Manu Smriti - Hindu Online

Chapter 1
PQXP #ND€P $DV,QP $L J0\ PK 5\! ¾LWS8-\ \ZD1\D\P G YFQP $ÂXYQ
1.1. The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped
him, spoke as follows:
JYQ VY5Y>D5QD \ZDYG{ $QXS8Y5]! $1WU¾ YDQD F [PD5Q QDH Y‹eP $K5LV
1.2. ’Deign, divine one, to declare to us precisely and in due order the sacred laws of each of the (four chief)
castes (varna) and of the intermediate ones.
7YP #NDH Û6\ VY56\ LY[DQ6\ 6Y\ XY! $LF17\6\ $¾PH\6\ ND\5W£YDZ5LYW ¾ DH
1.3. ’For thou, O Lord, alone knowest the purport, (i.e.) the rites, and the knowledge of the soul, (taught) in this
whole ordinance of the Self-existent (Svayambhu), which is unknowable and unfathomable.’
V W(! SÐV WZD V0\J $LPW $DHMD PKD7PL ! ¾7\XYDF $&\5 WDQ VYD5Q PK ,5Q Í8\WDP LW
1.4. He, whose power is measureless, being thus asked by the high-minded great sages, duly honoured them,
and answered, ’Listen!’
$DV,G{ GP WPDH 8WP $¾`DWP $O@>P $¾W.\5P $LY`H\ ¾VX»P Y VY5W!
1.5. This (universe) existed in the shape of Darkness, unperceived, destitute of distinctive marks, unattainable
by reasoning, unknowable, wholly immersed, as it were, in deep sleep.
WW! 6Y\ 8U{ JYDQ $9\‹DH 9\¡\¸ GP PKD 8WDLG Y¢ $DHMD! ¾D¨U{ $DV,W WPDHQXG!
1.6. Then the divine Self-existent (Svayambhu, himself) indiscernible, (but) making (all) this, the great
elements and the rest, discernible, appeared with irresistible (creative) power, dispelling the darkness.
\DH $VDY $W,L1²\€DÛ! V8ØPDH $9\‹! VQDWQ! VY5 8WP\DH $LF17\! V #Y 6Y\P ± D(
1.7. He who can be perceived by the internal organ (alone), who is subtile, indiscernible, and eternal, who
contains all created beings and is inconceivable, shone forth of his own (will).
VDH $L ;\D\ ]U,UDW 6YDW LVV@XU{ LYLY[D! ¾MD! $S #Y VVM5 $GD( WDVX Y,\5P $YDVMW
1.8. He, desiring to produce beings of many kinds from his own body, first with a thought created the waters,
and placed his seed in them.
WG{ $^IP $ Y¬i K(P VKÔD]XVP ¾ P WL6P_ M`H 6Y\ ÂÚD VY5ODHNLSWDPK!
1.9. That (seed) became a golden egg, in brilliancy equal to the sun; in that (egg) he himself was born as
Brahman, the progenitor of the whole world.
$DSDH QUD LW ¾DH‹D $DSDH Y( QUV8QY! WD \G{ $6\D\Q S8Y WHQ QDUD\>! 6PW!

1.10. The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first
residence (ayana), he thence is named Narayana.
\W WW NDU>P $9\‹ LQ7\ VG{ $VG{ $7PN WG{ LYVÐ! V SXÇ DH ODHNH ÂÚD LW N,7\5WH
1.11. From that (first) cause, which is indiscernible, eternal, and both real and unreal, was produced that male
(Purusha), who is famed in this world (under the appellation of) Brahman.
WL6P¸ $^IH V JYDQ L 7YD SLUY7VUP 6Y\P #YD7PQDH ;\DQDW WG{ $^IP $NUDHG{ L´[D
1.12. The divine one resided in that egg during a whole year, then he himself by his thought (alone) divided it
into two halves;
WDB\D V ]NODB\D F LGY 8LP F LQP5PH P;\H 9\DHP LG]] F $ÐDY $SD 6ZDQ F ]DÏW
1.13. And out of those two halves he formed heaven and earth, between them the middle sphere, the eight points
of the horizon, and the eternal abode of the waters.
±EK5 $7PQ] F #Y PQ! VG{ $VG{ $7PNP PQV] F $3\KNDUP $L P1WDUP ÏUP
1.14. From himself (atmanah) he also drew forth the mind, which is both real and unreal, likewise from the
mind egoism, which possesses the function of self-consciousness (and is) lordly;
PKD1WP #Y F $7PDQ VYD5L> L¥ JX>DLQ F LY \D>D €K,W†L> ]Q(! S L1²\DL> F
1.15. Moreover, the great one, the soul, and all (products) affected by the three qualities, and, in their order, the
five organs which perceive the objects of sensation.
WH D 7Y $Y\YDQ V8ØPDQ ^>DP $3\LPW $DHMVDP VLQYH=\ $7PPD¥DVX VY5 8WDLQ LQP5PH
1.16. But, joining minute particles even of those six, which possess measureless power, with particles of
himself, he created all beings.
\Q P8LW5 $Y\YD! V8ØPDV WDLQ PD1\DÍ\L1W T{ W6PDW ]U,UP 7\DÕV W6\ P8LW PQ,L >!
1.17. Because those six (kinds of) minute particles, which form the (creator’s) frame, enter (a-sri) these
(creatures), therefore the wise call his frame sarira, (the body.)
WG{ $DLY]L1W 8WDLQ PKDL1W VK NP5L ! PQ] F $Y\Y(! V8ØP(! VY5 8WN‰G{ $9\\P
1.18. That the great elements enter, together with their functions and the mind, through its minute parts the
framer of all beings, the imperishable one.
WH DP G WX V»DQD SXÇ D>D PKD $DHMVDP V8ØPDB\DH P8LW5PD¥DB\! V Y7\9\\DG{ 9\\P
1.19. But from minute body (-framing) particles of these seven very powerful Purushas springs this (world), the
perishable from the imperishable.
$D D 6\ JX> 7Y # DP $YD½DHLW SU! SU! \DH \DH \DYLWZ] F # D V V WDYG{ JX>! 6PW!
1.20. Among them each succeeding (element) acquires the quality of the preceding one, and whatever place (in
the sequence) each of them occupies, even so many qualities it is declared to possess.

VYH5
D WX V QDPDLQ NPD5L> F SZN{ SZN{ YHG]%GHB\ #Y $GD( SZN{ V6ZD] F LQP5PH
1.21. But in the beginning he assigned their several names, actions, and conditions to all (created beings), even
according to the words of the Veda.
NPD57PQD F GHYDQD VDH $VMW ¾DL>QD ¾ X! VD;\DQD F J> V8ØP \` F #Y VQDWQP
1.22. He, the Lord, also created the class of the gods, who are endowed with life, and whose nature is action;
and the subtile class of the Sadhyas, and the eternal sacrifice.
$L” YD\X ULYB\V WX ¥\ ÂÚ VQDWQP ¨GDHK \`LVL­ $Z5P ?& \MX6 VDP O@>P
1.23. But from fire, wind, and the sun he drew forth the threefold eternal Veda, called Rik, Yagus, and Saman,
for the due performance of the sacrifice.
NDO NDOLY ‹,] F Q@¥DL> €KDV WZD VLUW! VDJUDQ ](ODQ VPDLQ LY PDLQ F
1.24. Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains,
plains, and uneven ground.
WSDH YDF ULW F #Y NDP F ‘DH[P #Y F VLÐ VVM5 F #Y PD ÔÐXP ›¸ PD! ¾MD!
1.25. Austerity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to
call these beings into existence.
NP5>D F LYYHNDZ [P5 $[PD( 5 9\YHF\W ´1´(U{ $\DHM\F F PD! VXR ¨!RDLGL ! ¾MD!
1.26. Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creatures to
be affected by the pairs (of opposites), such as pain and pleasure.
$^9\DH PD¥D LYQDL]1\DH G]D[D5QD WX \D! 6PWD! WDL ! VD[5P G VY V Y7\QXS8Y5]!
1.27. But with the minute perishable particles of the five (elements) which have been mentioned, this whole
(world) is framed in due order.
\ WX NP5L> \L6PQ V 1\\Xr ¾ZP ¾ X! V WG{ #Y 6Y\ HMH V-\PDQ! SXQ! SXQ!
1.28. But to whatever course of action the Lord at first appointed each (kind of beings), that alone it has
spontaneously adopted in each succeeding creation.
LKÔ $LKÔH P¨ ‘ÛH [P5 $[PD5Y ?W $QWH \G{ \6\ VDH $G[DW VJH5
WW W6\ 6Y\P $DLY]W
1.29. Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity,
virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it.
\ZD ?WX LOšD1\WY! 6Y\P #Y ?WXS\5\H 6YDLQ 6YD1\L S 1WH WZD NPD5L> GHLKQ!
1.30. As at the change of the seasons each season of its own accord assumes its distinctive marks, even so
corporeal beings (resume in new births) their (appointed) course of action.
ODHNDQD WX LYYL­ $Z PXR EDÕ AÇ SDGW! ÂDÚ> @L¥\ Y(=\ ]8² F LQUYW5\W

1.31. But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya, and
the Sudra to proceed from his mouth, his arms, his thighs, and his feet.
L´[D N‰7YD $7PQDH GHKP $[H5Q
SXÇ DH $ YW $[H5Q
QDU, W6\D V LYUDMP $VMW ¾ X!
1.32. Dividing his own body, the Lord became half male and half female; with that (female) he produced Virag.
WSV W¼YD $VMG{ \ WX V 6Y\ SXÇ DH LYUDT{ W PD LY¢ $6\ VY56\ ÔÐDU L´MV¢PD!
1.33. But know me, O most holy among the twice-born, to be the creator of this whole (world), whom that male,
Virag, himself produced, having performed austerities.
$K ¾MD! LVV@XV WX WSV W¼YD VX ¨ËUP SW,Q ¾MDQDP $VM PK ,5Q $DLGWDH G]
1.34. Then I, desiring to produce created beings, performed very difficult austerities, and (thereby) called into
existence ten great sages, lords of created beings,
PU,LFP $L¥ $LšUVD( SXO67\ SXOK ‘WXP ¾FHWV YLVÑ F JX QDUGP #Y F
1.35. Mariki, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasishtha, Bhrigu, and Narada.
#WH PQ8V WX V»DQ \DQ $VMQ 8LUWHMV! GHYDQ GHYLQND\D] F PK ,] F $LPW $DHMV!
1.36. They created seven other Manus possessing great brilliancy, gods and classes of gods and great sages of
measureless power,
\@ U@6 LS]DFD] F J1[Y5 $3VUVDH $VXUDQ QDJDQ VSD5Q VXS>D] F LSW†>D] F SZ*J>P
1.37. Yakshas (the servants of Kubera, the demons called) Rakshasas and Pisakas, Gandharvas (or musicians of
the gods), Apsarases (the dancers of the gods), Asuras, (the snake-deities called) Nagas and Sarpas, (the birddeities
called) Suparnas and the several classes of the manes,
LY XWDH $]LQ PH D] F UDHLKW 1²[Q8L F /ND LQ D5W NHW8] F -\DHW,v \X›DYFDLQ F
1.38. Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors, supernatural
noises, comets, and heavenly lights of many kinds,
LN¸UDQ YDQUDQ P76\DQ LYLY[D] F LYKšPDQ S]8Q PJDQ PQX \D] F 9\DOD] F \WDHGW!
1.39 (Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts
with two rows of teeth,
N‰LP N,T SWšD] F \8ND PL@N P7Ne>P VY F G] P]N 6ZDYU F SZL*Y[P
1.40. Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several
kinds of immovable things.
#YP #W(U{ G VY PG{ LQ\DHJDQ PKD7PL ! \ZDNP5 WSDH\DHJDW VÐ 6ZDYU MšPP
1.41. Thus was this whole (creation), both the immovable and the movable, produced by those high-minded
ones by means of austerities and at my command, (each being) according to (the results of) its actions.

\H D WX \Df NP5 8WDQDP K N,LW5WP WW WZD YDH $L [D6\DLP ‘P\DHJ F M1PLQ
1.42. But whatever act is stated (to belong) to (each of) those creatures here below, that I will truly declare to
you, as well as their order in respect to birth.
S]Y] F PJD] F #Y 9\DOD] F \WDHGW! U@DLV F LS]DFD] F PQX \D] F MUD\XMD!
1.43. Cattle, deer, carnivorous beasts with two rows of teeth, Rakshasas, Pisakas, and men are born from the
womb.
$^IDMD! SL@>! VSD5 Q‘D P76\D] F N›SD! \DLQ F #Y ¾NDUDL> 6ZOMD1\D(GNDLQ F
1.44. From eggs are born birds, snakes, crocodiles, fishes, tortoises, as well as similar terrestrial and aquatic
(animals).
6YHGM G] P]N \8ND PL@N P7Ne>P A P>] F SMD\1WH \F F $1\W LN LFG{ f P
1.45. From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind
which are produced by heat.
L¯œD! 6ZDYUD! VYH5
E,M ND^I¾UDHLK>! $DH ;\! OSDND1WD EÕ SX S O SJD!
1.46. All plants, propagated by seed or by slips, grow from shoots; annual plants (are those) which, bearing
many flowers and fruits, perish after the ripening of their fruit;
$SX SD! OY1WDH \H WH YQ6SW\! 6PWD! SXL S>! LOQ] F #Y Y@DV WX \W! 6PWD!
1.47. (Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which
bear both flowers and fruit are called vriksha.
JX› JX/P WX LYLY[ WZD #Y W>MDW\! E,M ND^IÇKD^\HY ¾WDQD Y//\ #Y F
1.48. But the various plants with many stalks, growing from one or several roots, the different kinds of grasses,
the climbing plants and the creepers spring all from seed or from slips.
WPVD EÕ ÈSH> YHLÐWD! NP5KHWXQD $1W! V`D Y17\HWH VXR ¨!R VPL1YWD!
1.49. These (plants) which are surrounded by multiform Darkness, the result of their acts (in former existences),
possess internal consciousness and experience pleasure and pain.
#WG{ $1WDV WX JW\DH ÂÚD D! VPXGD×WD! DHUH $L6PQ 8WVVDUH LQ7\ VWW\DL\LQ
1.50. The (various) conditions in this always terrible and constantly changing circle of births and deaths to
which created beings are subject, are stated to begin with (that of) Brahman, and to end with (that of) these (just
mentioned immovable creatures).
#Y VY V VÐ{YD G PD F $LF17\ SUD‘P! $D7P1\1WG5[H 8\! NDO NDOHQ S,I\Q
1.51. When he whose power is incomprehensible, had thus produced the universe and men, he disappeared in
himself, repeatedly suppressing one period by means of the other.

