenty-four years) ;

12. He who has (unintentionally) killed a Kshatriya (not engaged in a sacrifice, nor a king), for one quarter of that time less (or for nine years) ;

13. He who has (unintentionally) killed a Vaisya (not engaged in a sacrifice), for half of that time (or for six years).

14. He who has (unintentionally) killed a (virtuous) Sddra, for half of that time again (or for three years).

15. He who is performing any of those penances, must carry (on his stick) the skull of the person slain, like a flag.

16. Let a man serve cows for a month, his hair and beard having been shorn.

17. And let him sit down to rest when they rest ;

18. And? let him stand still when they stand still ;

8. ! Nand. infers from texts of Pragetas, Yama, and Pardsara, that the particle va, ‘or,’ here refers to pregnant cows, and to women whose confinement is close at hand, or who are married to one who has kindled his sacred fire, or for whom all the sacred rites have been duly performed from their birth.

g. 1 Nand. refers the particle va, ‘or,’ to women of high rank and to a rival wife, or a mother, or a daughter, or a sister, or a daughterin-law, or a wife, who is of the same caste as her husband.

10. }‘ The particle va includes children here.’ (Nand.)

18. 1 According to Nand., the particle 4a here refers to the

p. 159

19. And? let him give assistance to a cow that has met with an accident (such as getting into a slough, or falling into a pit).

20. And let him preserve them from (the attacks of lions and tigers and other) dangers.

1 According to Nand., the particle 4a here refers to the

p. 159

19. And? let him give assistance to a cow that has met with an accident (such as getting into a slough, or falling into a pit).

20. And let him preserve them from (the attacks of lions and tigers and other) dangers.

21. Let him not seek shelter himself against cold (and hot winds) and similar dangers, without having previously protected the cows against them.

22. Let him wash himself with cow-urine (three times a day);

23. And? let him subsist upon the (five) productions of a cow:

24. This is the Govrata (cow rite), which must be performed by him who has (unintentionally) 1 killed a cow (belonging to a Kshatriya).

25. If a man has killed an elephant (intentionally), he must give five black (nila) bulls.

26. If he has killed (unintentionally) a horse, he must give a garment.

27. If he has (intentionally) killed an ass, he must give a bull one year old.

28. The same if he has (intentionally) killed a ram or a goat.

29. If he has (intentionally) killed a camel, he must give one Kvzshzala of gold.

precept of Parasara, that he should drink water when the cows drink, and lie down when they lie down.

1g. ‘According to Nand., the particle 4a here implies another precept of Pardsara, that he should not take notice of a cow grazing or drinking water upon his own ground or that of another.

23. 1‘ The particle 4a implies that he should also mutter the
Gomatt hymn, as S4tatapa says.’ (Nand.)

25. ‘ He is called a black bull whose colour is red, whose mouth and tail are of a yellowish-white colour, and whose hoofs and horns are white.’ (Yagfiaparsva, quoted by Nand.)

p. 30

30. If he has (intentionally) killed a dog, he must fast for three days.

31. If he has (unintentionally) killed a mouse, or a cat, or an ichneumon, or a frog, or a Duzdubha snake, or a large serpent (a boa constrictor), he must fast one day, and on the next day he must give a dish of milk, sesamum, and rice mixed together to a Brahmaza, and give him an iron hoe as his ‘ fee.’

32. If he has killed (unintentionally) an iguana, or an owl, or a crow, or a fish, he must fast for three days.

33. If he has killed (intentionally) a Hamsa, or a crane, or a heron, or a cormorant, or an ape, or a falcon, or the vulture called Bhdsa, or a Brahmazt duck, he must give a cow to a Brahmaza.

34. If he has killed a snake, (he must give) an iron spade.

35- If he has killed emasculated (cattle or birds),
(he must give) a load of straw %

36. If he has killed (intentionally) a boar, (he must give) a Kumbha of clarified butter.

37. If he has (intentionally) killed a partridge,
(he must give) a Droza of sesamum.

38. If he has (intentionally) killed a parrot, ‘(he must give) a calf two years old.

39. If he has (intentionally) killed a curlew, (he must give) a calf three years old.

40. If he has (unintentionally) killed a wild carnivorous animal, he must give a milch cow.

38. If he has (intentionally) killed a parrot, ‘(he must give) a calf two years old.

39. If he has (intentionally) killed a curlew, (he must give) a calf three years old.

40. If he has (unintentionally) killed a wild carnivorous animal, he must give a milch cow.

35- 'Thus according to Nand., who declares himself against the interpretation of shavda by ‘a eunuch;’ see, however, Kullfika on M. XI, 134, and Dr. Biihler’s rendering of Gaut. XXII, 23.— ? Nand. adds, ‘and a Masha of lead;’ see the passages just referred to.

p. 161

41. If he has (unintentionally) killed a wild animal not carnivorous, (he must give) a heifer.

42. If he has (intentionally) killed an animal not mentioned before, he must subsist upon milk for three days.

43. If he has (unintentionally) killed a bird (not mentioned before), he must eat at night only;

44. Or (if unable to do so), he must give a silver
Masha.

45. If he has (unintentionally) killed an aquatic animal, he must fast (for a day and a night).

46. If he has killed a thousand (small) animals having bones, or an ox-load of animals that have no bones, he must perform the same penance as for killing a Sddra.

