The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)
English·1879–1910·trans. Georg Bühler·567 passages
The text · part 21 of 27
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116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress).
117. Neither a Brahmaza, nor a Kshatriya must lend (money at) interest; but at his pleasure (either of them) may, in times of distress (when he requires money) for sacred purposes, lend to a very sinful man at a small interest. .
118. A Kshatriya (king) who, in times of distress, takes even the fourth part (of the crops), is free from guilt, if he protects his subjects to the best of his ability.
119. His peculiar duty is conquest, and he must not turn back in danger; having protected the Vaisyas by his weapons, he may cause the legal tax to be collected ;
120. (Viz.) from Vaisyas one-eighth as the tax on triyas, the fifth and sixth for Vaisyas (or the fifth for Vaisyas, the sixth for Sfidras, N4r.), and the seventh for Br&hmaaas.
116. ‘Learning,’ i. e. (teaching) other than Vedic sciences, e.g. logic, exorcising evil spirits, or charms against poison (Medh., Kull., Nér., Ragh.). Gov. thinks that ‘teaching for a stipulated fee’ is also permissible under this rule.
117. Vas. II, 40-43. Gov., Nar., and K. read alpakam instead of alpikam, and with this var. lect. the last clause might be translated with Nar. by ‘. . .(either of them)... may lend a small (sum) to a very sinful man.’
11g. I read with Gov. and K. na bhaye instead of nahave (editions). Medh.’s text has the latter reading, but the commentary bhaye upasthite parammukho yuddhe na sy4t, ‘ when danger threatens he shall not turn back in battle,’ indicates that his reading was bhaye. The same inference may be drawn from Kull.’s commentary. Nand. gives na bhave, probably a mistake for na bhaye.
120. According to Medh., the first line refers to the profits ofp. 121 grain, one-twentieth (on the profits on gold and cattle), which amount at least to one K4rshdpama ; Sfdras, artisans, and mechanics (shall) benefit (the king) by (doing) work (for him).
121. If a Sfdra, (unable to subsist by serving Brahmamas,) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya.
122. But let a (Sidra) serve Brahmazas, either
121. If a Sfdra, (unable to subsist by serving Brahmamas,) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya.
122. But let a (Sidra) serve Brahmazas, either subjects dealing in corn or in gold. From the former the king may take in times of distress one-eighth, and from the latter onetwentieth. The second line indicates that artisans who, according to VII, 138, in ordinary times furnish one piece of work in each month, may be made to work more for the king. According to Gov. and Kull., husbandmen (krishigivindm, Gov.) shall give from the increments on grain (upadaya) one-eighth (instead of onetwelfth, and in the direst distress one-fourth, according to verse 118, Kull.), from all increments on gold and so forth amounting to more than a Karsh4paaa one-twentieth instead of one-fiftieth, as prescribed above, VII, 130. R4agh. in substance agrees with this explanation. Nar. and Nand. read, as it would seem, vimsatkarshapan4varam (nAparam, Nand.), and take the verse differently. Ndr. says that the tax on grain is to be one-fourth in the case of Sadras, and oneeighth in the case of Vaisyas, that the tax on everything else is to be at least one Karsh4paza in twenty, and that artisans who work for wages shall pay the same rate (vimsatkarsh4panam iti: dhany4d anyeshu vimsad vimsatikarshapazamflyam t&drisalabhe k4rshapana eko ragva grahya ity avarak paksha/ | sambhave tv adhikam api grahyam ity arthah | dharmopakaram4A [karmo°] dharmibhir [karmabhir] visvam upakurvantas tantuvayadayah t sidrak karavo varnavahya na/akitrakdradyaA t silpinas 4a rathakarddyas te ’pi karma kritva bhrititve ’pi vimsatikarshapanalabhe karshapandvaram sulkam dadyur iti seshak). According to Nar. the translation would be: ‘(Viz.) one-eighth as the tax (payable) by Vaisyas on grain, (and on everything else) at least one Karshapaaa out of twenty; Sfidra artisans and mechanics who benefit (men) by their work (shall pay the same rate).’ Nar. adds that some read trimsatkarshapavdvaram, ‘at least one Karshapaza out of thirty.’ 121-129. Gaut. X, 50-65; Yagi. I, 120-121.
X, 128. TIMES OF DISTRESS; sODRAS. 429 for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahmama thereby gains all his ends.
123. The service of Brahmamas alone is declared (to be) an excellent occupation for a Sfdra; for whatever else besides this he may perform will bear him no fruit.
124. They must allot to him out of their own family(-property) a suitable maintenance, after considering his ability, his industry, and the number of those whom he is bound to support.
125. The remnants of their food must be given ‘to him, as well as their old clothes, the refuse of their grain, and their old household furniture.
125. The remnants of their food must be given ‘to him, as well as their old clothes, the refuse of their grain, and their old household furniture.
126. A Sddra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to receive the sacraments; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no prohibition against (his fulfilling certain portions of) the law.
127. (Sddras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts.
128. The more a (Sddra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exaltation in) this world and the next.
126. ‘Cannot commit an offence causing loss of caste,’ i.e. ‘ by eating garlic and the like forbidden fruit’ (Gov., Kull.), or ‘ by (keeping) a slaughter-house’ (Ragh.).
127. In what particulars the practice of the Aryans may be imitated by SQdras, may be learnt from the parallel passages quoted above.
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129. No collection of: wealth must be made by a Sfdra, even though he be able (to do it); for a Sddra who has acquired wealth, gives pain to Brahmazas.
130. The duties of the four castes (varva) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state.
131. Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious rules for penances.
Cuapter XI.
1. Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sacrifice, a traveller, him who has given away all his property, him who begs for the sake of his teacher, his father, or his mother, a student of the Veda, and a sick man,
2. These nine Brahmazas one should consider as
129. ‘Gives pain to Brahmaaas,’ i.e. ‘by becoming proud and not serving them’ (Gov., Kull., Ragh.).
XI. 1. Ap. II, 10, 1-2; Gaut. V, 21; Baudh. II, 5,19. ‘He who has given away all his property,’ i.e. ‘on performing a Visvagit sacrifice’ (Medh., Gov., Kull., Ragh.), or ‘other Kratus’ (Nar.). ‘For the sake of his teacher, his father, or his mother,’ i.e. ‘in order to maintain them’ (Gov., Kull., Ragh.), or ‘in order to procure the fee for the teacher’ (Ragh., Nar.). The commentators try to excuse the introduction of the miscellaneous rules, contained in verses 1-43, before the discussion of the penances, which according to X, 131 ought to follow at once, either by assuming that the object is to show the necessity of performing penances in case these rules are violated, or by pointing out that, as gifts are the means for removing sin, the enumeration of the Patras or worthy recipients is required,
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Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning.
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Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning.
3. To these most excellent among the twice-born, food and presents (of money) must be given; it is declared that food must be given to others outside the sacrificial enclosure.