\GD V GHYDH MDJLW5 WG{ #Y FHÐWH MJW \GD 6YLSLW ]D1W $7PD WGD VY LQP,OLW
1.52. When that divine one wakes, then this world stirs; when he slumbers tranquilly, then the universe sinks to
sleep.
WL6PQ 6YLSLW WX 6Y6ZH NP5 $7PDQ! ]U,LU>! 6YNP5B\DH LQYW51WH PQ] F *ODLQP ?›LW
1.53. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions
and mind becomes inert.
\XJSW WX ¾O,\1WH \GD WL6PQ PKD7PLQ WGD $\ VY5 8WD7PD VXR 6YLSLW LQY5W!
1.54. When they are absorbed all at once in that great soul, then he who is the soul of all beings sweetly
slumbers, free from all care and occupation.
WPDH $\ WX VPDLÍ7\ LFU LWÑLW V L1²\! Q F 6Y NeÇWH NP5 WGD 7‘DPLW P8LW5W!
1.55. When this (soul) has entered darkness, it remains for a long time united with the organs (of sensation), but
performs not its functions; it then leaves the corporeal frame.
\GD $>XPDL¥NDH 87YD E,M 6ZDÓX FLU >X F VPDLY]LW VVÐV WGD P8LW LYPX LW
1.56. When, being clothed with minute particles (only), it enters into vegetable or animal seed, it then assumes,
united (with the fine body), a (new) corporeal frame.
#Y V MD€W 6Y½DB\DP G VY FU $FUP VM,Y\LW F $MÔ ¾PDS\LW F $9\\!
1.57. Thus he, the imperishable one, by (alternately) waking and slumbering, incessantly revivifies and destroys
this whole movable and immovable (creation).
G ]DÒ WX N‰7YD $VD( PDP #Y 6Y\P $DLGW! LYL[YG{ €DK\DP $DV PU,LF $G,vV 7Y $K PXQ,Q
1.58. But he having composed these Institutes (of the sacred law), himself taught them, according to the rule, to
me alone in the beginning; next I (taught them) to Mariki and the other sages.
#WG{ YDH $\ JX! ]DÒ ÍDYL\ \7\]HVW! #W¬i LK P¢DH $L[MJH VY5P # DH $LRO PXLQ!
1.59. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from
me.
WWV WZD V WHQ ‹DH PKL 5 PQXQD JX! WDQ $ÂY,G{ ? ,Q VYD5Q ¾,WD7PD Í8\WDP LW
1.60. Then that great sage Bhrigu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages,
’Listen!’
6YD\ XY6\ $6\ PQDH! I{Y=\D PQYDH $SUH VÐY1W! ¾MD! 6YD! 6YD PKD7PDQDH PKD $DHMV!
1.61. Six other high-minded, very powerful Manus, who belong to the race of this Manu, the descendant of the
Self-existent (Svayambhu), and who have severally produced created beings,
6YDUDHLF ] F ¢P] F WDPVDH U(YWV WZD FD@X ] F PKDWHMD LYY6YW VXW #Y F

1.62. (Are) Svarokisha, Auttami, Tamasa, Raivata, Kakshusha, possessing great lustre, and the son of Vivasvat.
6YD\ XY $ D! V» #WH PQYDH 8LUWHMV! 6YH 6YH $1WUH VY5P GP 7SD $SX] FU $FUP
1.63. These seven very glorious Manus, the first among whom is Svayambhuva, produced and protected this
whole movable and immovable (creation), each during the period (allotted to him).
LQPH D G] F $ÐD( F NDÑD L¥]W WX WD! NOD L¥]W NOD PXÖW5! 6\DG{ $KDHUD¥ WX WDYW!
1.64. Eighteen nimeshas (twinklings of the eye, are one kashtha), thirty kashthas one kala, thirty kalas one
muhurta, and as many (muhurtas) one day and night.
$KDHUD¥H LY MWH V8\DH5
PDQX G(LYNH UDL¥! 6Y½D\ 8WDQD FHÐD\( NP5>DP $K!
1.65. The sun divides days and nights, both human and divine, the night (being intended) for the repose of
created beings and the day for exertion.
LS¦\H UDL¥ $KQ, PDV! ¾LY DJV WX S@\DH! NP5 FHÐD6Y $K! N‰ >! ]XŠ! 6Y½D\ ]Y5U,
1.66. A month is a day and a night of the manes, but the division is according to fortnights. The dark (fortnight)
is their day for active exertion, the bright (fortnight) their night for sleep.
G(YH UDL¥ $KQ, Y ¾LY DJV W\DH! SXQ! $KV W¥ GJ\Q UDL¥! 6\DG{ GL@>D\QP
1.67. A year is a day and a night of the gods; their division is (as follows): the half year during which the sun
progresses to the north will be the day, that during which it goes southwards the night.
ÂDÚ6\ WX @SDK6\ \W ¾PD> VPDVW! #N(N]DH \XJDQD WX ‘P]V WQ LQEDH[W
1.68. But hear now the brief (description of) the duration of a night and a day of Brahman and of the several
ages (of the world, yuga) according to their order.
F7YD\D5Õ! VKÔDL> YVD5>D WW N‰W \XJP W6\ WDYW ]W, V;\D V;\D]] F WZDLY[!
1.69. They declare that the Krita age (consists of) four thousand years (of the gods); the twilight preceding it
consists of as many hundreds, and the twilight following it of the same number.
WUH X V V;\H X V V;\D]H X F L¥ X #NDSD\HQ YW51WH VKÔDL> ]WDLQ F
1.70. In the other three ages with their twilights preceding and following, the thousands and hundreds are
diminished by one (in each).
\G{ #WW SLUV2\DWP $DGDY #Y FWX\X5JP
#WG{ ´DG]VDKÔ GHYDQD \XJP &\WH
1.71. These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are
called one age of the gods.
G(LYNDQD \XJDQD WX VKÔ SLUV2\\D ÂDÚP #NP $KU{ `H\ WDYW,v UDL¥P #Y F
1.72. But know that the sum of one thousand ages of the gods (makes) one day of Brahman, and that his night
has the same length.

WG{ Y( \XJVKÔD1W ÂDÚ SX^\P $KU{ LY¨! UDL¥ F WDYW,P #Y WH $KDHUD¥LYGDH MQD!
1.73. Those (only, who) know that the holy day of Brahman, indeed, ends after (the completion of) one
thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of) days
and nights.
W6\ VDH $K LQ5]6\ $1WH ¾VX»! ¾LWEX;\WH ¾LWEX­] F VMLW PQ! VG{ $VG{ $7PNP
1.74. At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is
both real and unreal.
PQ! VLÐ LYNeÇWH FDH PDQ LVV@\D $DND] MD\WH W6PDW W6\ ]%G JX> LY¨!
1.75. Mind, impelled by (Brahman’s) desire to create, performs the work of creation by modifying itself, thence
ether is produced; they declare that sound is the quality of the latter.
$DND]DW WX LYNeYD5>DW VY5J1[YK! ]XLF! EOYD_ MD\WH YD\X! V Y( 6S]5 JX>DH PW!
1.76. But from ether, modifying itself, springs the pure, powerful wind, the vehicle of all perfumes; that is held
to possess the quality of touch.
YD\DHU{ $LS LYNeYD5>DG{ LYUDHLF >X WPDHQXGP -\DHLWU{ 7S WH D6YW WG{ ÈS JX>P &\WH
1.77. Next from wind modifying itself, proceeds the brilliant light, which illuminates and dispels darkness; that
is declared to possess the quality of colour;
-\DHLW ] F LYNeYD5>DG{ $DSDH UV JX>D! 6PWD! $¯ DH J1[ JX>D 8LPU{ 7\H D VLÐU{ $DLGW!
1.78. And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth
which has the quality of smell; such is the creation in the beginning.
\G{ ¾DJ ´DG]VDKÔP LGW G(LYN \XJP WG{ #NV»LW JX> P1Y1WUP K &\WH
1.79. The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventyone,
(constitutes what) is here named the period of a Manu (Manvantara).
P1Y1WUD^\V2\DLQ VJ5! VKDU #Y F ‘,I¸ Y #WW NeÇWH SUPHÑ, SXQ! SXQ!
1.80. The Manvantaras, the creations and destructions (of the world, are) numberless; sporting, as it were,
Brahman repeats this again and again.
FWX SDW VNODH [P5! V7\ F #Y N‰WH \XJH Q $[PH5>
$JP! N] LFQ PQX \DQ ¾LW YW5WH
1.81. In the Krita age Dharma is four-footed and entire, and (so is) Truth; nor does any gain accrue to men by
unrighteousness.
WUH Y $DJPDG{ [P5! SDG]V 7Y $YUDHLSW! FD(LUN $QW PD\DL U{ [P5] F $S(LW SDG]!
1.82. In the other (three ages), by reason of (unjust) gains (agama), Dharma is deprived successively of one
foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by one
fourth (in each).

$UDHJD! VY5LV­DZD5] FWXY5 5]W $\X ! N‰WH ¥HWDLG X ÛH D $D\XU{ ÝVLW SDG]!
1.83. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krita age, but in
the Treta and (in each of) the succeeding (ages) their life is lessened by one quarter.
YHG ‹P $D\XU{ P7\D5QDP $DL] ] F #Y NP5>DP O17\QX\XJ ODHNH ¾ DY] F ]U,LU>DP
1.84. The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (supernatural)
power of embodied (spirits) are fruits proportioned among men according to (the character of) the age.
$1\H N‰W\XJH [PD5V ¥HWD\D ´DSUH $SUH $1\H NLO\XJH Q†>D \XJÝDVDQXÈSW!
1.85. One set of duties (is prescribed) for men in the Krita age, different ones in the Treta and in the Dvapara,
and (again) another (set) in the Kali, in a proportion as (those) ages decrease in length.
WS! SU N‰W\XJH ¥HWD\D `DQP &\WH ´DSUH \`P #YDÕU{ GDQP #N NOD( \XJH
1.86. In the Krita age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine)
knowledge, in the Dvapara (the performance of) sacrifices, in the Kali liberality alone.
VY56\ $6\ WX VJ56\ JXL» $Z V PKD XLW! PXR EDÕ AÇ SœDQD SZjPD5^\N/S\W
1.87. But in order to protect this universe He, the most resplendent one, assigned separate (duties and)
occupations to those who sprang from his mouth, arms, thighs, and feet.
$;\DSQP $;\\Q \MQ \DMQ WZD GDQ ¾LW€K F #Y ÂDÚ>DQDP $N/S\W
1.88. To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for
others, giving and accepting (of alms).
¾MDQD U@> GDQP -\D $;\\QP #Y F LY \H Y $¾VL‹] F @L¥\6\ VPDVW!
1.89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the
Veda), and to abstain from attaching himself to sensual pleasures;
S]8QD U@> GDQP -\D $;\\QP #Y F YL>.SZ NeV,G F Y(=\6\ N‰L P #Y F
1.90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money,
and to cultivate land.
#NP #Y WX ]8²6\ ¾ X! NP5 VPDLG]W #WH DP #Y Y>D5QD ]XÍ8 DP $QV8\\D
1.91. One occupation only the lord prescribed to the Sudra, to serve meekly even these (other) three castes.
A;Y QD HU{ PH;\WU! SXÇ ! SLUN,LW5W! W6PDQ PH;\WP 7Y $6\ PXRP ‹ 6Y\ XYD
1.92. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambhu) has declared
the purest (part) of him (to be) his mouth.
¢PDš ¯YDM -\HÑ DG{ ÂÚ>] F #Y [DU>DW VY56\ #Y $6\ VJ56\ [P5WDH ÂDÚ>! ¾ X!