47. But, if he has killed animals having bones, he must (moreover) give some trifle to a Brahmaza (for each animal which he has killed); if he has killed boneless animals, he becomes purified by one stopping of the breath.

48. For cutting (unawares ?) trees yielding fruit (such as the bread-fruit or mango trees), shrubs, creeping or climbing plants, or plants yielding blossoms (such as the jasmine tree), he must mutter a Vedic text (the Gayatri) a hundred times.

49. For killing (unintentionally) insects bred in rice or other food, or in (sweets and) the like, or in liquids (such as molasses), or elsewhere (in water and so on), or in flowers or fruits, the penance consists in eating clarified butter.

50. If a man has wantonly cut such plants as

46, 47. Nand. thinks that the former Sloka refers to intentional, and the latter to unintentional murder of those animals.

[7] Mp. 1 grow by cultivation (such as rice and barley), or such as rise spontaneously in the wood (such as wild rice), he must wait on a cow and subsist upon milk for one day.

LI.

1. A drinker of spirituous liquor must abstain from all religious rites and subsist on grains separated from the husk for a year.

2. If a man has (knowingly) tasted any of the (twelve) unclean excretions of the body, or of the (twelve) intoxicating drinks, he must perform the Kandrayama penance.

3. Likewise, if he has (knowingly) eaten garlic, or onions, or red garlic, or any plant which has a similar flavour (to that of garlic or onions), or the meat of village pigs, of tame cocks (and other tame birds), of apes, and of cows.

4. In all those cases men belonging to a twiceborn caste have to be initiated a second time, after the penance is over.

5. On their second initiation, the tonsure, the girding with the sacred string, the wearing of the staff, and the begging of alms shall be omitted.

LI. 1. M. XI, 93; Y. III, 254. — 3. M.V, 19; Y. I, 176.— 4,5. M. XI, 151, 152; Y.III, 255; Gaut. XXIII, 2. — 6. M.V, 18; Y. 1,177; Apast. I, 5, 17, 37; Gaut. XVII, 27. — 7-20. M. IV, 205-217; Y. I, 161-168; Apast. I, 5, 16, 27, 29; 17, 4,53 18, 21-23; 19,1, 15; Il, 6, 15, 14; Gaut. XVII, 10-12, 17, 19, 21, 31.— 21. M.V, 16; Y.1,177, 178. — 23. M. XI, 148. — 25. M. XI, 150; Gaut. XXIII, 6. — 26-42. M.V, 5-21, 24, 25; XI, 152-157; Y. I, 169-178; Apast. I, 5, 17, 17-20, 22-26, 28, 29, 33-36; Gaut. XVII, 14, 16, 22-26, 28, 29, 32-34. — 43-46. M. XI, 158-160. — 59. M.V, 36; Y. I, 179; Apast. I, 5,17, 31-—
60. M.V, 38; Y. 1, 180.— 61. M.V, 39. — 62. M.V, 34. — 63-
78. M.V, 40-55. — 64. Sankh. II, 16,1. See also Buhler, Introd. to Digest, p. xxxi, note. — 76, 77. Y. I, 181.

p. 163

6. If a man has (unawares) eaten meat of a fivetoed animal, with the exception of the hare, the porcupine, the iguana, the rhinoceros, and the tortoise, he must fast for seven days.

7. If he has eaten the food of a multitude of persons, of a harlot, of a thief, or of a singer, he must subsist upon milk for seven days.

8. And? (if he has eaten) the food of a carpenter or of a leather manufacturer ;

g. Or of a usurer, of a miser, of one who has performed the initiatory ceremony of a Soma-sacrifice, of a jailer, of an Abhisasta, or of a eunuch ;

to. Or of a dissolute woman, of a hypocrite, of a physician, of a hunter, of a hard-hearted or cruel person, and of one who eats the leavings of food ;

11. Or of a woman who has neither husband nor son, of a goldsmith, of an enemy, or of an outcast ;

12. Or of a malignant informer, of a liar, of one who has transgressed the law, and of one who sells himself, or who sells (molasses or other) liquids and condiments ;

13. Or of a public dancer, of a weaver, of an ungrateful man, or of a dyer of clothes;

14. Or (the food) of a blacksmith, of a man of the Nishada tribe (who subsist by fishing), of a stage-player}, of a worker in cane, or of a seller of weapons ;

8. '‘As shown by 4a, “and,” other persons who have a dishonourable profession, such as fishermen, have also to be understood.’ (Nand.)

g. Abhisasta means ‘accused of a heinous crime,’ i.e. ‘a person of bad repute.’ (Nand.) See also Dr. Biihler’s notes on Apast. I, 9, 24, 6, and on Gaut. XVII, 17.

14.}This is the usual meaning of the term rangévatarin.
Nand. explains it by ‘ wrestlers and the like.’

M 2

p. 15

15. Or of a trainer of dogs, of a distiller of spirituous liquor, of an oil manufacturer, or of a washerman ;

16. Or (the food) of a woman in her courses (whether belonging to her, or dressed for her), or of one who lives under one roof with the paramour of his wife ;