4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on Brahmamas learned in the Vedas.
5. If a man who has a wife weds a second wife, having begged money (to defray the marriage expenses, he obtains) no advantage but sensual enjoyment; but the issue (of his second marriage belongs) to the giver cf the money.
6. One should give, according to one’s ability, wealth to Brahmamas learned in the Veda and living alone; (thus) one obtains after death heavenly bliss.
3. Gaut. V, 22; Baudh. II, 5, 20. The translation follows Medh., Gov., and Nar. The interpretation adopted by Kull. is, ‘To these most excellent Brahmawas food together with presents must be given (inside the sacrificial enclosure).’ Nand. reads etebhyo *pi instead of etebhyo hi, and thinks that bahirvede is to be construed with api, ‘To these most excellent among the twice-born food .... must be given even outside the sacrificial enclosure.’ The correct explanation of the force of the word bahirvedi, ‘ outside the sacrificial enclosure,’ is given by Nar., who adds, vedyim tu yakitam sarvam eva deyam, ‘but near the fire-altar everything asked for must be given to them.’ The meaning of the verse, therefore, is that the nine mendicants, mentioned in verses 1-2, shall always receive what they ask for, and other mendicants ordinary food only, but that if they beg at the performance of a sacrifice, other property also must be given to them.
5. Ap. II,10,3. The object of the verse is to forbid that alms shall be asked or given for such a purpose (Gov., Kull.). Medh., Gov., Nér., Ragh., and K. omit this verse. It looks very much like an interpolation, intended to explain the preceding rule.
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7. He who may possess (a supply of) food sufficient to maintain those dependant on him during three years or more than that, is worthy to drink the Soma-juice.
8. But a twice-born man, who, though possessing less than that amount of property, nevertheless drinks the Soma-juice, does not derive any benefit from that (act), though he may have formerly drunk the Soma-juice. _ 9. (If) an opulent man (is) liberal towards - strangers, while his family lives in distress, that counterfeit virtue will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in hell).
10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he is bound to maintain, that produces evil results for him, both while he lives and when he is dead.
10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he is bound to maintain, that produces evil results for him, both while he lives and when he is dead.
11. If a sacrifice, (offered) by (any twice-born) sacrificer, (and) especially by a Brahmaza, must remain incomplete through (the want of) one requisite, while a righteous king rules,
4. Vas. VIII, 10; Vi. LIX, 8; Yagh. I, 124. ‘Drink the Somajuice,’ i.e.‘ perform a Soma-sacrifice, in order to obtain the fulfilment of some wish’ (Medh., Gov., Kull., Ragh.).
8, ‘Though he formerly may have drunk the Soma,’ i.e. ‘ at the nitya (i.e. the annual, see above, IV, 26, VI, 10) Soma-sacrifice’(Gov., Kull., Ragh.). The same commentators and Medh. point out that this and the preceding verses do not forbid the performance of the nitya Soma-sacrifices, but only of those called kimya. He who performs the latter without possessing the requisite property, loses also the rewards for the former.
11-15. Gaut. XVIII, 24-27.
11. ‘While a righteous king rules,’ i.e. ‘because such a king will not punish a man who acts in accordance with the Sastras’ (Medh., Gov., Kull., Nar.).
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12. That article (required) for the completion of the sacrifice, may be taken (forcibly) from the house of any Vaisya, who possesses a large number of cattle, (but) neither performs the (minor) sacrifices nor drinks the Soma-juice ;
13. (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house of a Sidra; for a Sdidra has no business with sacrifices.
14. If (a man) possessing one hundred cows, kindles not the sacred fire, or one possessing a thousand cows, drinks not the Soma-juice, a (sacrificer) may unhesitatingly take (what he requires) from the houses of those two, even (though they be Bréhmazas or Kshatriyas) ;
15. (Or) he may take (it by force or fraud) from one who always takes and never gives, and who refuses to give it; thus the fame (of the taker) will spread and his merit increase.
16. Likewise he who has not eaten at (the time of) six meals, may take at (the time of) the seventh meal (food) from a man who neglects his sacred
12. N&r. and Nand. think that ‘the king’ is the agent to be understood with the verb ‘ may be taken.’ The latter relies on the parallel passage of the Mah&bh4rata, where the last Pada of the verse is yagartham prthivo haret. ‘The (minor) sacrifices,’ i.e. ‘ the Pakayagfias and so forth’ (Kull.), or ‘ the five great sacrifices’ (N4r.).
14. Gov. thinks that this verse refers to a Kshatriya alone, while Medh., Kull., Ragh. refer it to Brahmamas also.
15. Gov., Kull, and Ragh. explain 4dananitya, ‘one who always takes,’ by ‘a Brahmaza who always accepts presents,’ while Medh. and Nar. refer the word to men of all castes who constantly amass wealth.
16-23. Gaut. XVIII, 28-32; Yagi. III, 43-44.
refer it to Brahmamas also.
15. Gov., Kull, and Ragh. explain 4dananitya, ‘one who always takes,’ by ‘a Brahmaza who always accepts presents,’ while Medh. and Nar. refer the word to men of all castes who constantly amass wealth.
16-23. Gaut. XVIII, 28-32; Yagi. III, 43-44.
16. ‘At the seventh meal-time,’ i.e. ‘on the fourth day of his starving.’
[25] Ffp. 17 duties, without (however) making a provision for the morrow,
17. Either from the threshing-floor, or from a field, or out of the house, or wherever he finds it; but if (the owner) asks him, he must confess to him that (deed and its cause).
18. (On such occasions) a Kshatriya must never take the property of a (virtuous) Brahmaza; but he who is starving may appropriate the possessions of a Dasyu, or of one who neglects his sacred duties. —
19. He who takes property from the wicked and bestows it on the virtuous, transforms himself into a boat, and carries both (over the sea of misfortune).
20. The property of those who zealously offer sacrifices, the wise call the property of the gods; but the wealth of those who perform no sacrifices is called the property of the Asuras,
21. On him (who, for the reasons stated, appropriates another's possessions), a righteous king shall not inflict punishment; for (in that case) a Brahmaza pines with hunger through the Kshatriya’s want of care,
22, Having ascertained the number of those dependent on such a man, and having fully considered his learning and his conduct, the king shall allow him, out of his own property, a maintenance whereon he may live according to the law;
23. And after allotting to him a maintenance, the
18. ‘A Dasyu,’ see above, X, 45. According to N4r., this verse too refers to the king.
19. ‘Both,’ i.e.‘ him from whom he takes it by saving him from sin (or, from the trouble of protecting his property, Gov.), and the recipient’ (Kull., Gov.). Nand. omits verses 19—21.
21-22. See above, VII, 134-135.
23. See above, VIII, 304.
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king must protect him in every way; for he obtains from such (a man) whom he protects, the sixth part of his spiritual merit.