1.93. As the Brahmana sprang from (Brahman’s) mouth, as he was the first-born, and as he possesses the Veda,
he is by right the lord of this whole creation.
W LK 6Y\ 8! 6YDG{ $D6\DW WSV W¼YD $LGWDH $VMW K9\ N9\DL YDÛD\ VY56\ $6\ F JX»\H
1.94. For the Self-existent (Svayambhu), having performed austerities, produced him first from his own mouth,
in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved.
\6\ $6\HQ VGD $ÌL1W K9\DLQ L¥LGY $DHNV! N9\DLQ F #Y LSWU! LN 8WP $L[N WW!
1.95. What created being can surpass him, through whose mouth the gods continually consume the sacrificial
viands and the manes the offerings to the dead?
8WDQD ¾DL>Q! ÍHÑD! ¾DL>QD EXL­M,LYQ! EXL­P7VX QUD! ÍHÑD QUH X ÂDÚ>D! 6PWD!
1.96. Of created beings the most excellent are said to be those which are animated; of the animated, those which
subsist by intelligence; of the intelligent, mankind; and of men, the Brahmanas;
ÂDÚ>H X F LY´DVDH LY´7VX N‰W EX­\! N‰W EXL­ X NWD5U! NW5 X ÂÚYHLGQ!
1.97. Of Brahmanas, those learned (in the Veda); of the learned, those who recognise (the necessity and the
manner of performing the prescribed duties); of those who possess this knowledge, those who perform them; of
the performers, those who know the Brahman.
7SL¢U{ #Y LY¾6\ P8LW5U{ [P56\ ]DÏW, V LK [PD5Z5P 7S¸DH ÂÚ 8\D\ N/SWH
1.98. The very birth of a Brahmana is an eternal incarnation of the sacred law; for he is born to (fulfil) the
sacred law, and becomes one with Brahman.
ÂDÚ>DH MD\PDQDH LK SLZ9\DP $L[MD\WH ÏU! VY5 8WDQD [P5NDH]6\ JX»\H
1.99. A Brahmana, coming into existence, is born as the highest on earth, the lord of all created beings, for the
protection of the treasury of the law.
VY 6Y ÂDÚ>6\ G \W LN LFW MJW,JW Í(Ñ HQ $L MQHQ G VY Y( ÂDÚ>DH $K5LW
1.100. Whatever exists in the world is, the property of the Brahmana; on account of the excellence of his origin
The Brahmana is, indeed, entitled to all.
6YP #Y ÂDÚ>DH XrH 6Y Y6WH 6Y GGDLW F $DQ]6\DG{ ÂDÚ>6\ X¡WH LK WUH MQD!
1.101. The Brahmana eats but his own food, wears but his own apparel, bestows but his own in alms; other
mortals subsist through the benevolence of the Brahmana.
W6\ NP5LYYHN $Z ]H D>DP $QXS8Y5]! 6YD\ XYDH PQXU{ [,PDQ G ]DÒP $N/S\W
1.102. In order to clearly settle his duties those of the other (castes) according to their order, wise Manu sprung
from the Self-existent, composed these Institutes (of the sacred Law).
LY¨ D ÂDÚ>HQ GP $;\HW9\ ¾\¤W! L]=\HB\] F ¾Y‹9\ V0\ { Q $1\HQ NHQ LFW

1.103. A learned Brahmana must carefully study them, and he must duly instruct his pupils in them, but nobody
else (shall do it).
G ]DÒP $[,\DQDH ÂDÚ>! ]LVW ÊW! PQ6 YD& GHKM(U{ LQ7\ NP5GDH (U{ Q LO3\WH
1.104. A Brahmana who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never
tainted by sins, arising from thoughts, words, or deeds.
SXQDLW SLr Y=\D] F V» V» SU $YUDQ SLZY,P $LS F #Y PD N‰7ÓDP #NDH $LS VDH $K5LW
1.105. He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone
deserves (to possess) this whole earth.
G 6Y67\\Q ÍHÑP G EXL­LYY[5QP G \]6\P $D\X \P G LQ!ÍH\V SUP
1.106. (To study) this (work) is the best means of securing welfare, it increases understanding, it procures fame
and long life, it (leads to) supreme bliss.
$L6PQ [PDH5
$LROHQ ‹DH JX> GDH D( F NP5>DP FWX>D5P $LS Y>D5QDP $DFDU] F #Y ]DÏW!
1.107. In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human)
actions and the immemorial rule of conduct, (to be followed) by all the four castes (varna).
$DFDU! SUPDH [P5! ÍXLW ‹! 6PDW5 #Y F W6PDG{ $L6PQ VGD \X‹DH LQ7\ 6\DG{ $D7PYDQ L´M!
1.108. The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred
tradition; hence a twice-born man who possesses regard for himself, should be always careful to (follow) it.
$DFDUDG{ LY&\XWDH LY¾DH Q YHG OP $ÌXWH $DFDUH> WX V\X‹! V0S8>5 O DM YHW
1.109. A Brahmana who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly
follows it, will obtain the full reward.
#YP $DFDUWDH fÐ{YD [P56\ PXQ\DH JLW VY56\ WSVDH P8OP $DFDU MJÕ! SUP
1.110. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct
to be the most excellent root of all austerity.
MJW] F VPX7SL¢ V6NDULYL[P #Y F ÊWF\D5 SFDU F ÓDQ6\ F SU LYL[P
1.111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful
behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher’s house),
GDUDL[JPQ F #Y LYYDKDQD F O@>P PKD\`LY[DQ F ÍD­N/S F ]DÏWP
1.112. (The law of) marriage and the description of the (various) marriage-rites, the regulations for the great
sacrifices and the eternal rule of the funeral sacrifices,
Y¢,QD O@> F #Y ÓDWN6\ ÊWDLQ F Ø\ $ Ø\ F ]D(F F ²9\D>D ]XL­P #Y F
1.113. The description of the modes of (gaining) subsistence and the duties of a Snataka, (the rules regarding)
lawful and forbidden food, the purification of men and of things,

Ò,[P5 \DHJ WDS6\ PDH@ V1\DVP #Y F UD`] F [P5P $LRO ND\D5>D F LYLQ>5\P
1.114. The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of)
renouncing the world, the whole duty of a king and the manner of deciding lawsuits,
VDL@¾Ì LY[DQ F [P Ò, SXV\DHU{ $LS LY DJ[P 8W F N^TNDQD F ]DH[QP
1.115. The rules for the examination of witnesses, the laws concerning husband and wife, the law of
(inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns,
Y(=\ ]8² SFDU F VN,>D5QD F V YP $DSG{ [P F Y>D5QD ¾D\LË¢ LYL[ WZD
1.116. (The law concerning) the behaviour of Vaisyas and Sudras, the origin of the mixed castes, the law for all
castes in times of distress and the law of penances,
VVDUJPQ F #Y L¥LY[ NP5 V YP LQ!ÍH\V NP5>D F JX> GDH SU,@>P
1.117. The threefold course of transmigrations, the result of (good or bad) actions, (the manner of attaining)
supreme bliss and the examination of the good and bad qualities of actions,
GH][PD5Q MDLW[PD5Q NeO[PD] F ]DÏWDQ SD ^I J>[PD] F ]DÒH $L6P¸ ‹YDQ PQX!
1.118. The primeval laws of countries, of castes (gati), of families, and the rules concerning heretics and
companies (of traders and the like)- (all that) Manu has declared in these Institutes.
\ZD GP ‹YDQ ]DÒ SXUD SÐDH PQXU{ P\D WZD G \8\P $3\ PW VND]DW LQEDH[W
1.119. As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the
(whole work) from me.

Chapter 2
LY´L¯! VHLYW! VL¯U{ LQ7\P $´H UDLJL ! ×G\HQ $B\QX`DWDH \DH [P5V W LQEDH[W
2.1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the
virtuous, who are ever exempt from hatred and inordinate affection.
NDPD7PWD Q ¾]6WD Q F #Y K $67\NDPWD ND0\DH LK YHGDL[JP! NP5\DHJ] F Y(LGN!
2.2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be
found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions,
prescribed by the Veda.
VN/S P8O! NDPDH Y( \`D! VN/S V YD! ÊWDLQ \P[PD5] F VYH5
VN/SMD! 6PWD!
2.3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in
consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all
stated to be kept through the idea that they will bear fruit.
$NDP6\ L‘\D ND LFG{ f=\WH Q K NLK5 LFW \G{ \¬i LK NeÇWH LN LFW WW WW NDP6\ FHLÐWP
2.4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it
is (the result of) the impulse of desire.
WH X V0\J YW5PDQDH J›7\PUODHNWDP \ZD VNL/SWD] F K VYD5Q NDPDQ VPÌXWH
2.5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless state and
even in this (life) obtains (the fulfilment of) all the desires that he may have conceived.
YHGDH $LRODH [P5P8O 6PLW ],OH F WL´GDP $DFDU] F #Y VD[8QDP $D7PQV WXLÐU{ #Y F
2.6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those
who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction.
\! N] LFW N6\ LFG{ [PDH5
PQXQD SLUN,LW5W! V VYDH5
$L LKWDH YHGH VY5`DQP\DH LK V!
2.7. Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for
that (sage was) omniscient.
VY WX VPYHØ\ G LQLRO `DQF@X D ÍXLW¾DPD^\WDH LY´DQ 6Y[PH5
LQLY]HW Y(
2.8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the
authority of the revealed texts, be intent on (the performance of) his duties.
ÍXLW 6PLW LGW [P5P $QXLWÑQ LK PDQY! K N,LW5P $YD½DHLW ¾H7\ F $QX¢P VXRP
2.9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in
this (world) and after death unsurpassable bliss.
ÍXLWV WX YHGDH LY`H\DH [P5]DÒ WX Y( 6PLW! WH VYD5ZH5
Y $P,PD6\H WDB\D [PDH5
LK LQE5 D(

2.10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those
two must not be called into question in any matter, since from those two the sacred law shone forth.
\DH $YP1\HW WH P8OH KHWX]DÒDÍ\DG{ L´M! V VD[XL U{ ELK ND\DH5
QDL6WNDH YHGLQ1GN!
2.11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources
(of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.
YHG! 6PLW! VGDFDU! 6Y6\ F L¾\P $D7PQ! #WF FWXLY5[ ¾DÕ! VD@DG{ [P56\ O@>P
2.12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be
visibly the fourfold means of defining the sacred law.
$Z5 NDPH Y $V‹DQD [P5`DQ LY[,\WH [P LM`DVPDQDQD ¾PD> SUP ÍXLW!
2.13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and
to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is
the revelation (Sruti).
ÍXLW´([ WX \¥ 6\DW W¥ [PD5Y D( 6PWD( DY $LS LK WD( [PD( 5 V0\J ‹D( PQ,L L !
2.14. But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the
wise (to be) valid law.
LGWH $QXLGWH F #Y VP\D;\XL WH WZD VY5ZD YW5WH \` LW \ Y(LGN, ÍXLW!
2.15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before
he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts.
LQ HN $LG =P]DQ $1WDH P·(U{ \6\ LGWDH LYL[! W6\ ]DÒH $L[NDUDH $L6P_ `H\DH Q $1\6\ N6\
LFW
2.16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation
(Garbhadhana) and ending with the funeral rite (Antyeshti) is prescribed, while sacred formulas are being
recited, is entitled (to study) these Institutes, but no other man whatsoever.
VU6YW, f]´7\DHU{ GHYQ DHU{ \G{ $1WUP W GHYLQLP5W GH] ÂÚDYW ¾F@WH
2.17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the
(sages) call Brahmavarta.
WL6PQ GH]H \ $DFDU! SDU0S\5‘PDJW! Y>D5QD V $1WUDODQD V VGDFDU &\WH
2.18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes
(varna) and the mixed (races) of that country, is called the conduct of virtuous men.
NeÇ@H¥ F P76\D] F S DOD! ]8UVHQND! # ÂÚL 5GH]DH Y( ÂÚDYWD5G{ $Q1WU!
2.19. The plain of the Kurus, the (country of the) Matsyas, Pankalas, and Surasenakas, these (form), indeed, the
country of the Brahmarshis (Brahmanical sages, which ranks) immediately after Brahmavarta.

#WG{ GH]¾V8W6\ VND]DG{ $€M1PQ! 6Y 6Y FLU¥ L]@HUQ SLZ9\D VY5PDQYD!
2.20. From a Brahmana, born in that country, let all men on earth learn their several usages.
LKPYG{ LY1;\\DHU{ P;\ \W ¾DJ LYQ]QDG{ $LS ¾7\J #Y ¾\DJDF F P;\GH]! ¾N,LW5W!
2.21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Prayaga and
to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesa (the central
region).
$D VPX²DW WX Y( S8YD5G{ $D VPX²DF F SLËPDW W\DHU{ #Y $1WU LJ\DH5U{
$D\D5YW LY¨U{ EX[D!
2.22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the
western oceans, the wise call Aryavarta (the country of the Aryans).
N‰ >VDUV WX FULW PJDH \¥ 6Y DYW! V `H\DH \L`\DH GH]DH 0OH›GH]V 7Y $W! SU!
2.23. That land where the black antelope naturally roams, one must know to be fit for the performance of
sacrifices; (the tract) different from that (is) the country of the Mlekkhas (barbarians).
#WD> L´MDW\DH GH]DQ VÍ\HUQ ¾\¤W! ]8²V WX \L6PQ NL6PQ YD LQYVHG{ YL¢NL]5W!
2.24. Let twice-born men seek to dwell in those (above-mentioned countries); but a Sudra, distressed for
subsistence, may reside anywhere.
# D [P56\ YDH \DHLQ! VPDVHQ ¾N,LW5WD V Y] F $6\ VY56\ Y>5[PD5Q LQEDH[W
2.25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe;
learn (now) the duties of the castes (varna).
Y(LGN(! NP5L ! SX^\(U{ LQ HNDLGU{ L´M1PQDP ND\5! ]U,UV6NDU! SDYQ! ¾H7\ F K F
2.26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be
performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death.
JD ( 5U{ KDHP(U{ MDWNP5 FD(I PD(¡, LQE1[Q(! E(LMN JDL 5N F #QDH L´MDQDP $SP-\WH
2.27. By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the
Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the taint, derived
from both parents, removed from twice-born men.
6YD;\D\HQ ÊW(U{ KDHP(V ¥(LY HQ -\\D VXW(! PKD\`(] F \`(] F ÂDÚ, \ L‘\WH WQX!
2.28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the
(acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation
of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman.
¾D { QDL Y[5QDW SXVDH MDWNP5 LY[,\WH P·YW ¾D]Q F $6\ LKU^\ P[X VLS5 DP
2.29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while
sacred formulas are being recited, he must be fed with gold, honey, and butter.

QDP[H\ G]0\D WX ´DG=\D YD $6\ NDU\HW SX^\H LWZD( PXÖWH5
YD Q@¥H YD JX>DL1YWH
2.30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the
tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation.
Pš/\ ÂDÚ>6\ 6\DW @L¥\6\ EODL1YWP Y(=\6\ [QV\X‹ ]8²6\ WX MXJXL3VWP
2.31. Let (the first part of) a Brahmana’s name (denote something) auspicious, a Kshatriya’s be connected with
power, and a Vaisya’s with wealth, but a Sudra’s (express something) contemptible.
]P5YG{ ÂDÚ>6\ 6\DG{ UD`DH U@DVPL1YWP Y(=\6\ SXLÐ V\X‹ ]8²6\ ¾H \V\XWP
2.32. (The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word)
implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting
service.
Ò,>D VXR P $‘Û LY6SÐ $Z PQDHKUP Pš/\ G, 5Y>5 $1WP $D],YD5G $L [DQYW
2.33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning,
be pleasing and auspicious, end in long vowels, and contain a word of benediction.
FWXZH5
PDLV NW59\ L]]DHU{ LQ ‘P> JKDW ÑH $¸¾D]Q PDLV \G{ YD Ð PšO NeOH
2.34. In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in
the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony
required by (the custom of) the family.
F8IDNP5 L´MDW,QD VYH5
DP #Y [P5W! ¾ZPH $%GH WW,\H YD NW59\ ÍXLWFDHGQDW
2.35. According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the sake
of spiritual merit, by all twice-born men in the first or third year.
J D5ÐPH $%GH NeY,5W ÂDÚ>6\ SQD\QP J D5G{ #NDG]H UD`DH J D5W WX ´DG]H LY]!
2.36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the
eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.
ÂÚYF5V NDP6\ ND\DH5
LY¾6\ S PH UD`DH EO $LZ5Q! ÑH Y(=\6\ K $LZ5QDH $ÐPH
2.37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth
(year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya
who longs for (success in his) business in the eighth.
$D DHG]DG{ ÂDÚ>6\ VDLY¥, Q $LWYW5WH $D ´DLY]DW @¥E1[DHU{ $D FWXLY]WHU{ LY]!
2.38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth
year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the
completion of the twenty-fourth.
$W A;Y ¥\DH $3\HWH \ZDNDOP $V6N‰WD! VDLY¥,SLWWD ÊD7\D Y17\D\5LYJLK5WD!

2.39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time,
become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans.
Q #W(U{ $S8W(U{ LYL[YG{ $DS LS LK NLK5 LFW ÂDÚDQ \D(QD] F VE1[DQ Q $FUHG{ ÂDÚ>! VK
2.40. With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times
of distress, form a connexion either through the Veda or by marriage.
ND >5 UD(UY ED6WDLQ FPD5L> ÂÚFDLU>! YV,U¸ $DQXS89\H5>
]D> @D(P $LYNDLQ F
2.41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes,
spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.
PD(¡, L¥YW VPD ÎØ>D ND\D5 LY¾6\ PHROD @L¥\6\ WX PD(Y,5 -\D Y(=\6\ ]>WD1WY,
2.42. The girdle of a Brahmana shall consist of a of a triple cord of Munga grass, smooth and soft; (that) of a
Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.
PX¡DOD H WX NW59\D! Ne] $=P1WN E/YM(! L¥YWD €L1ZQD #NHQ L¥L ! S L U{ #Y YD
2.43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and
Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the
family).
NDSD5VP SY,W 6\DG{ LY¾6\ A;Y5YW L¥YW ]> V8¥P\ UD`DH Y(=\6\ $LYNVD(L¥NP
2.44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of
three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.
ÂDÚ>DH E(/Y SDOD]D( @L¥\DH YDT RDLGUD( S(OY $¨0EUD( Y(=\DH G^IDQ $K5L1W [P5W!
2.45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or
Khadira; (and) a Vaisya, of Pilu or Udumbara.
NH]DL1WNDH ÂDÚ>6\ G^I! ND\5! ¾PD>W! OODTVL0PWDH UD`! 6\DW WX QDVDL1WNDH LY]!
2.46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to
reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose.
?MYV WH WX VYH5
6\XU{ $Ê>D! VD(0\ G]5QD! $QX´HJNUD Q†>D V 7YFDH $QL”©L WD!
2.47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their
bark perfect, unhurt by fire.
¾LWJÛ L3VW G^IP S6ZD\ F D6NUP ¾GL@> SU,7\ $L” FUHG{ (@ \ZDLYL[
2.48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning
his right hand towards it, (the student) should beg alms according to the prescribed rule.
YW S8Y FUHG{ (@P SQ,WDH L´MDH¢P! YQ P;\ WX UDM1\DH Y(=\V WX YG{ ¢UP

2.49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya,
placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).
PDWU YD 6YVDU YD PDWXU{ YD LJQ,v LQMDP L @HW L @DP ¾ZP \D F #Q Q $YPDQ\HW
2.50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other)
female who will not disgrace him (by a refusal).
VPD×7\ WX WG{ (@ \DYG¸P $PD\\D LQYH JXUYH $Ì,\DG{ $DF0\ ¾D {PXR! ]XLF!
2.51. Having collected as much food as is required (from several persons), and having announced it without
guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water.
$D\X \ ¾D { PXRDH XrH \]6\ GL@>D PXR! LÍ\ ¾7\ { PXRDH XrH ?W XrH ÛXG { PXR!
2.52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he
turns to the west; truthfulness, if he faces the east.
S6S=\ L´MDH LQ7\P $¸P $ DW VPDLKW! XŒYD F S6S]HW V0\J $L¯! RDLQ F V6S]HW
2.53. Let a twice-born man always eat his food with concentrated mind, after performing an ablution; and after
he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head).
S8M\HG{ $]Q LQ7\P $ DF F #WG{ $Ne7V\Q fÐ{YD × \HW ¾V,GHF F ¾LWQ1GHF F VY5]!
2.54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, show a
pleased face, and pray that he may always obtain it.
S8LMW Û]Q LQ7\ EOP AM F \›LW $S8LMW WX WG{ X‹P \ QD]\HG{ GP
2.55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them
both.
Q L›Ð N6\ LFG{ G DQ Q $ DG{ #WW WZD $1WUD Q F #Y $7\]Q Ne\D5Q Q F L›Ð! .Y LFG{
ÊMHW
2.56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him
not over-eat himself, nor go anywhere without having purified himself (after his meal).
$Q $DUDH*\P $QD\X \P $6Y*\ F $LW DHMQP $SX^\ ODHNLYL´Ð W6PDW WW SLUYM5\HW
2.57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of)
spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.
ÂDÚH> LY¾V W,ZH5Q
LQ7\NDOP S6S]HW ND\ ¥(GL]NDB\D YD Q LS¦\H> NGD FQ
2.58. Let a Brahmana always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that
sacred to Ka (Pragapati), or out of (that) sacred to the gods, never out of that sacred to the manes.
$šbÑP8O6\ WOH ÂDÚ W,Z ¾F@WH ND\P $šbLOP8OH $€H GHY LS¦\ W\DHU{ $[!

2.59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the (little)
finger (the tirtha) sacred to Ka (Pragapati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and
that below (between the index and the thumb, the tirtha) sacred to the manes.
L¥U{ $DFDPHG{ $S! S8Y L´! ¾P-\DW WWDH PXRP RDLQ F #Y 6S]HG{ $L¯U{ $D7PDQ L]U #Y F
2.60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the
head), (the seat of) the soul and the head.
$Q >DL U{ $ HQDL U{ $L¯V W,ZH5Q
[P5LYW ]D(F 3VX! VY5GD $FDPHG{ #ND1WH ¾D* G { PXR!
2.61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither
hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north.
תDL ! S8\WH LY¾! N^4JDL V WX 8LPS! Y(=\DH $L¯! ¾DL]WDL V WX ]8²! 6SÐDL U{ $1WW!
2.62. A Brahmana is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya
by water taken into his mouth, (and) a Sudra by water touched with the extremity (of his lips).
­WH GL@QH SD>DY SY,W, &\WH L´M! V9\H ¾DF,QDY,W, LQY,W, N^4VœQH
2.63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress,
passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed
under it, rests on the right shoulder, he is called) prakinavitin; and nivitin when it hangs down (straight) from
the neck.
PHRODP $LMQ G^IP SY,W NP^IOXP $3VX ¾D6\ LYQÐDLQ J},W $1\DLQ P·YW
2.64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot
he must throw into water, when they have been damaged, and take others, reciting sacred formulas.
NH]D1W! DHI]H Y H5
ÂDÚ>6\ LY[,\WH UDM1\E1[DHU{ ´DLY]H Y(=\6\ xL[NH PW!
2.65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year (from
conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that.
$PL·ND WX ND\D5 \ Ò,>DP $DYG{ $]H W! V6NDUDZ ]U,U6\ \ZDNDO \ZD‘PP
2.66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at
the proper time and in the proper order, but without (the recitation of) sacred texts.
Y(YDLKNDH LYL[! Ò,>D V6NDUDH Y(LGN! 6PW! SLWVHYD JXUD( YDVDH JKDZDH5
$L” SLUL‘\D
2.67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation),
serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the
same) as the (daily) worship of the sacred fire.
# ¾DH‹DH L´MDW,QDP $D(SQD\LQNDH LYL[! 7SL¢ 9\¡N! SX^\! NP5\DHJ LQEDH[W
2.68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and
sanctifies; learn (now) to what duties they must afterwards apply themselves.

SQ,\ JXÇ! L] \ L]@\HW ]D(FP $DLGW! $DFDUP $L”ND\ F V;\D SDVQP #Y F
2.69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal
purification, of conduct, of the fire-worship, and of the twilight devotions.
$;\H \PD>V 7Y $DFD1WDH \ZD]DÒP G { PXR! ÂÚD¡LO N‰WDH $;\D3\DH O X YDVD LMW L1²\!
2.70. But (a student) who is about to begin the Study (of the Veda), shall receive instruction, after he has sipped
water in accordance with the Institutes (of the sacred law), has made the Brahmangali, (has put on) a clean
dress, and has brought his organs under due control.
ÂÚDU0 H $YVDQH F SDGD( €DÛD( JXUDH! VGD VK7\ K6WDY $;\H\ V LK ÂÚD¡LO! 6PW!
2.71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher,
(and) he must study, joining his hands; that is called the Brahmangali (joining the palms for the sake of the
Veda).
9\7\6W SDL>QD ND\5P SV€K> JXUDH! V9\HQ V9\! 6¾Ð9\DH GL@>HQ F GL@>!
2.72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the
right (foot) with his right (hand).
$;\H \PD> WX JXÇU{ LQ7\NDOP $WL1²W! $[, Y DH LW Â8\DG{ LYUDPDH $67Y LW F $UPHW
2.73. But to him who is about to begin studying, the teacher always unwearied, must say: Ho, recite! He shall
leave off (when the teacher says): Let a stoppage take place!
ÂÚQ! ¾>Y Ne\D5G{ $DGDY $1WH F VY5GD ÔY7\QDHN‰W S8Y SU6WDF F LY],\5LW
2.74. Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for)
unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away.
¾D. NÔDQ S\X5SDV,Q!
SLY¥(] F #Y SDLYW! ¾D>D\DP(V L¥L ! S8WV WW $DH NDUP $K5LW
2.75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass),
and sanctified by three suppressions of the breath (Pranayama), he is worthy (to pronounce) the syllable Om.
$NDU F $3\X NDU F P NDU F ¾MDSLW! YHG¥\DW LQU¨KG{ 8U{ XY! 6YU{ LW LW F
2.76. Pragapati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and
(the Vyahritis) Bhuh, Bhuvah, Svah.
L¥B\ #Y WX YHGHB\! SDG SDGP $©¨KW WG{ 7\FDH $6\D! VDLY¦\D! SUPHÑ, ¾MDSLW!
2.77. Moreover from the three Vedas Pragapati, who dwells in the highest heaven (Parameshthin), milked out
(as it were) that Rik-verse, sacred to Savitri (Savitri), which begins with the word tad, one foot from each.
#WG{ $@UP #WD F MSQ 9\D×LW S8LY5NDP V;\\DHU{ YHGLYG{ LY¾DH YHGSX^\HQ \X-\WH