24. A Brahmamza shall never beg from a SQdra property for a sacrifice; for a sacrificer, having begged (it from such a man), after death is born (again) as a Kandla.
25. A Brahmaza who, having begged any property for a sacrifice, does not use the whole (for that purpose), becomes for a hundred years a (vulture of the kind called) Bhasa, or a crow.
26. That sinful man, who, through covetousness, seizes the property of the gods, or the property of Brahmazas, feeds in another world on the leavings of vultures.
27. In case the prescribed animal and Somasacrifices cannot be performed, let him always offer at the change of the year a Vaisvanart Ishéi as a penance (for the omission).
27. In case the prescribed animal and Somasacrifices cannot be performed, let him always offer at the change of the year a Vaisvanart Ishéi as a penance (for the omission).
28. But a twice-born, who, without being in distress, performs his duties according to the law for times of distress, obtains no reward for them in the next world ; that is the opinion (of the sages).
29. By the Visve-devas, by the Sadhyas, and by the great sages (of the) Brahmaza (caste), who were afraid of perishing in times of distress, a substitute was made for the (principal) rule.
24. Vi. LIX, 11; Y4g%. I, 127.
a5. Yagh. 1,127. Medh. Gov., and N&r. say,‘A Braéhmaza who .... does not give the whole of it (to Brahmazas).’
26. Pare loke, ‘in another world,’ means according to Gov. and Kull., ‘in his next birth.’
27. Vi. LIX, 10; Yagi.I,126. The Vaisvanart Ishd is according to Medh., a rite described in the Grzhya-sfitras. Regarding the prescribed Srauta sacrifices, see above, 1V, 25-26.
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30. That evil-minded man, who, being able (to fulfil) the original law, lives according to the secondary rule, reaps no reward for that after death.
31. A Brahmamza who knows the law need not bring any (offence) to the notice of the king ; by his own power alone he can punish those men who injure him.
32. His own power is greater than the power of the king; the Brahmaza, therefore, may punish his foes by his own power alone.
33. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is the weapon of the Brahmama, with that he may slay his enemies.
34. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a Vaisya and a Sidra by their wealth, the chief of the twice-born by muttered prayers and burnt-oblations.
35. The Brahmama is declared (to be) the creator (of the world), the punisher, the teacher, (and hence) a benefactor (of all created beings); to him let no man say anything unpropitious, nor use any harsh words,
31. This and the following verses rescind the rules given above, IX, 290.
32. See above, IX, 313-321.
33. ‘The sacred texts, revealed by Atharvan and Angiras,’ i.e. the charms and incantations contained in the Atharva-veda. Nér. reads abhifdrayan, ‘using magic,’ instead of aviéarayan (Medh., Gov., Kull., K.). Nand. reads, srutir atharvangirasi# kury4d ity abhifaritam.
34. Vas. XXVI, 16.
35. Iread with Medh., Gov., Nar., Ragh., Nand., and K., maitro for rnaitri, and suktam for sushk4m (editions). The commentators differ
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36. Neither a girl, nor a (married) young woman, nor a man of little learning, nor a fool, nor a man in great suffering, nor one uninitiated, shall offer an Agnihotra.
The commentators differ
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36. Neither a girl, nor a (married) young woman, nor a man of little learning, nor a fool, nor a man in great suffering, nor one uninitiated, shall offer an Agnihotra.
37. For such (persons) offering a burnt-oblation sink into hell, as well as he to whom that (Agnihotra) belongs ; hence the person who sacrifices (for another) must be skilled in (the performance of) Vaitana (rites), and know the whole Veda.
much with respect to the explanation of the first line. Vidhatd, ‘the creator (of the world,’ Medh., Nar.), means according to Gov. and Kull.‘the performer of the prescribed rites;’ according to Ragh. ‘able to do, to undo, and to change ;’ according to Nand. ‘the performer of magic rites and so forth.’ SAsita, ‘the punisher’ (Medh. Kull. Ragh.), i.e. ‘of others, of the king’ (Medh.), or ‘ of his sons, pupils, and so forth’ (Kull.), is interpreted by Nar. to mean ‘the instructor in the sacred law,’ by Nand. ‘the instigator (of incantations).’ Vakt4, ‘the teacher’ (Gov., Nar.), means according to Medh. ‘the giver of good advice, according to Kull. and Ragh. ‘the expounder of the sacred law.’ The explanations of Gov. and Kull. allow also the translation adopted by Sir W. Jones, ‘He who performs his duties... . is truly called a Brahmaaa.’ As regards the second line Medh. offers two explanations. First he interprets it ‘to him, i.e. when he uses magic, let no man say anything unpropitious, i.e. he must not punish him, nor use any harsh words, i.e. admonish or sharply reprimand him.’ Gov. and Kull. agree with this explanation, but omit the specification ‘when he uses magic.’ According to Medh.’s second rendering the line contains an advice, addressed to men of all castes, not to anger or disquiet a Brahmama ; and this view is adopted by R&gh. and Nand., who explain akusalam, ‘unpropitious,’ by anish/am, ‘anything disagreeable.’ N4r.’s readings seem to have differed. He has kury4t instead of brfyat, and explains the first phrase, ‘to him let no man do anything unpropitious,’ i.e. anything unbecoming, such as a bodily injury. In the second clause he reads suktam (suktam, MS.), which he explains by paryushitam, ‘stale,’ but he does not give the remainder of his text.
36-37. Ap. II, 15, 18-19; Gaut. II, 4; Vas. II, 6: see also above, II, 172; V,155; LX,18. The Vaitana rites are those performed in the vitana, the three sacred fires. Hence it follows that the Agnihotra meant here is the Srauta Agnihotra.
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38. A Br&hmaza who, though wealthy, does not give, as fee for the performance of an Agnyddheya, a horse sacred to Pragdpati, becomes (equal to one) who has not kindled the sacred fires.
39. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed).
39. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed).
40. The organs (of sense and action), honour, (bliss in) heaven, longevity, fame, offspring, and cattle are destroyed by a sacrifice at which (too) small sacrificial fees are given; hence a man of small means should not offer a (Srauta) sacrifice.
41. A Brahmaza who, being an Agnihotrin, voluntarily neglects the sacred fires, shall perform a lunar penance during one month; for that (offence) is equal to the slaughter of a son.
42. Those who, obtaining wealth from Siddras, (and using that) offer an Agnihotra, are priests officiating for Sddras, (and hence) censured among those who recite the Veda.
38. The translation of prag4patya, ‘sacred to Prag4pati,’ follows Gov., Kull., Nar., and Ragh. Medh. says that the epithet may be . used merely by way of laudation, or may mean that the animal is to be neither very good nor very bad, or that it may be derived from a phrase current among the people. Nand. explains it by ‘to be given to the Brahman priest.’
40. Gov. and Kull. explain, here and above, IV, 94, yasah, ‘honour,’ by ‘a good name during one’s life,’ and kfrtim, ‘fame,’ by ‘fame after death.’ N&r. takes the former as ‘being known to others for one’s virtues,’ and the latter as ‘ being praised by others.’