2.78. A Brahmana, learned in the Veda, who recites during both twilights that syllable and that (verse),
preceded by the Vyahritis, gains the (whole) merit which (the recitation of) the Vedas confers.
VKÔN‰7YV 7Y $B\6\ ELKU{ #WW L¥N L´M! PKWDH $3\HQVDH PDVDW 7YFD Y $LKU{ LYPX&\WH
2.79. A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed
after a month even from great guilt, as a snake from its slough.
#W\D ?FD LYV\X‹! NDOH F L‘\\D 6Y\D ÂÚ @L¥\ LY= \DHLQU{ JK5>D \DLW VD[X X
2.80. The Brahmana, the Kshatriya, and the Vaisya who neglect (the recitation of) that Rik-verse and the timely
(performance of the) rites (prescribed for) them, will be blamed among virtuous men.
$DH NDU S8LY5NDV LWÔDH PKD9\D×W\DH $9\\D! L¥ SGD F #Y VDLY¥, LY`H\ ÂÚ>DH PXRP
2.81. Know that the three imperishable Mahavyahritis, preceded by the syllable Om, and (followed) by the
three-footed Savitri are the portal of the Veda and the gate leading (to union with) Brahman.
\DH $[,WH $K1\K1\HWD ¥,L> Y D5^\WL1²W! V ÂÚ SUP $B\HLW YD\X 8W! R P8LW5PDQ
2.82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman,
move as free as air, and assume an ethereal form.
#ND@U SU ÂÚ ¾D>D\DP! SU WS! VDLY¦\DV WX SU Q $L6W PD(QDW V7\ LYL] \WH
2.83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of)
austerity, but nothing surpasses the Savitri truthfulness is better than silence.
@UL1W VYD5 Y(LG.\DH MXKDHLW \MLW L‘\D! $@U ¨ NU `H\ ÂÚ F #Y ¾MDSLW!
2.84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable
(Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati).
LYL[\`DM MS\`DH LYL]ÐDH G]L U{ JX>(! SD]X! 6\DW ]WJX>! VDKÔDH PDQV! 6PW!
2.85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed
according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and
the mental (recitation of sacred texts) a thousand times.
\H SDN\`DV F7YDUDH LYL[\`VPL1YWD! VYH5
WH MS\`6\ NOD Q $K5L1W DHI],P
2.86. The four Pakayagnas and those sacrifices which are enjoined by the rules (of the Veda) are all together not
equal in value to a sixteenth part of the sacrifice consisting of muttered prayers.
M3\HQ #Y WX VLV;\HG{ ÂDÚ>DH Q $¥ V]\! Ne\D5G{ $1\Q Q YD Ne\D5Q P(¥DH ÂDÚ> &\WH
2.87. But, undoubtedly, a Brahmana reaches the highest goal by muttering prayers only; (whether) he perform
other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmana.
L1²\D>D LYFUWD LY \H Y $SKDLU X V\PH \¤P $DLWÑHG{ LY´DQ \1WD Y YDLMQDP

2.88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a
charioteer his horses.
#NDG] L1²\D^\DÕU{ \DLQ S8YH5
PQ,L >! WDLQ V0\N{ ¾YØ\DLP \ZDYG{ $QXS8Y5]!
2.89. Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due
order,
ÍDH¥ 7YN{ F@X , LMÜD QDLVND F #Y S P, SD\X S6Z K6W SDG YDN{ F #Y G]P, 6PWD
2.90. (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation,
hands and feet, and the (organ of) speech, named as the tenth.
EX­,L1²\DL> S # D ÍDH¥DG,1\QXS8Y5]! NP5 L1²\DL> S # D SD\X $G,LQ ¾F@WH
2.91. Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the
anus and the rest, organs of action.
#NDG] PQDH `H\ 6YJX>HQ \ $7PNP \L6PQ LMWH LMWDY #WD( YW! S ND( J>D(
2.92. Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when that
has been subdued, both those sets of five have been conquered.
L1²\D>D ¾VšHQ GDH P ?›7\V]\P VLQ\0\ WX WD1\HY WW! LVL­ LQJ›LW
2.93. Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt; but if he
keep them under complete control, he will obtain success (in gaining all his aims).
Q MDWX NDP! NDPDQDP S DHJHQ ]D0\LW KLY D N‰ >Y7PD5 Y 8\ #Y $L Y[5WH
2.94. Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed)
with clarified butter.
\] F #WDQ ¾D½X\DW VYD5Q \] F #WDQ NHYODV 7\MHW ¾DS>DW VY5NDPDQD SLU7\DJDH LYL] \WH
2.95. If one man should obtain all those (sensual enjoyments) and another should renounce them all, the
renunciation of all pleasure is far better than the attainment of them.
Q WZD #WDLQ ].\1WH VLQ\1WXP $VHY\D LY \H X ¾MXÐDLQ \ZD `DQHQ LQ7\]!
2.96. Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by
abstinence (from enjoyments) as by a constant (pursuit of true) knowledge.
YHGDV 7\DJ] F \`D] F LQ\PD] F WSDLV F Q LY¾¨Ð DY6\ LVL­ J›LW NLK5 LFW
2.97. Neither (the study of) the Vedas, nor liberality, nor sacrifices, nor any (self-imposed) restraint, nor
austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality).
ÍX7YD 6SÐ{YD F fÐ{YD F XŒYD ˜D7YD F \DH QU! Q × \LW *OD\LW YD V LY`H\DH LMW L1²\!
2.98. That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing,
on tasting and smelling (anything) neither rejoices nor repines.

L1²\D>D WX VYH5
D \ HN @ULW L1²\P WHQ $6\ @ULW ¾`D fWH! SDGDG{ Y GNP
2.99. But when one among all the organs slips away (from control), thereby (man’s) wisdom slips away from
him, even as the water (flows) through the one (open) foot of a (water-carrier’s) skin.
Y]H N‰7YD L1²\€DP V\0\ F PQV WZD VYD5Q VVD[\HG{ $ZD5Q $L@^YQ \DHJWV WQXP
2.100. If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without
reducing his body by (the practice) of Yoga.
S8YD V;\D MSDV LWÑHW VDLY¥,P $D $N5G]5QDW SLËPD WX VPDV,Q! V0\J ?@LY DYQDW
2.101. Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite
it), seated, in the evening until the constellations can be seen distinctly.
S8YD V;\D MSV LWÑQ Q(]P #QDH 9\SDHKLW SLËPDP WX VPDV,QDH PO KL1W LGYDN‰WP
2.102. He who stands during the morning twilight muttering (the Savitri), removes the guilt contracted during
the (previous) night; but he who (recites it), seated, in the evening, destroys the sin he committed during the
day.
Q LWÑLW WX \! S8YD Q SD6WH \] F SLËPDP V ]8²YG{ ELK ND\5! VY56PDG{ L´MNP5>!
2.103. But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just
like a Sudra, from all the duties and rights of an Aryan.
$SD VP,SH LQ\WDH Q(7\N LYL[P $DL6ZW! VDLY¥,P $3\[,\,W J7YD $U^\ VPDLKW!
2.104. He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near
water, retiring into the forest, controlling his organs and concentrating his mind.
YHG SNU>H F #Y 6YD;\D\H F #Y Q(7\NH Q $QXUDH[DH $67\Q;\D\H KDHPP·H X F #Y LK
2.105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion
of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for
a burnt oblation.
Q(7\NH Q $67\Q;\D\DH ÂÚV7¥ LK WW 6PWP ÂÚDÕLW ÕW SX^\P $Q;\D\ Y T{N‰WP
2.106. There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an
everlasting sacrifice offered to Brahman); at that the Veda takes the place of the burnt oblations, and it is
meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the
exclamation Vashat.
\! 6YD;\D\P $[,WH $%G LYL[QD LQ\W! ]XLF! W6\ LQ7\ @U7\H S\DH GL[ W P[X
2.107. For him who, being pure and controlling his organs, during a year daily recites the Veda according to the
rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow.
$”,1[Q (@F\D5P $[!]

2.108. Let an Aryan who has been initiated, (daily) offer fuel in the sacred fire, beg food, sleep on the ground
and do what is beneficial to this teacher, until (he performs the ceremony of) Samavartana (on returning home).
$DFD\5SX¥! ]XÍ8 XU{ `DQGDH [DLP5N! ]XLF! $D»! ]‹DH $Z5G! VD[X! 6YDH $;\D3\D G] [P5W!
2.109. According to the sacred law the (following) ten (persons, viz.) the teacher’s son, one who desires to do
service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person
connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money,
one who is honest, and a relative, may be instructed (in the Veda).
Q $SÐ! N6\ LFG{ Â8\DQ Q F $1\D\HQ S›W! MDQ¸ $LS LK PH[DY, MIYO ODHN $DFUHW
2.110. Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a person who
asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot.
$[PH5>
F \! ¾DK \] F $[PH5>
S›LW W\DHU{ $1\WU! ¾(LW LY´H YD $L[J›LW
2.111. Of the two persons, him who illegally explains (anything), and him who illegally asks (a question), one
(or both) will die or incur (the other’s) enmity.
[P5 $ZD( 5 \¥ Q 6\DWD ]XÍ8 D YD $LS WL´[D W¥ LY D Q Y»9\D ]X E,MP Y A UH
2.112. Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred
knowledge must not be sown, just as good seed (must) not (be thrown) on barren land.
LY \D #Y VP NDP PW59\ ÂÚYDLGQD $DS LS LK DHUD\D Q 7Y #QDP LU>H YSHW
2.113. Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in
barren soil.
LY D ÂDÚ>P #7\ $K ]HYL[V WH $L6P U@ PDP $V8\ND\ PD PDGDV WZD 6\D Y,\5Y¢PD
2.114. Sacred Learning approached a Brahmana and said to him: ’I am thy treasure, preserve me, deliver me not
to a scorner; so (preserved) I shall become supremely strong.’
\P #Y WX ]XLF LY DQ LQ\W ÂÚFDLU>P W6P( PD Â8LK LY¾D\ LQL[SD\ $ ¾PDLGQH
2.115. ’But deliver me, as to the keeper of thy treasure, to a Brahmana whom thou shalt know to be pure, of
subdued senses, chaste and attentive.’
ÂÚ \V 7Y $QQX`DWP $[,\DQDG{ $YD½X\DW V ÂÚ6WH\V\X‹DH QUN ¾LWS WH
2.116. But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the
Veda, and shall sink into hell.
OD(LNN Y(LGN YD $LS WZD $;\DL7PNP #Y YD $DGG,W \WDH `DQ W S8Y5P $L YDG\HW
2.117. (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to
worldly affairs, to the Veda, or to the Brahman.
VDLY¥,PD¥ VDUDH $LS YU LY¾! VX\L·W! Q $ \L·WV L¥YHGDH $LS VYD5], VY5LY‘\,

2.118. A Brahmana who completely governs himself, though he know the Savitri only, is better than he who
knows the three Vedas, (but) does not control himself, eats all (sorts of) food, and sells all (sorts of goods).
] Ne]O S›HW @¥E1[XP $QDP\P Y(=\ @HP VPDJ0\ ]8²P $DUDH*\P #Y F
2.127. Let him ask a Brahmana, on meeting him, after (his health, with the word) kusala, a Kshatriya (with the
word) anamaya, a Vaisya (with the word) kshema, and a Sudra (with the word) anarogya.
$YD&\DH G,L@WDH QDÅD \Y,\DQ $LS \DH YHW DH YW S8Y5N 7Y #QP $L D HW [P5LYW

2.128. He who has been initiated (to perform a Srauta sacrifice) must not be addressed by his name, even
though he be a younger man; he who knows the sacred law must use in speaking to such (a man the particle)
bhoh and (the pronoun) bhavat (your worship).
SUS¤, WX \D Ò, 6\DG{ $VE1[D F \DHLQW! WD Â8\DG{ YLW 7\HY VX JH LJLQ LW F
2.129. But to a female who is the wife of another man, and not a blood-relation, he must say, ’Lady’ (bhavati) or
’Beloved sister!’
PDWXOD] F LSW9\D] F Ï]XUDQ ?L7YMDH JXÈQ $VDY $KP LW Â8\DW ¾7\X7ZD\ \Y,\V!
2.130. To his maternal and paternal uncles, fathers-in-law, officiating priests, (and other) venerable persons, he
must say, ’I am N. N.,’ and rise (to meet them), even though they be younger (than himself).
PDWÏVD PDWXODQ, ÏÍ8U{ $Z LSWÏVD VS8-\D JXÇS¤,YW VPDV WD JXÇ D\5\D
2.131. A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a paternal aunt must be honoured
like the wife of one’s teacher; they are equal to the wife of one’s teacher.
ÄDWXU{ D\D5 SV€DÛD V Y>D5 $K1\K1\LS LY¾DH \ WX SV€DÛD `DLW VEL1[ \DHL W!
2.132. (The feet of the) wife of one’s brother, if she be of the same caste (varna), must be clasped every day; but
(the feet of) wives of (other) paternal and maternal relatives need only be embraced on one’s return from a
journey.
LSWXU{ LJ1\D PDWX] F -\D\6\D F 6YV\5LS PDWYG{ YL¢P $DLWÑHQ PDWD WDB\DH JU,\V,
2.133. Towards a sister of one’s father and of one’s mother, and towards one’s own elder sister, one must behave
as towards one’s mother; (but) the mother is more venerable than they.
G]D%G $2\ SD(UV2\ S D%G $2\ NOD WDP ¦\%GS8Y ÍDHL¥\D>D 6Y/SHQ $LS 6Y\DHLQ X
2.134. Fellow-citizens are called friends (and equals though one be) ten years (older than the other), men
practising (the same) fine art (though one be) five years (older than the other), Srotriyas (though) three years
(intervene between their ages), but blood-relations only (if the) difference of age be very small.
ÂDÚ> G]Y WX ]WY WX 8LPSP LSWD SX¥D( LYMDQ,\DG{ ÂDÚ>V WX W\DH! LSWD
2.135. Know that a Brahmana of ten years and Kshatriya of a hundred years stand to each other in the relation
of father and son; but between those two the Brahmana is the father.
LY¢ E1[XU{ Y\! NP5 LY D YLW S P, #WDLQ PD1\6ZDQDLQ JU,\DH \G{ \G{ ¢UP
2.136. Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but
each later-named (cause) is more weighty (than the preceding ones).
S DQD L¥ X Y>H5
X 8\DLV JX>YL1W F \¥ 6\X! VDH $¥ PDQ $K5! ]8²DH $LS G]P,v JW!
2.137. Whatever man of the three (highest) castes possesses most of those five, both in number and degree, that
man is worthy of honour among them; and (so is) also a Sudra who has entered the tenth (decade of his life).

FL‘>DH G]P,6Z6\ UDHLJ>DH DLU>! LÒ\D! ÓDWN6\ F UD`] F S1ZD GH\DH YU6\ F
2.138. Way must be made for a man in a carriage, for one who is above ninety years old, for one diseased, for
the carrier of a burden, for a woman, for a Snataka, for the king, and for a bridegroom.
WH D WX VPDYHWDQD PD1\D( ÓDWN SDLZ5YD( UDM ÓDWN\DH] F #Y ÓDWNDH QSPDQ DN{
2.139. Among all those, if they meet (at one time), a Snataka and the king must be (most) honoured; and if the
king and a Snataka (meet), the latter receives respect from the king.
SQ,\ WX \! L] \ YHGP $;\DS\HG{ L´M! V N/S V UK6\ F WP $DFD\ ¾F@WH
2.140. They call that Brahmana who initiates a pupil and teaches him the Veda together with the Kalpa and the
Rahasyas, the teacher (akarya, of the latter).
#NGH] WX YHG6\ YHGDšD1\LS YD SXQ! \DH $;\DS\LW Y£\Z5P SD;\D\! V &\WH
2.141. But he who for his livelihood teaches a portion only of the Veda, or also the Angas of the Veda, is called
the sub-teacher (upadhyaya).
LQ HN $G,LQ NPD5L> \! NUDHLW \ZDLYL[ V DY\LW F $¸HQ V LY¾DH JXÇU{ &\WH
2.142. That Brahmana, who performs in accordance with the rules (of the Veda) the rites, the Garbhadhana
(conception-rite), and so forth, and gives food (to the child), is called the Guru (the venerable one).
$*1\D[H\ SDN\`DQ $L”ÐDHP $LGNDQ PRDQ \! NUDHLW YWDH \6\ V W6\ ?L7YJ K &\WH
2.143. He who, being (duly) chosen (for the purpose), performs the Agnyadheya, the Pakayagnas, (and) the
(Srauta) sacrifices, such as the Agnishtoma (for another man), is called (his) officiating priest.
\ $DY>DH7\LYWZ ÂÚ>D ÍY>DY D( V PDWD V LSWD `H\V W Q ²bÛHW NGD FQ
2.144. That (man) who truthfully fills both his ears with the Veda, (the pupil) shall consider as his father and
mother; he must never offend him.
SD;\D\DQ G] $FD\5 $DFD\D5>D ]W LSWD VKÔ WX LSW†Q PDWD JD(UYH> $LWLU&\WH
2.145. The teacher (akarya) is ten times more venerable than a sub-teacher (upadhyaya), the father a hundred
times more than the teacher, but the mother a thousand times more than the father.
7SDGN ÂÚGD¥DHU{ JU,\DQ ÂÚG! LSWD ÂÚM1P LK LY¾6\ ¾H7\ F K F ]DÏWP
2.146. Of him who gives natural birth and him who gives (the knowledge of) the Veda, the giver of the Veda is
the more venerable father; for the birth for the sake of the Veda (ensures) eternal (rewards) both in this (life)
and after death.
NDPDQ PDWD LSWD F #Q \G{ 7SDG\WDH LPZ! V 8LW W6\ WD LY DG{ \G{ \DHQDY $L MD\WH
2.147. Let him consider that (he received) a (mere animal) existence, when his parents begat him through
mutual affection, and when he was born from the womb (of his mother).

$DFD\5V 7Y $6\ \D MDLW LYL[YG{ YHGSDUJ! 7SDG\LW VDLY¦\D VD V7\D VD $MUD $PUD
2.148. But that birth which a teacher acquainted with the whole Veda, in accordance with the law, procures for
him through the Savitri, is real, exempt from age and death.
$/S YD EÕ YD \6\ ÍXW6\ SNUDHLW \! WP $S,K JXÇ LY DW ÍXW SL‘\\D W\D
2.149. (The pupil) must know that that man also who benefits him by (instruction in) the Veda, be it little or
much, is called in these (Institutes) his Guru, in consequence of that benefit (conferred by instruction in) the
Veda.
ÂDÚ6\ M1PQ! NWD5 6Y[P56\ F ]DLVWD EDODH $LS LY¾DH Y­6\ LSWD YLW [P5W!
2.150. That Brahmana who is the giver of the birth for the sake of the Veda and the teacher of the prescribed
duties becomes by law the father of an aged man, even though he himself be a child.
$;\DS\DP $DV LSW†Q L]]XU{ $DLšUV! NLY! SX¥ND LW K YDF `DQHQ SLUJÛ WDQ
2.151. Young Kavi, the son of Angiras, taught his (relatives who were old enough to be) fathers, and, as he
excelled them in (sacred) knowledge, he called them ’Little sons.’
WH WP $Z5P $S›1W GHYDQ $DJW P1\Y! GHYD] F #WDQ VPH7\ AFXU{ 1\DD `DQWDH -\(Ñ @L¥\D>D WX Y,\5W! Y(=\DQD [D1\[QW! ]8²D>DP #Y M1PW!
2.155. The seniority of Brahmanas is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas
from wealth in grain (and other goods), but that of Sudras alone from age.
Q WHQ Y­DH YLW \HQD6\ SLOW L]U! \DH Y( \XYD $3\[,\DQV W GHYD! 6ZLYU LY¨!
2.156. A man is not therefore (considered) venerable because his head is gray; him who, though young, has
learned the Veda, the gods consider to be venerable.
\ZD NDÑP\DH K6W, \ZD FP5P\DH PJ! \] F LY¾DH $Q $[,\DQV ¥\V WH QDP LEÄLW
2.157. As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmana; those
three have nothing but the names (of their kind).

\ZD ^)DH $ O! Ò, X \ZD JD(U{ JLY F $ OD \ZD F $`H $ O GDQ WZD LY¾DH $Q ?FDH
$ O!
2.158. As a eunuch is unproductive with women, as a cow with a cow is unprolific, and as a gift made to an
ignorant man yields no reward, even so is a Brahmana useless, who (does) not (know) the Rikas.
$LKV\D #Y 8WDQD ND\ ÍH\DH $QX]DVQP YDN{ F #Y P[XUD ÎØ>D ¾\DH-\D [P5P ›WD
2.159. Created beings must be instructed in (what concerns) their welfare without giving them pain, and sweet
and gentle speech must be used by (a teacher) who desires (to abide by) the sacred law.
\6\ YD& PQV, ]X­H V0\*JX»H F VY5GD V Y( VY5P $YD½DHLW YHGD1W SJW OP
2.160. He, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward
which is conferred by the Vedanta.
Q $ÇWXG! 6\DG{ $DWDH5
$LS Q SU²DHK NP5 [,! \\D $6\ L´MWH YDFD Q $ODH.\D WDP G,U\HW
2.161. Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in
thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him from
gaining heaven.
V0PDQDG{ ÂDÚ>DH LQ7\P L´MHW LY DG{ Y $PW6\ Y F $ND {@HG{ $YPDQ6\ VY5GD
2.162. A Brahmana should always fear homage as if it were poison; and constantly desire (to suffer) scorn as
(he would long for) nectar.
VXR ÛYPW! ]HWH VXR F ¾LWEX;\WH VXR FULW ODHNH $L6P¸ $YP1WD LYQ=\LW
2.163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with
an easy mind walk here among men; but the scorner utterly perishes.
$QHQ ‘P\DHJHQ V6N‰W $7PD L´M! ]Q(! JXUD( YVQ VL QX\DG{ ÂÚDL[JLPN WS!
2.164. A twice-born man who has been sanctified by the (employment of) the means, (described above) in due
order, shall gradually and cumulatively perform the various austerities prescribed for (those who) study the
Veda.
WSDH LY]H (U{ LYLY[(U{ ÊW(] F LYL[FDHLGW(! YHG! N‰7ÓDH $L[J1W9\! V UK6\DH L´M1PQD
2.165. An Aryan must study the whole Veda together with the Rahasyas, performing at the same time various
kinds of austerities and the vows prescribed by the rules (of the Veda).
YHGP #Y VGD $B\6\HW WSV W36\Q L´MDH¢P! YHGDB\DVDH LK LY¾6\ WS! SUP K &\WH
2.166. Let a Brahmana who desires to perform austerities, constantly repeat the Veda; for the study of the Veda
is declared (to be) in this world the highest austerity for a Brahmana.
$D K #Y V QRD€HB\! SUP W3\WH WS! \! Ô*9\LS L´MDH $[,WH 6YD;\D\ ]L‹WDH $1YKP

2.167. Verily, that twice-born man performs the highest austerity up to the extremities of his nails, who, though
wearing a garland, daily recites the Veda in private to the utmost of his ability.
\DH $Q $[,7\ L´MDH YHGP $1\¥ NeÇWH ÍPP V M,Y¸ #Y ]8²7YP $D]X J›LW V $1Y\!
2.168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly study), soon
falls, even while living, to the condition of a Sudra and his descendants (after him).
PDWXU{ $€H $L[MQQ L´W,\ PD(L¡E1[QH WW,\ \`G,@D\D L´M6\ ÍXLWFDHGQDW
2.169. According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother,
the second (happens) on the tying of the girdle of Munga grass, and the third on the initiation to (the
performance of) a (Srauta) sacrifice.
W¥ \G{ ÂÚM1P $6\ PD(¡,E1[QLFLÙWP W¥ $6\ PDWD VDLY¥, LSWD 7Y $DFD\5 &\WH
2.170. Among those (three) the birth which is symbolised by the investiture with the girdle of Munga grass, is
his birth for the sake of the Veda; they declare that in that (birth) the Sivitri (verse) is his mother and the teacher
his father.
YHG¾GDQDG{ $DFD\ LSWU SLUF@WH Q ÛL6PQ \X-\WH NP5 LN_ LFG{ $D PD(L¡E1[QDW
2.171. They call the teacher (the pupil’s) father because he gives the Veda; for nobody can perform a (sacred)
rite before the investiture with the girdle of Munga grass.
Q $L 9\DKDU\HG{ ÂÚ 6Y[DLQQ\QDG{ ?WH ]8²H> LK VPV WDYG{ \DYG{ YHGH Q MD\WH
2.172. (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the
performance of funeral rites, since he is on a level with a Sudra before his birth from the Veda.
N‰W SQ\Q6\ $6\ ÊWDGH]QP \WH ÂÚ>DH €K> F #Y ‘PH> LYL[ S8Y5NP
2.173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually
learn the Veda, observing the prescribed rules.
\ 6\ LYLKW FP5 \W V8¥ \D F PHROD \DH G^IDH \W F YVQ WW WG{ $6\ ÊWH Y $LS
2.174. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the
initiation), the like (must again be used) at the (performance of the) vows.
VHYHW PDV WX LQ\PDQ ÂÚFDU, JXUD( YVQ VL¸\0\ L1²\€DP WSDHYL­ $Z5P $D7PQ!
2.175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling
all his organs, in order to increase his spiritual merit.
LQ7\ ÓD7YD ]XLF! Ne\D5G{ GHY ?L LSWWS5>P GHYWDB\F5Q F #Y VLPGD[DQP #Y F
2.176. Every day, having bathed, and being purified, he must offer libations of water to the gods, sages and
manes, worship (the images of) the gods, and place fuel on (the sacred fire).
YM5\HQ P[X PDV F J1[ PD/\ UVDQ LÒ\! ]X‹DLQ \DLQ VYD5L> ¾DL>QD F #Y LKVQP

2.177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women,
all substances turned acid, and from doing injury to living creatures.
$B\šP $¡Q FDØ>DHU{ SDQK{ F¥[DU>P NDP ‘DH[ F ODH F QW5Q J,WYDGQP
2.178. From anointing (his body), applying collyrium to his eyes, from the use of shoes and of an umbrella (or
parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments),
8W F MQYDG F SLUYDG WZD $QWP Ò,>D F ¾H@>DO0 P S DW SU6\ F $O0 DY
2.179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from
hurting others.
#N! ]\,W VY5¥ Q UHW! 6N1G\HW .Y LFW NDPD¬i LK 6N1G\Q UHWDH LKQL6W ÊWP $D7PQ!
2.180. Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his
manhood, breaks his vow.
6Y½H LVŒYD ÂÚFDU, L´M! ]X‘P $NDPW! ÓD7YD $N5P $F5L\7YD L¥! SXQU{ PDP 7\F MSHW
2.181. A twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship
the sun, and afterwards thrice mutter the Rik-verse (which begins), ’Again let my strength return to me.’
GNe0 VXPQVDH JDH]N‰W PL¢ND Ne]DQ $DKUHG{ \DYG{ $ZD5LQ (@ F $K $5K] FUHW
2.182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa grass, as much as may be required
(by his teacher), and daily go to beg food.
YHG \`(U{ $K,QDQD ¾]6WDQD 6YNP5VX ÂÚFD\D5KUHG{ (@ JKHB\! ¾\WDH $1YKP
2.183. A student, being pure, shall daily bring food from the houses of men who are not deficient in (the
knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful)
occupations.
JXUDH! NeOH Q L @HW Q `DLW NeO E1[X X $OD H 7Y $1\JHKDQD S8Y S8Y LYYM5\HW
2.184. Let him not beg from the relatives of his teacher, nor from his own or his mother’s blood-relations; but if
there are no houses belonging to strangers, let him go to one of those named above, taking the last-named first;
VY YDLS FUHG{ €DP S8Y5 ‹DQDP $V YH LQ\0\ ¾\WDH YDFP $L ]6WDV WX YM5\HW
2.185. Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village,
being pure and remaining silent; but let him avoid Abhisastas (those accused of mortal sin).
©UDG{ $D×7\ VLP[! VL¸G;\DG{ LYKD\LV VD\ ¾DW] F MXÕ\DW WDL U{ $L”P $WL1²W!
2.186. Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him,
unwearied, make with it burnt oblations to the sacred fire, both evening and morning.
$N‰7YD (@FU>P $VLP;\ F SDYN $QDWXU! V»UD¥P $YN,L>5ÊW FUHW