41. Gaut. XX, 34; Vas. I, 18; XXI, 27; Vi. LIV, 13. Nand. explains vira, ‘son’ (Gov., Kull., Nar., Ragh.), by a Kshatriya, and Ragh. says that it may also mean ‘a deity.’
42. See above, XI, 24.
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43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a Sddra, the giver (of the wealth) shall always pass over his miseries (in the next world).
44. A man who omits a prescribed act, or performs a blamable act, or cleaves to sensual enjoyments, must perform a penance.
45. (All) sages prescribe a penance for a sin unintentionally committed; some declare, on the evidence of the revealed texts, (that it may be performed) even for an intentional (offence).
46. A sin unintentionally committed is expiated by the recitation of Vedic texts, but that which (men) in their folly commit intentionally, by various (special) penances.
47. A twice-born man, having become liable to perform a penance, be it by (the decree of) fate or by (an act) committed in a former life, must not, before the penance has been performed, have intercourse with virtuous men.
48. Some wicked men suffer a change of their
43. Nand. reads the first line differently, papandm satatam tesham agnim sfidrasya guhvatém, but the general sense remains the same.
44-46. Gaut. XIX; Vas. XX, 1-3; XXII; Baudh. III, 10; Yagi. III, 219, 226.
45- Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators adduce also Aitareya-brahmana VII, 28.
44-46. Gaut. XIX; Vas. XX, 1-3; XXII; Baudh. III, 10; Yagi. III, 219, 226.
45- Vedic texts which prescribe penances for offences committed intentionally, are quoted Gaut. XIX, 7-10. The commentators adduce also Aitareya-brahmana VII, 28.
47. Daivat, ‘by (the decree of) fate,’ i.e. ‘through carelessness’ (Medh., N&r., Kull., Ragh.). Medh. mentions a var. lect. mohat, ‘through delusion of mind.’ ‘By (an act) committed in a former life,’ i.e. ‘if he has black teeth or some other bodily defect from which his having committed a crime in a former birth may be inferred.’
(natural) appearance in consequence of crimes committed in this life, and some in consequence of those committed in a former (existence).
49. He who steals the gold (of a Brahmaza) has diseased nails; a drinker of (the spirituous liquor called) Surd, black teeth ; the slayer of a Brdhmaaa, consumption; the violator of a Guru’s bed, a diseased skin ;
50. An informer, a foul-smelling nose; a calumniator, a stinking breath; a stealer of grain, deficiency in limbs; he who adulterates (grain), redundant limbs ;
51. A stealer of (cooked) food, dyspepsia; a stealer of the words (of the Veda), dumbness; a stealer of clothes, white leprosy; a horse-stealer, lameness.
52. The stealer of a lamp will become blind; he who extinguishes it will become one-eyed; injury (to sentient beings) is punished by general sickliness; an adulterer (will have) swellings (in his limbs).
53. Thus in consequence of a remnant of (the guilt of former) crimes, are born idiots, dumb, blind, deaf, and deformed men, who are (all) despised by the virtuous.
54. Penances, therefore, must always be performed for the sake of purification, because those
51. ‘A stealer of the words (of the Veda),’ i.e.‘one who learns the Veda without permission, by hearing another man recite it’ (Gov., Kull, Ragh.), means according to N4r. ‘a plagiator.’
52. Gov., Nar., Nand., and K. omit this verse, and RAgh. says that it is found kv4pi, in some MSS.
53. I read with Nar., Nand., and K., karmavaseshena instead of karmavisesheza (editions). The explanations of Medh., Gov., and Kull. likewise point to the former reading.
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whose sins have not been expiated, are born (again) with disgraceful marks.
55. Killing a Brahmamza, drinking (the spirituous liquor called) Sur, stealing (the gold of a Brahmaza), adultery with a Guru’s wife, and associating with such (offenders), they declare (to be) mortal sins (mahapataka).
56. Falsely attributing to oneself high birth, giving information to the king (regarding a crime), and falsely accusing one’s teacher, (are offences) equal to slaying a Brahmaza.
57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating forbidden food, or (swallowing substances) unfit for food, are six (offences) equal to drinking Sura.
57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating forbidden food, or (swallowing substances) unfit for food, are six (offences) equal to drinking Sura.
58. Stealing a deposit, or men, a horse, and silver, land, diamonds and (other) gems, is declared to be equal to stealing the gold (of a Brahmama)..
59. Carnal intercourse with sisters by the same mother, with (unmarried) maidens, with females of
55-71. Ap. I, 21, 7-19; Gaut. XXI, 1-12; Vas. I, 19-23; Baudh. II, 2, 1-8; 12-13; 15-16; Vi. XXXIV, 1; XXXV- XXXVIII, 6; XXXIX-XLII; Y4ga. WI, 227-242.
55. See above, IX, 235.
56. Guros Aélikanirbandha4, ‘falsely accusing one’s teacher’ (Medh., Gov., Kull.), may also mean according to Medh, ‘ wrongfully going to law with the teacher.’ NaAr. and Nand. explain it by ‘ persevering in doing what is disagreeable to the teacher.’
57. Garhitanadya, ‘forbidden food and (substances) unfit for food’ (Gov., Kull, Ragh.), means according to Medh. ‘forbidden food and such which one has resolved not to eat;’ according to Nar. and Nand. ‘food blemished by the contact with impure men or things, and such as is by its nature unfit for eating, e. g. garlic.’
59. The commentators point out that, though the crimes enumerated in verses 56-59 are stated to be equal to mortal sins, the penances are not always the same, but frequently less heavy.
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the lowest castes, with the wives of a friend, or of a son, they declare to be equal to the violation of a Guru’s bed.
60. Slaying kine, sacrificing for those who are unworthy to sacrifice, adultery, selling oneself, casting off one’s teacher, mother, father, or son, giving up the (daily) study of the Veda, and neglecting the (sacred domestic) fire,
61. Allowing one’s younger brother to marry first, marrying before one’s elder brother, giving a daughter to, or sacrificing for, (either brother),
62. Defiling a damsel, usury, breaking a vow, selling a tank, a garden, one’s wife, or child,
63. Living as a VrAtya, casting off a relative, teaching (the Veda) for wages, learning (the Veda) from a paid teacher, and selling goods which one ought not to sell,
64. Superintending mines (or factories) of any
60. ‘Selling oneself, i.e. ‘for money into slavery’ (Medh.), ‘refers to Aryans only’ (N&r.). Medh. mentions another reading, paradéryam avikraya#, ‘adultery and the sale of forbidden merchandise. Medh. and N§&r. say, ‘forgetting the sacred texts required for the daily private recitation ;’ and Medh. adds that, as the same offence has been mentioned above, verse 57, ‘forgetting the Veda,’ may be either reckoned as equal to a Mahapataka or as an Upap4taka crime. Nér. refers the term ‘the fire’ to the three sacred Srauta fires.