2.187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel
in the sacred fire, shall perform the penance of an Avakirnin (one who has broken his vow).
(@H> YW5\HQ LQ7\ Q #ND¸ $G, YHG{ ÊW, (@H> ÊLWQDH YL¢U{ SYDV VPD 6PWD
2.188. He who performs the vow (of studentship) shall constantly subsist on alms, (but) not eat the food of one
(person only); the subsistence of a student on begged food is declared to be equal (in merit) to fasting.
ÊWYG{ GHY G(Y7\H LS¦\H NP5^\Z ?L YW NDPP $B\LZ5WDH $Ì,\DG{ ÊWP $6\ Q OX3\WH
2.189. At his pleasure he may eat, when invited, the food of one man at (a rite) in honour of the gods, observing
(however the conditions on his vow, or at a (funeral meal) in honor of the manes, behaving (however) like a
hermit.
ÂDÚ>6\ #Y NP5 #WG{ SLGÐ PQ,L L ! UDM1\ Y(=\\DHV 7Y #Y Q #WW NP5 LY[,\WH
2.190. This duty is prescribed by the wise for a Brahmana only; but no such duty is ordained for a Kshatriya and
a Vaisya.
FDHLGWDH JXÇ>D LQ7\P $¾FDHLGW #Y YD Ne\D5G{ $;\\QH \¤P $DFD\56\ LKWH X F
2.191. Both when ordered by his teacher, and without a (special) command, (a student) shall always exert
himself in studying (the Veda), and in doing what is serviceable to his teacher.
]U,U F #Y YDF F EX­,L1²\ PQDLV F LQ\0\ ¾D¡LOV LWÑHG{ Y,@PD>DH JXUDHU{ PXRP
2.192. Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands,
looking at the face of his teacher.
LQ7\P ­W SDL>! 6\DW VD[X $FDU! VX VYW! $D6\WDP LW F ‹! V¸ $DV,W $L PXR JXUDH!
2.193. Let him always keep his right arm uncovered, behave decently and keep his body well covered, and
when he is addressed (with the words), ’Be seated,’ he shall sit down, facing his teacher.
K,Q $¸ YÒ YH ! 6\DW VY5GD JXÇVL¸[D( L¢ÑHW ¾ZP FD6\ FUP F #Y VLY]HW
2.194. In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments (than the
former), and let him rise earlier (from his bed), and go to rest later.
¾LWÍDY> V D H ]\DQDH Q VPDFUHW Q $V,QDH Q F X¡DQDH Q LWÑQ Q SUD { PXR!
2.195. Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor
standing, nor with an averted face.
$DV,Q6\ L6ZW! Ne\D5G{ $L J›V WX LWÑW! ¾7\Xª0\ 7Y $DÊMW! SËDG{ [DYV WX [DYW!
2.196. Let him do (that), standing up, if (his teacher) is seated, advancing towards him when he stands, going to
meet him if he advances, and running after him when he runs;

SUD { PXR6\ $L PXRDH ©U6Z6\ #7\ F $L1WNP ¾>0\ WX ]\DQ6\ LQGH]H F #Y LWÑW!
2.197. Going (round) to face (the teacher), if his face is averted, approaching him if he stands at a distance, but
bending towards him if he lies on a bed, and if he stands in a lower place.
Q,F ]D( 5 W¥ LS[DW9\D( J1W9\ YD WWDH $1\W!
2.200. Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart
thence to another place.
SU,YDGDW RUDH YLW ÏD Y( YLW LQ1GN! SLU DH‹D N‰LPU{ YLW N,TDH YLW P7VU,
2.201. By censuring (his teacher), though justly, he will become (in his next birth) an ass, by falsely defaming
him, a dog; he who lives on his teacher’s substance, will become a worm, and he who is envious (of his merit), a
(larger) insect.
©U6ZDH Q $F5\HG{ #Q Q ‘e­DH Q $L1WNH LÒ\D! \DQ $VQ6Z] F #Y #QP $YÇÛ $L YDG\HW
2.202. He must not serve the (teacher by the intervention of another) while he himself stands aloof, nor when he
(himself) is angry, nor when a woman is near; if he is seated in a carriage or on a (raised) seat, he must descend
and afterwards salute his (teacher).
¾LWYDWH $QXYDWH F Q $V,W JXÇ>D VK $VÍYH F #Y JXUDHU{ Q LN LFG{ $LS N,W5\HW
2.203. Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything
which his teacher cannot hear.
JDH $Ï Ð \DQ ¾DVDG ¾6WUH X NTH X F $DV,W JXÇ>D VD[ L]OD ON QD( X F
2.204. He may sit with his teacher in a carriage drawn by oxen, horses, or camels, on a terrace, on a bed of grass
or leaves, on a mat, on a rock, on a wooden bench, or in a boat.
JXUDHU{ JXUD( VL¸LKWH JXÇYG{ YL¢P $DFUHW Q F $ LQVÐDH JXÇ>D 6YDQ JXÈQ $L YDG\HW
2.205. If his teacher’s teacher is near, let him behave (towards him) as towards his own teacher; but let him,
unless he has received permission from his teacher, not salute venerable persons of his own (family).
LY DJXÇ Y #YP #Y LQ7\D YL¢! 6Y\DHLQ X ¾LW H[7VX F $[PD5¬i LKW F SLG]76Y $LS
2.206. This is likewise (ordained as) his constant behaviour towards (other) instructors in science, towards his
relatives (to whom honour is due), towards all who may restrain him from sin, or may give him salutary advice.

ÍH\!VX JXÇYG{ YL¢ LQ7\P #Y VPDFUHW JXÇSX¥H X F $\H5
X JXUDH] F #Y 6YE1[X X
2.207. Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher,
born by wives of equal caste, and towards the teacher’s relatives both on the side of the father and of the mother.
EDO! VPDQ M1PD YD L] \DH YD \`NP5L> $;\DS\Q JXÇVXWDH JXÇYW PDQP $K5LW
2.208. The son of the teacher who imparts instruction (in his father’s stead), whether younger or of equal age, or
a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher.
7VDGQ F JD¥D>D ÓDSQ L›Ð DHMQH Q Ne\D5G{ JXÇSX¥6\ SDG\DH] F $YQHMQP
2.209. (A student) must not shampoo the limbs of his teacher’s son, nor assist him in bathing, nor eat the
fragments of his food, nor wash his feet.
JXÇYW ¾LWS8-\D! 6\X! V Y>D5 JXÇ\DHL W! $VY>D5V WX V0S8-\D! ¾7\X7ZDQ $L YDGQ(!
2.210. The wives of the teacher, who belong to the same caste, must be treated as respectfully as the teacher; but
those who belong to a different caste, must be honoured by rising and salutation.
$B\¡Q ÓDSQ F JD¥ 7VDGQP #Y F JXÇS71\D Q ND\D5L> NH]DQD F ¾VD[QP
2.211. Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath,
shampooing her limbs, or arranging her hair.
JXÇS¤, WX \XYLWU{ Q $L YD D K SDG\DH! S8>5LY]LWY H5>
JX> GDH D( LYMDQWD
2.212. (A pupil) who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a
young wife of his teacher (by clasping) her feet.
6Y DY # QDU,>D QUD>DP K © >P $WDH $ZD5Q Q ¾PD L1W ¾PGDVX LYSLËW!
2.213. It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in
(the company of) females.
$LY´DVP $O ODHNH LY´DVP $LS YD SXQ! ¾PGD ÛX7SZ QHWX NDP ‘DH[Y]DQXJP
2.214. For women are able to lead astray in (this) world not only a fool, but even a learned man, and (to make)
him a slave of desire and anger.
PD¥D 6YÔD ¨LK¥D YD Q LYLY‹DVQDH YHW EOYDQ L1²\€DPDH LY´DVP $LS N 5LW
2.215. One should not sit in a lonely place with one’s mother, sister, or daughter; for the senses are powerful,
and master even a learned man.
NDP WX JXÇS¤,QD \XYW,QD \XYD XLY LYL[YG{ Y1GQ Ne\D5G{ $VDY $KP LW ÂXYQ
2.216. But at his pleasure a young student may prostrate himself on the ground before the young wife of a
teacher, in accordance with the rule, and say, ’I, N. N., (worship thee, O lady).’
LY¾DH \ SDG€K>P $1YK F $L YDGQP JXÇGDUH X NeY,5W VWD [P5P $QX6PUQ

2.217. On returning from a journey he must clasp the feet of his teacher’s wife and daily salute her (in the
manner just mentioned), remembering the duty of the virtuous.
\ZD RQQ RLQ¥H> QUDH YD\5L[J›LW WZD JXÇJWD LY D ]XÍ8 XU{ $L[J›LW
2.218. As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains
the knowledge which lies (hidden) in his teacher.
PX^IDH YD MLTODH YD 6\DG{ $Z YD 6\DW L]RD MT! Q #Q €DPH $L LQ0ODHFHW V8\DH5
Q $B\XLG\DW .Y
LFW
2.219. A (student) may either shave his head, or wear his hair in braids, or braid one lock on the crown of his
head; the sun must never set or rise while he (lies asleep) in the village.
W FHG{ $B\XLG\DW V8\5! ]\DQ NDPFDUW! LQ0ODHFHG{ YD $3\LY`DQDM MS¸ SYVHG{ LGQP
2.220. If the sun should rise or set while he is sleeping, be it (that he offended) intentionally or unintentionally,
he shall fast during the (next) day, muttering (the Savitri).
V8\H5>
ÛL LQPX5‹!
]\DQDH $B\XLGW] F \! ¾D\LË¢P $NeYD5>DH \X‹! 6\DQ PKWD #QVD
2.221. For he who lies (sleeping), while the sun sets or rises, and does not perform (that) penance, is tainted by
great guilt.
$DF0\ ¾\WDH LQ7\P H V;\H VPDLKW! ]XFD( GH]H MS_ M3\P SDV,W \ZDLYL[
2.222. Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a pure
place, muttering the prescribed text according to the rule.
\LG Ò, \ YUM! ÍH\! LN LFW VPDFUHW WW VY5P $DFUHG{ \X‹DH \¥ F $6\ UPHQ PQ!
2.223. If a woman or a man of low caste perform anything (leading to) happiness, let him diligently practise it,
as well as (any other permitted act) in which his heart finds pleasure.
[P5 $ZD5Y &\WH ÍH\! NDP $ZD( 5 [P5 #Y F $Z5 #Y K YD ÍH\V L¥YJ5 LW WX L6ZLW!
2.224. (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place
it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acquisition of) spiritual merit
alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the (correct)
decision is that it consists of the aggregate of (those) three.
$DFD\5] F LSWD F #Y PDWD ÄDWD F S8Y5M! Q $WH5Q
$3\YP1W9\D ÂDÚ>HQ LY]H W!
2.225. The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by
a Brahmana, though one be grievously offended (by them).
$DFD\DH5
ÂÚ>DH P8LW5! LSWD P8LW5! ¾MDSWH! PDWD SLZ9\D P8LW5V WX ÄDWD 6YDH P8LW5U{ $D7PQ!
2.226. The teacher is the image of Brahman, the father the image of Pragipati (the lord of created beings), the
mother the image of the earth, and an (elder) full brother the image of oneself.