62. ‘Breaking a vow,’ i.e. ‘any vow voluntarily undertaken’ (Medh., Nar.), means according to Gov., Kull., and RAgh. ‘ breaking the vow of studentship.’
Nér. refers the term ‘the fire’ to the three sacred Srauta fires.
62. ‘Breaking a vow,’ i.e. ‘any vow voluntarily undertaken’ (Medh., Nar.), means according to Gov., Kull., and RAgh. ‘ breaking the vow of studentship.’
63. ‘Living as a Vratya,’ see above, X, 20. ‘Casting off a relative,’ i. e. ‘not supporting him in distress, though one possesses money enough to do so’(Medh.). Medh. takes bandhava in the sense of ‘maternal relatives,’ and understands that it includes the mother, sisters, maternal uncles, &c., while the other commentators take it in a wider sense.
64. Mahdyantrapravartana, ‘executing great mechanical works,’
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sort, executing great mechanical works, injuring (living) plants, subsisting on (the earnings of) one’s wife, sorcery (by means of sacrifices), and working (magic by means of) roots, (and so forth),
65. Cutting down green trees for firewood, doing acts for one’s own advantage only, eating prohibited food,
66. Neglecting to kindle the sacred fires, theft, non-payment of (the three) debts, studying bad books, and practising (the arts of) dancing and singing,
67. Stealing grain, base metals, or cattle, intere. g. ‘constructing dams across rivers in order to stop the water’ (Medh., Gov., Kull., Ragh., K.), means according to Nar. ‘making machines for killing great animals such as boars,’ according to Nand. ‘ (making) great machines such as sugar-mills.’ Stry4giva, ‘subsisting on (the earnings of) one’s wife, i.e. by making her go into service (Nar., Nand.), or by forcing her to become a harlot’ (Kull.), means according to Medh. ‘subsisting on (the separate property of) one’s wife,’ according to RAgh. ‘living on (the money obtained by selling one’s wife.’ Nand. reads himsraushadhistryup4giva4, ‘subsisting on (money earned by the sale of) noxious herbs or on (the earnings of) one’s wife.’
65. ‘ Doing acts for one’s own advantage only,’ i.e. ‘ cooking only for oneself, and so forth’ (Medh., N4r., Kull., Nand., Ragh.) ; see above, III,118. By ninditénna, ‘ forbidden food, Medh. understands the same kinds, mentioned above, verse 57; Kull., ‘forbidden food such as garlic;’ N&r., Ragh., and Nand., ‘food given by persons from whom it must not be accepted, e. g. by a king, a gambler, &c.’ Medh. and Kull. state expressly that, if such food be eaten once and unintentionally, the offence is an Upapataka, but in worse cases equal to a Mah4pataka.
66. ‘ Theft,’ i.e. ‘of valuable objects’ (Kull.), ‘excepting gold and the other articles specially mentioned’ (Medh., R4gh.), e. g. ‘of clothes’ (N4r.). Regarding the three debts, see Vas. XI, 45. ‘Bad books,’ i.e.‘those of the A4rvakas, Nirgranthas (Gainas,’ Medh.), or ‘of heretics in general’ (N4r.).
67. ‘Cattle,’ i.e. other than cows; see above, verse 60.
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g. ‘of clothes’ (N4r.). Regarding the three debts, see Vas. XI, 45. ‘Bad books,’ i.e.‘those of the A4rvakas, Nirgranthas (Gainas,’ Medh.), or ‘of heretics in general’ (N4r.).
67. ‘Cattle,’ i.e. other than cows; see above, verse 60.
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course with women who drink spirituous liquor, slaying women, Sddras, Vaisyas, or Kshatriyas, and atheism, (are all) minor offences, causing loss of caste (UpapAtaka).
68. Giving pain to a Braéhmaza (by a blow), smelling at things which ought not to be smelt at, or at spirituous liquor, cheating, and an unnatural offence with a man, are declared to cause the loss of caste (GAtibhramsa).
69. Killing a donkey, a horse, a camel, a deer, an elephant, a goat, a sheep, a fish, a snake, or a buffalo, must be known to degrade (the offender) to a mixed caste (Samkarikarama).
70. Accepting presents from blamed men, trading, serving Sddras, and speaking a falsehood, make (the offender) unworthy to receive gifts (Ap4tra).
71. Killing insects, small or large, or birds, eating anything kept close to spirituous liquors, stealing fruit, firewood, or flowers, (are offences) which make impure (Malavaha).
72. Learn (now) completely those penances, by means of which all the several offences mentioned (can) be expiated.
73. For his purification the slayer of a Brahmaza shall make a hut in the forest and dwell (in it)
68. ‘ Things which ought not to be smelt at,’ e. g. ‘ garlic, onions, ordure, &c.’ (Medh., Gov., Kull., Nar.).
yo. ‘Blamed men,’ i.e. those from whom no gifts must be accepted ; see above, IV, 84 seq.
73-87. Ap. I, 24, 10-25; 25, 11-12; 28, 21-29, 1; Gaut. XXII, 2-10; Vas. XX, 25-28; Baudh. II,1, 2-6; Vi. XXV, 6; L, 1-6, 15; Yaga. III, 243-250.
73. According to Kull., Nar., and R4gh. this penance is to be performed in case the homicide was committed unintentionally.
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during twelve years, subsisting on alms and making the skull of a dead man his flag ;
74. Or let him, of his own free will, become (in a battle) the target of archers who know (his purpose); or he may thrice throw himself headlong into a blazing fire;
75. Or he may offer a horse-sacrifice, a Svargit, a Gosava, an Abhigit, a Visvagit, a Trivvzt, or an Agnishdéut ;
76. Or, in order to remove (the guilt of) slaying a Braéhmaza, he may walk one hundred yoganas, reciting one of the Vedas, eating little, and controlling his organs ;
77. Or he may present to a Brahmazma, learned in
Or, in order to remove (the guilt of) slaying a Braéhmaza, he may walk one hundred yoganas, reciting one of the Vedas, eating little, and controlling his organs ;
77. Or he may present to a Brahmazma, learned in
74. Vidush4m, ‘who know (his purpose), ’ (Medh., Gov., Kull.), may also mean according to Medh. ‘who are expert in archery,’ and Nand. adopts this explanation. Nar. thinks that this penance must be performed by one who intentionally murdered a Brahmaaa, and that it must end in his death. According to the Bhavishyapuriza which Kull. and Ragh. quote, these two penances and that mentioned in the next verse are to be performed by a Kshatriya who slew a Brahmana, those ending in death by an offender who himself, destitute of good qualities, killed a learned Srotriya, and the lighter ones by an eminent king who unintentionally caused the death of a worthless Braéhmana.
45. According to the Bhavishyapuraaa, Nr. and Kull., Svargit is the name of a sacrifice, but Medh. (on verse 78) and R4gh. take the word as an adjective qualifying Gosava. Regarding the Gosava, see KAty4yana Sr. Sittras XXII, 11, 3; regarding the Abhigit, Asy. Sr. Sitras VIII, 5,13. According to Gov. and Nar., Trivrit is equivalent to Trivritstoma, and to be taken separately; but according to Medh. and Ragh., trivritd qualifies Agnish/ut. Regarding the Agnish/éut, see Asv. Sr. SQtras IX, 7, 22-25.
46. According to N4r., Kull., and Ragh. (the latter two quoting the Bhavishyapurama as their authority), this penance suffices to expiate the unintentional slaughter of one who has nothing but the name of a Braéhmaza.
77. I read with Medh., Gov., and K., dhanam hi instead ofp. 78 the Vedas, his whole property, as much wealth as suffices for the maintenance (of the recipient), or a house together with the furniture ;
78. Or, subsisting on sacrificial food, he may walk against the stream along (the whole course of the river) Sarasvatt; or, restricting his food (very much), he may mutter thrice the Samhita of a Veda.
79. Having shaved off (all his hair), he may dwell at the extremity of the village, or in a cow-pen, or in a hermitage, or at the root of a tree, taking pleasure in doing good to cows and Brahmazas.
dhanam va (N&r., Nand., Ragh., editions), ‘or as much wealth as.’ Kull.’s explanation, too, points to the former reading, the meaning of which is that ‘the whole property’ must be sufficient to maintain the recipient. According to the Bhavishyapura#a, quoted by Kull. and R4gh., the penance is prescribed for the case that a rich, unlearned Brahmama who keeps no sacred fire, unintentionally slew an utterly worthless Brahmama.
According to the Bhavishyapura#a, quoted by Kull. and R4gh., the penance is prescribed for the case that a rich, unlearned Brahmama who keeps no sacred fire, unintentionally slew an utterly worthless Brahmama.
78. According to the Bhavishyapurfsa, quoted by Kull. and Ragh., the first penance is to be performed by an unlearned Bréhmaza who intentionally killed an utterly worthless castefellow, the second by an exceedingly distinguished Srotriya who unintentionally caused the death of a man merely a Brahmaza in name. Medh. and Gov. attach their views regarding the particular cases to their explanations of this Sitra. Gov. does not go beyond generalities. But Medh. says that the penance mentioned in verse 73 and the first described in verse 74 may be optionally performed for intentionally slaying an ordinary Brahmama. If a Srotriya or one who is performing a Srauta sacrifice has been killed, the offender is to burn himself. The sacrifices will atone for the guilt of a homicide committed unintentionally, by a most distinguished member of the Aryan castes, provided that the person slain was a Brahmana in name only.
49. Medh., Kull., and Gov. think that the rule allows an option with respect to the residence during the penance of twelve years (verse 73). Nér, says that the verse contains a general rule for all penances.
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80. He who unhesitatingly abandons life for the sake of Brahmazas or of cows, is freed from (the guilt of) the murder of a Brahmama, and (so is he) who saves (the life of) a cow, or of a Brahmaza.
81. If either he fights at least three times (against robbers in defence of) a Brahmama’s (property), or reconquers the whole property of a Brahmaza, or if he loses his life for such a cause, he is freed (from his guilt).
82. He who thus (remains) always firm in his vow, chaste, and of concentrated mind, removes after the lapse of twelve years (the guilt of) slaying a Brahmaza.
83. Or he who, after confessing his crime in an assembly of the gods of the earth (Brahmamas), and the gods of men (Kshatriyas), bathes (with the priests) at the close of a horse-sacrifice, is (also) freed (from guilt).
84. The Brahmamza is declared (to be) the root of the sacred law and the Kshatriya its top; hence he who has confessed his sin before an assembly of such men, becomes pure.
85. By his origin alone a Brahmamza is a deity even for the gods, and (his teaching is) authoritative for men, because the Veda is the foundation for that.
80. This holds good also before the twelve years’ penance is finished (Gov., Kull., Nar.).
85. By his origin alone a Brahmamza is a deity even for the gods, and (his teaching is) authoritative for men, because the Veda is the foundation for that.
80. This holds good also before the twelve years’ penance is finished (Gov., Kull., Nar.).
83. Gov. holds that this penance is efficacious only if the offender is engaged in the performance of the twelve years’ penance. Kull. and R4gh. think that it is a separate penance, because the subject of the twelve years’ penance has been finished in the preceding verse, and because the Bhavishyapur4za specially prescribes it for an eminent Brahmaza who unintentionally causes the death of a worthless caste-fellow. Medh. mentions both opinions, and states that he believes the penance to be efficacious in any case.
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86. (If) only three of them who are learned in the Veda proclaim the expiation for offences, that shall purify the (sinners); for the words of learned men are a means of purification.
87. A Braéhmaza who, with a concentrated mind, follows any of the (above-mentioned) rules, removes the sin committed by slaying a Brahmaza through his self-control.
88. For destroying the embryo (of a Brahmaaza, the sex of which was) unknown, for slaying a Kshatriya or a Vaisya who are (engaged in or) have offered a (Vedic) sacrifice, or a (Brahmaza) woman who has bathed after temporary uncleanness (Atreyt), he must perform the same penance,
89. Likewise for giving false evidence (in an important’ cause), for passionately abusiny the teacher, for stealing a deposit, and for killing (his) wife or his friend.
go. This expiation has been prescribed for unin-
88-89. Ap. I, 24, 6-9, 23; Gaut. XXII, 11-14; Vas. XX, 34-36; Baudh. II, 1, 12; Vi. L, 7-10; LII, 4; Yag#. III, 251.
88. Medh. and several other commentators propose, in explanation of the term Atreyi, besides the interpretation given above, also the erroneous one, ‘a female of the tribe of Atri.’
89. ‘Giving false evidence,’ i.e. ‘in a case where the life of the accused is involved’ (Medh., Gov., N&r.), or ‘where gold, land and the like is at stake’ (Kull., Ragh.). ‘Abusing the teacher,’ see above, verse 56. ‘Stealing a deposit,’ i.e. ‘gold belonging to a Kshatriya or Vaisya, or silver and other property belonging to a Bréhmana’ (Kull., Nar., Ragh.), or property belonging to a poor Braéhmana (Medh.). Strf, ‘his wife’ (Nar., Nand.), means according to Gov., Kull, and Ragh. ‘the virtuous wife of a distinguished Br&hmana who keeps sacred fires. Medh. (on verse 88) seems to agree to a similar explanation. ‘His friend, i.e. ‘though he may not be a Brahmana’ (N4r.).
go. The verse is identical with Baudh. II, 1, 6. The correctp. 449 tentionally killing a Brahmaza ; but for intentionally slaying a Brahmaza no atonement is ordained.
‘His friend, i.e. ‘though he may not be a Brahmana’ (N4r.).
go. The verse is identical with Baudh. II, 1, 6. The correctp. 449 tentionally killing a Brahmaza ; but for intentionally slaying a Brahmaza no atonement is ordained.
gt. A twice-born man who has (intentionally) drunk, through delusion of mind, (the spirituous liquor called) Sur4 shall drink that liquor boilinghot; when his body has been completely scalded by that, he is freed from his guilt;
92. Or he may drink cow’s urine, water, milk, clarified butter or (liquid) cowdung boiling-hot, until he dies;
93. Or, in order to remove (the guilt of) drinking Suré, he may eat during a year once (a day) at night grains (of rice) or oilcake, wearing clothes made of cowhair and his own hair in braids and carrying (a wine cup as) a flag.
interpretation of this verse is that Manu, just as Ap. I, 24, 24, held the intentional murder of a true Brahmaaa to be inexpiable during the criminal’s life, and meant to teach that the murderer had either to perform a penance which caused his death or to live according to the twelve years’ rule during the term of his natural life. This is the doctrine attributed to Manu by Gaut. XXI, 7. While Gov. and Nar. agree with this explanation, Medh., ‘others’ quoted by Gov., Kull., Nand., and Ragh. refer iyam, ‘this,’ to verse 73, and hold that in the case of wilful murder the penance has only to be made severer by doubling or trebling the term of twelve years.
19, 22; Baudh. II, 1, 18-22; Vi. LI, 1-4; YAgw. III, 253-254.
gt. This and the next penances are prescribed for an intentional offence; see below, verse 147. According to Medh., Gov., Kull, and Ragh. (the latter two quoting the Bhavishyapuraza), the spirituous liquor here intended is the paishfk? surd, that distilled from ground rice. According to Nar. the penance ending in death must be performed by all Aryans who have drunk paishfkt sur4, and by Brahmamas who have drunk any of the three kinds of sura mentioned in verse 95. Nand. reads amohat, and explains it by matipfrvakam, ‘intentionally.’
93. According to Gov., Kull., Nand., and R4gh., this penance is prescribed for drinking unintentionally paishAki sura ; according
[25] Gg
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94. Sura, indeed, is the dirty refuse (mala) of grain, sin also is called dirt (mala); hence a Brahmaza, a Kshatriya, and a Vaisya shall not drink Suré.
95. Sura one must know to be of three kinds, that distilled from molasses (gauat), that distilled from ground rice, and that distilled from Madhdkaflowers (mAdhvi); as the one (named above) even so are all (three sorts) forbidden to the chief of the twice-born.
96. Sur4, (all other) intoxicating drinks and decoctions and flesh are the food of the Yakshas, Rakshasas, and Pisigas; a Brahmaza who eats (the remnants of) the offerings consecrated to the gods, must not partake of such (substances).
96. Sur4, (all other) intoxicating drinks and decoctions and flesh are the food of the Yakshas, Rakshasas, and Pisigas; a Brahmaza who eats (the remnants of) the offerings consecrated to the gods, must not partake of such (substances).
97. A Brahmaaa, stupefied by drunkenness, might fall on something impure, or (improperly) pronounce Vedic (texts), or commit some other act which ought not to be committed.
98. When the Brahman (the Veda) which dwells in his body is (even) once (only) deluged with spirituous liquor, his Brahmanhood forsakes him and he becomes a Sfdra.
to ‘others’ quoted by Medh. and R&gh., for drinking gaudi or madhvi sura; according to Nar., for intentionally drinking water mixed with madhusura. Medh. himself says idam prandtyaya aushadhartham, ‘this (is intended) as a medicine for death.’
94. This verse shows, as the commentators point out, the distinction between spirituous liquor distilled from ground grain, paishAki sur4, and the other two sorts mentioned in the next verse. The first alone is forbidden to all Aryans, the other two sorts to Brahmamas; see also Gaut. II, 20.
95. Madhvi, ‘distilled from Madhfka (Mau4) flowers’ (Kull.), means according to Medh. ‘distilled from honey,’ according to
Nar. ‘distilled either from grapes or from Madhfka flowers or from honey.’
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99. The various expiations for drinking (the spirituous liquors called) Suré have thus been explained; I will next proclaim the atonement for stealing the gold (of a Brahmama).
100. A Brahmaza who has stolen the gold (of a Brahmavza) shall go to the king and, confessing his deed, say, ‘Lord, punish me!’
101. Taking (from him) the club (which he must carry), the king himself shall strike him once, by his death the thief becomes pure; or a Brahmama (may purify himself) by austerities.
102. He who desires to remove by austerities the guilt of stealing the gold (of a Brahmama), shall perform the penance (prescribed) for the slayer of a Brahmaza, (living) in a forest and dressed in (garments made of) bark.
103. By these penances a twice-born man may remove the guilt incurred by a theft (of gold); but he may atone for connexion with a Guru's wife by the following penances.
104. He who has violated his Guru’s bed, shall,
100-101. See above, VIII, 314-316.
tor. At the end of the verse Gov., Kull., Nar., Ragh., Nand., and K. read v4 instead of tu (Medh.(?) editions), which is variously explained. According to Nar. and Nand., it means ‘but.’ Kull. thinks that it indicates that, while a Brahmaza must never be slain by the king, other Aryans also may perform austerities. According to Ragh., it refers to the optional recitation of the Gayatri, repeated 700,000 times; according to Nar., to other penances, even such as end in death. But Gov. is probably right in assuming that ‘the austerities’ meant are those prescribed in the next verse.
According to Ragh., it refers to the optional recitation of the Gayatri, repeated 700,000 times; according to Nar., to other penances, even such as end in death. But Gov. is probably right in assuming that ‘the austerities’ meant are those prescribed in the next verse.
To2. Ap. I, 25,10; Y4gi. III, 258; Vi. LII, 3. According to Nf4r., this verse refers to an ‘unintentional’ offence ; according to Kull. and Ragh., to the theft of a small sum.
after confessing his crime, extend himself on a heated iron bed, or embrace the red-hot image (of a woman) ; by dying he becomes pure ;
105. Or, having himself cut off his organ and his " testicles and having taken them in his joined hands, he may walk straight towards the region of Nirvzti (the south-west), until he falls down (dead);
106. Or, carrying the foot of a bedstead, dressed in (garments of) bark and allowing his beard to grow, he may, with a concentrated mind, perform during a whole year the Krzé&Ara (or hard, penance), revealed by PragApati, in a lonely forest ;
107. Or, controlling his organs, he may during three months continuously perform the lunar penance, (subsisting) on sacrificial food or barley-gruel, in order to remove (the guilt of) violating a Guru’s bed.
108. By means of these penances men who have committed mortal sins (Mah4pdtaka) may remove their guilt, but those who committed minor offences, causing loss of caste, (Upap4taka, can do it) by the various following penances.
Vas. XX, 13-14; Baudh. II, 1, 13-15; Vi. XXXIV, 2; LIII, 1; Yagi. III, 259-260.
104. According to Medh., the term ‘Guru’ denotes here ‘the teacher or the father ;’ according to Kull., N4r., and RAgh., ‘the father ;’ and Nar. particularly excludes an offence with a stepmother.
106. According to Medh., Kull., Ragh., this penance expiates incest committed by mistake ; according to N4r., the rule applies to the case when the offence was committed with a stepmother. Regarding the KrizkAra penance, see below, verse 212.
107. According to Medh. and Ragh., the rule refers to an offence committed with the wife of a paternal or of a maternal uncle, or of other minor Gurus; according to Kull., to an offence with an unfaithful or low-caste wife of a Guru. Regarding the lunar penance or Xandrayana, see below, verse 217.
108, Nar. takes mahap&takina/, ‘those who committed mortal
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109. He who has committed a minor offence by slaying a cow (or bull) shall drink during (the first) month (a decoction of) barley-grains ; having shaved all his hair, and covering himself with the hide (of the slain cow), he must live in a cow-house.
110. During the two (following) months he shall eat a small (quantity of food) without any factitious salt at every fourth meal-time, and shall bathe in the urine of cows, keeping his organs under control.
110. During the two (following) months he shall eat a small (quantity of food) without any factitious salt at every fourth meal-time, and shall bathe in the urine of cows, keeping his organs under control.
111. During the day he shall follow the cows and, standing upright, inhale the dust (raised by their hoofs); at night, after serving and worshipping them, he shall remain in the (posture, called) virasana.
112. Controlling himself and free from anger, he must stand when they stand, follow them when they walk, and seat himself when they lie down.
113. (When a cow is) sick, or is threatened by danger from thieves, tigers, and the like, or falls, or sticks in a morass, he must relieve her by all possible means :
114. In heat, in rain, or in cold, or when the wind blows violently, he must not seek to shelter himself, without (first) sheltering the cows according to his ability.
115. Let him not say (a word), if a cow eats (anything) in his own or another’s house or field or on the threshing-floor, or if a calf drinks (milk).
116. The slayer of a cow who serves cows in this sins,’ in the sense of ‘those equal to mortal sinners,’ i.e. those offenders who have been enumerated above, verse 56 seq. 109-117. Ap. I, 26, 1; Gaut. XXII, 18; Vi. L, 16-24 ; Yag%. III, 263-264. 111. ‘In the (posture, called) virasana,’ i.e. ‘seated without leaning against a wall or the like’ (Kull., Nand.).
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manner, removes after three months the guilt which he incurred by killing a cow.
117. But after he has fully performed the penance, he must give to (Brahmamas) learned in the Veda ten cows and a bull, (or) if he does not possess (so much property) he must offer to them all he has.
118. Twice-born men who have committed (other) minor offences (Upapitaka), except a student who has broken his vow (Avakirzin), may perform, in order to purify themselves, the same penance or also a lunar penance.
119. But a student who has broken his vow shall offer at night on a crossway to Nirvzti a one-eyed ass, according to the rule of the Pakayag#ias.
120. Having offered according to the rule oblations in the fire, he shall finally offer (four) oblations of clarified butter to Vata, to Indra, to the teacher (of the gods, Brzhaspati) and to Agni, reciting the 4ttk verse ‘May the Maruts grant me,’ &c.
121. Those who know the Veda declare that a voluntary effusion of semen by a twice-born (youth) who fulfils the vow (of studentship constitutes) a breach of that vow.
122, The divine light which the Veda imparts to
117. Yagi. III, 265.
118-124. Ap. I, 26, 8; Gaut. XXV, 1-4; Vas. XXIII, 1-4; Baudh. II, 1, 30-35; Vi. XXVIII, 49-50; YAgn. III, 280.
118, According to N&r. and Nand., the lunar penance is to be | performed if the offence was committed unintentionally.
119. ‘According to the tule of the Pakayagfias,’ i. e. ‘according to the Pasukalpa, found in Asvalayana’ s and other Grzhya Sfitras,’ Asv. Gri. Satras I, 11 (Nar.).
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118, According to N&r. and Nand., the lunar penance is to be | performed if the offence was committed unintentionally.
119. ‘According to the tule of the Pakayagfias,’ i. e. ‘according to the Pasukalpa, found in Asvalayana’ s and other Grzhya Sfitras,’ Asv. Gri. Satras I, 11 (Nar.).
120. The verse is found Taittirtya Arazyaka II, 18, 4.
122. I read with Medh., Gov., and K., maruta4, instead of marutam (Nand., editions).
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the student, enters, if he breaks his vow, the Maruts, Puruhdta (Indra), the teacher (of the gods, Brzhaspati) and Pavaka (Fire).
123. When this sin has been committed, he shall go begging to seven houses, dressed in the hide of the (sacrificed) ass, proclaiming his deed.
124. Subsisting on a single (daily meal that consists) of the alms obtained there and bathing at (the time of) the three savanas (morning, noon, and evening), he becomes pure after (the lapse of) one year.
125. For committing with intent any of the deeds which cause loss of caste (G4tibhramsakara), (the offender) shall perform a Samtapana Krzkéhra ; (for doing it) unintentionally, (the K7zéé/ra) revealed by Pragdpati.
126. As atonement for deeds which degrade to a mixed caste (Samkara), and for those which make a man unworthy to receive gifts (Apatra), (he shall perform) the lunar (penance) during a month; for (acts) which render impure (Malintkaramtya) he shall scald himself during three days with (hot) barleygruel.
127. One-fourth (of the penance) for the murder of a Braéhmama is prescribed (as expiation) for (intentionally) killing a Kshatriya, one-eighth for
125. Regarding the offences called Gatibhramsakara, see above, verse 68. The Samtapana Krrkkhra is described below, verse 213.
126. Regarding the three classes of offences, see above, 69-71. The penance of subsisting on barley-gruel is described Vi. XLVIII; Baudh. III, 6.
127-131. Ap. I, 24, 1-4; Gaut. XXII, 14-16 ; Vas. XX, 31-33; Baudh. I, 19, 1-2; II, 8-10; Vi. L, 12-14; Yagi. III, 266-267.
127. The word ‘virtuous’ is, according to the commentators, to be understood with ‘a Kshatriya’ and ‘a Vaisya,’ and the rulep. 128 killing a Vaisya; know that it is one-sixteenth for killing a virtuous Sfdra.
128. But if a Brahmava unintentionally kills a Kshatriya, he shall give, in order to purify himself, one thousand cows and a bull;
129. Or he may perform the penance prescribed for the murderer of a Brahmaza during three years, controlling himself, wearing his hair in braids, staying far away from the village, and dwelling at the root of a tree.
130. A Brahmaza who has slain a virtuous Vaisya, shall perform the same penance during one year, or he may give one hundred cows and one