\ PDWD LSWUD( ŠH] VKHWH V YH Q>DP Q W6\ LQ N‰LW! ].\D NWX Y 5]W(U{ $LS
2.227. That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be compensated
even in a hundred years.
W\DHU{ LQ7\ L¾\ Ne\D5G{ $DFD\56\ F VY5GD WH Y #Y L¥ X WXÐH X WS! VY VPD3\WH
2.228. Let him always do what is agreeable to those (two) and always (what may please) his teacher; when
those three are pleased, he obtains all (those rewards which) austerities (yield).
WH D ¥\D>D ]XÍ8 D SUP WS &\WH Q W(U{ $QB\QX`DWDH [P5P $1\ VPDFUHW
2.229. Obedience towards those three is declared to be the best (form of) austerity; let him not perform other
meritorious acts without their permission.
W #Y LK ¥\DH ODHNDV W #Y ¥\ $DÍPD! W #Y LK ¥\DH YHGDV W #Y ‹DV ¥\DH $”\!
2.230. For they are declared to be the three worlds, they the three (principal) orders, they the three Vedas, and
they the three sacred fires.
LSWD Y( JDK5S7\DH $L”U{ PDWD $L”U{ GL@>! 6PW! JXÇU{ $DKYQ,\V WX VD $L”¥HWD JU,\V,
2.231. The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshinagni, but the teacher the
Ahavaniya fire; this triad of fires is most venerable.
L¥ Y $¾PD ¸ #WH X ¥,Q ODHNDQ LYM\HG{ JK, G,3\PDQ! 6YYSX D GHYYG{ LGLY PDHGWH
2.232. He who neglects not those three, (even after he has become) a householder, will conquer the three worlds
and, radiant in body like a god, he will enjoy bliss in heaven.
P ODHN PDW Œ\D LSW Œ\D WX P;\PP JXÇ]XÍ8 \D 7Y #Y ÂÚODHN VPÌXWH
2.233. By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by
obedience to his teacher the world of Brahman.
VYH5
W6\ $fWD [PD5 \6\ #WH ¥\ $DfWD! $QDfWDV WX \6\ #WH VYD5V W6\ $ OD! L‘\D!
2.234. All duties have been fulfilled by him who honours those three; but to him who honours them not, all rites
remain fruitless.
\DYW ¥\V WH M,YH\XV WDYW Q $1\ VPDFUHW WH Y #Y LQ7\ ]XÍ8 D Ne\D5W L¾\LKWH UW!
2.235. As long as those three live, so long let him not (independently) perform any other (meritorious acts); let
him always serve them, rejoicing (to do what is) agreeable and beneficial (to them).
WH DP $QXSUDH[HQ SDU¦\ \G{ \G{ $DFUHW WW WQ LQYHG\HW WHB\DH PQDH YFQ NP5L !
2.236. He shall inform them of everything that with their consent he may perform in thought, word, or deed for
the sake of the next world.
L¥ Y #WH Y LWN‰7\ LK SXÇ 6\ VPD3\WH # [P5! SU! VD@DG{ S[PDH5
$1\ &\WH

2.237. By (honouring) these three all that ought to be done by man, is accomplished; that is clearly the highest
duty, every other (act) is a subordinate duty.
ͬ[DQ! ]X D LY DP $DGG,W $YUDG{ $LS $1\DG{ $LS SU [P Ò,U¤ ¨ NeODG{ $LS
2.238. He who possesses faith may receive pure learning even from a man of lower caste, the highest law even
from the lowest, and an excellent wife even from a base family.
LY DG{ $3\PW €DÛ EDODG{ $LS VX DL WP $LP¥DG{ $LS V´¢P $PH;\DG{ $LS ND QP
2.239. Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in)
good conduct, and even from an impure (substance) gold.
LÒ\DH U¤D1\ZDH LY D [P5! ]D(F VX DL WP LYLY[DLQ F ],/SDLQ VPDGH\DLQ VY5W!
2.240. Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts
may be acquired from anybody.
$ÂDÚ>DG{ $;\D\QP $DS7NDOH LY[,\WH $QXÊ-\D F ]XÍ8 D \DYG{ $;\D\Q JXUDH!
2.241. It is prescribed that in times of distress (a student) may learn (the Veda) from one who is not a
Brahmana; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts.
Q $ ÂDÚ>H JXUD( L] \DH YDVP $D7\L1WN YVHW ÂDÚ>H YD $Q $Q8FDQH ND {@Q JLWP $QX¢PDP
2.242. He who desires incomparable bliss (in heaven) shall not dwell during his whole life in (the house of) a
non-Brahmanical teacher, nor with a Brahmana who does not know the whole Veda and the Angas.
\LG 7Y $D7\L1WN YDV UDHF\HW JXUDH! NeOH \X‹! SLUFUHG{ #QP $D ]U,ULYPDH@>DW
2.243. But if (a student) desires to pass his whole life in the teacher’s house, he must diligently serve him, until
he is freed from this body.
$D VPD»H! ]U,U6\ \V WX ]XÍ8 WH JXÇP V J›7\¡VD LY¾DH ÂÚ>! V° ]DÏWP
2.244. A Brahmana who serves his teacher till the dissolution of his body, reaches forthwith the eternal mansion
of Brahman.
Q S8Y JXUYH LN LFG{ SNeY,5W [P5LYW ÓD6\V WX JXÇ>D $`»! ]Œ\D JXÇ $Z5P $DKUHW
2.245. He who knows the sacred law must not present any gift to his teacher before (the Samavartana); but
when, with the permission of his teacher, he is about to take the (final) bath, let him procure (a present) for the
venerable man according to his ability,
@H¥ LKU^\ JDP $Ï F¥ SDQKP $DVQP [D1\ ]DN F YDVDLV JXUYH ¾,LWP $DYKHW
2.246. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give
pleasure to his teacher.

$DFD\H5
WX ROX ¾HWH JXÇSX¥H JX>DL1YWH JXÇGDUH VLS^IH YD JXÇYG{ YL¢P $DFUHW
2.247. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good
qualities, or his widow, or his Sapinda, in the same manner as the teacher.
#WH Y $LY PDQH X 6ZDQ $VQ LYKDUYDQ ¾\X¡DQDH $L”]XÍ8 D VD[\HG{ GHKP $D7PQ!
2.248. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the
night), and thus finish his life.
#Y FULW \DH LY¾DH ÂÚF\5P $LY3OXW! V J›7\X¢P6ZDQ Q F K MD\WH SXQ!
2.249. A Brahmana who thus passes his life as a student without breaking his vow, reaches (after death) the
highest abode and will not be born again in this world.

Chapter 3
T{L¥]G{ $L%GN F\ JXUD( ¥(YHLGN ÊWP WGL[5N SDLGN YD €K>DL1WNP #Y YD
3.1. The vow (of studying) the three Vedas under a teacher must be kept for thirty-six years, or for half that
time, or for a quarter, or until the (student) has perfectly learnt them.
YHGDQ $[,7\ YHGD( YD YHG YD $LS \ZD‘PP $LY3OXW ÂÚF\DH5
JK6ZDÍPP $DYVHW
3.2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the
(rules of) studentship, shall enter the order of householders.
W ¾W,W 6Y[PH5>
ÂÚGD\KU LSWX! ÔL*Y> W/S $DV,QP $K5\HW ¾ZP JYD
3.3. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his
father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and the
honey-mixture).
JXÇ>DQXPW! ÓD7YD VPDY¢DH \ZDLYL[ ´KHW L´MDH D\D V Y>D O@>DL1YWDP
3.4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana
(the rite on returning home), a twice-born man shall marry a wife of equal caste who is endowed with
auspicious (bodily) marks.
$VLS^ID F \D PDWXU{ $VJDH¥D F \D LSWX! VD ¾]6WD L´MDW,QD GDUNP5L> P(ZXQH
3.5. A damsel who is neither a Sapinda on the mother’s side, nor belongs to the same family on the father’s side,
is recommended to twice-born men for wedlock and conjugal union.
PKD17\LS VP­DLQ JDH $M $LY [Q [D1\W! Ò,VE1[H G] #WDLQ NeODLQ SLUYM5\HW
3.6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great,
or rich in kine, horses, sheep, grain, or (other) property,
K,Q L‘\ LQ SXÇ LQ= F1GDH UDHP] $]5VP @\ $P\D9< $S6PDLU LÏL¥ NeLÑ NeODLQ F
3.7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda
is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids,
phthisis, weakness of digestion, epilepsy, or white or black leprosy.
Q ´KHW NLSOD N1\D Q $L[NDš,v Q UDHLJ>,P Q $ ODHLPND Q $LW ODHPD Q YDFDTD Q LSšODP
3.8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is
sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes),
Q ?@ Y@ QG, QDÅ,v Q $17\ SY5W QDLPNDP Q SL@ $LK ¾H \ QDÅ,v Q F , Q QDLPNDP
3.9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a
mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror.

$9\š $š,v VD(0\ QDÅ,v KV YDU> JDLPQ,P WQXODHP NH] G]QD P´i9 $š,P ´KHW LÒ\P
3.10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa
or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs.
\6\DV WX Q YHG{ ÄDWD Q LY`D\HW YD LSWD Q S\›HW WD ¾D`! SXL¥ND $[P5]\D
3.11. But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known,
through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should
commit) sin.
VY>D5 $€H L´MDW,QD ¾]6WD GDUNP5L> NDPWV WX ¾Y¢DQDP PD! 6\X! ‘P]DH $YUD!
3.12. For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who
through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the
castes), are most approved.
]8²D #Y D\D5 ]8²6\ VD F 6YD F LY]! 6PWH WH F 6YD F #Y UD`] F WD] F 6YD F $€ M1PQ!
3.13. It is declared that a Sudra woman alone (can be) the wife of a Sudra, she and one of his own caste (the
wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his
own caste (the wives) of a Brahmana.
Q ÂDÚ> @L¥\\DHU{ $DS LS LK LWÑWDH! NL6P] LFG{ $LS Y¢D1WH ]8²D D\D5 SLG=\WH
3.14. A Sudra woman is not mentioned even in any (ancient) story as the (first) wife of a Brahmana or of a
Kshatriya, though they lived in the (greatest) distress.
K,QMDLW LÒ\ PDHKDG{ ´K1WDH L´MDW\! NeOD1\HY Q\17\D]X V V1WDQDLQ ]8²WDP
3.15. Twice-born men who, in their folly, wed wives of the low (Sudra) caste, soon degrade their families and
their children to the state of Sudras.
]8²DYHG, SW7\¥HU{ W:\WQ\6\ F ]D(QN6\ VXW 7S£\D WG{ $S7\W\D JDH!
3.16. According to Atri and to (Gautama) the son of Utathya, he who weds a Sudra woman becomes an outcast,
according to Saunaka on the birth of a son, and according to Bhrigu he who has (male) offspring from a (Sudra
female, alone).
]8²D ]\QP $DUDH3\ ÂDÚ>DH \D7\[DHJLWP MQL\7YD VXW W6\D ÂDÚ^\DG{ #Y K,\WH
3.17. A Brahmana who takes a Sudra wife to his bed, will (after death) sink into hell; if he begets a child by her,
he will lose the rank of a Brahmana.
G(Y LS¦\ $LWZH\DLQ WW ¾[DQDLQ \6\ WX Q $ÌL1W LSW GHYDV WQ Q F 6YJ V J›LW
3.18. The manes and the gods will not eat the (offerings) of that man who performs the rites in honour of the
gods, of the manes, and of guests chiefly with a (Sudra wife’s) assistance, and such (a man) will not go to
heaven.

Y O, HQ S,W6\ LQ!ÏDV SKW6\ F W6\D F #Y ¾V8W6\ LQ N‰LWU{ Q LY[,\WH
3.19. For him who drinks the moisture of a Sudra’s lips, who is tainted by her breath, and who begets a son on
her, no expiation is prescribed.
FWX>D5P $LS Y>D5Q ¾H7\ F K LKW $LKWDQ $ÐDY PDQ VPDVHQ Ò,LYYDKDQ LQEDH[W
3.20. Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varna)
which partly secure benefits and partly produce evil both in this life and after death.
ÂDÚDH G(YV WZD #Y $ 5! ¾DMDS7\V WZD $VXU! JD1[YDH5
UD@V] F #Y S(]DF] F $ÐPDH $[P!
3.21. (They are) the rite of Brahman (Brahma), that of the gods (Daiva), that of the Rishis (Arsha), that of
Pragapati (Pragapatya), that of the Asuras (Asura), that of the Gandharvas (Gandharva), that of the Rhashasas
(Rakshasa), and that of the Pisakas (Paisaka).
\DH \6\ [0\DH5
Y>56\ JX> GDH D( F \6\ \D( WG{ Y! VY ¾YØ\DLP ¾VYH F JX> $JX>DQ
3.22. Which is lawful for each caste (varna) and which are the virtues or faults of each (rite), all this I will
declare to you, as well as their good and evil results with respect to the offspring.
I{ $DQXS89\D5 LY¾6\ @¥6\ FWXUDH $YUDQ LY= ]8²\DHV WX WDQ #Y LY DG{ [0\D5Q $UD@VDQ
3.23. One may know that the first six according to the order (followed above) are lawful for a Brahmana, the
four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sudra.
FWXUDH ÂDÚ>6\ $ DQ ¾]6WDQ NY\DH LY¨! UD@V @L¥\6\ #NP $DVXU Y(=\ ]8²\DH!
3.24. The sages state that the first four are approved (in the case) of a Brahmana, one, the Rakshasa (rite in the
case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sudra.
S DQD WX ¥\DH [0\D5 ´DY $[0\D( 5 6PWDY K S(]DF] F $VXU] F #Y Q NW59\D( NGD FQ
3.25. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two
unlawful; the Paisaka and the Asura (rites) must never be used.
SZN{ SZJ YD LPÍD( YD LYYDKD( S8Y5FDHLGWD( JD1[YDH5
UD@V] F #Y [0\D( 5 @¥6\ WD( 6PWD(
3.26. For Kshatriyas those before-mentioned two rites, the Gandharva and the Rakshasa, whether separate or
mixed, are permitted by the sacred tradition.
$D›D F $F5L\7YD F ÍXW ],OYWH 6Y\P $DÖ\ GDQ N1\D\D ÂDÚDH [P5! ¾N,LW5W!
3.27. The gift of a daughter, after decking her (with costly garments) and honouring (her by presents of jewels),
to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite.
\`H WX LYWWH V0\J ?L7YMH NP5 NeY5WH $O7\ VXWDGDQ G(Y [P ¾F@WH
3.28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice,
during the course of its performance, they call the Daiva rite.

#N JDHLPZXQ ´H YD YUDG{ $DGD\ [P5W! N1\D¾GDQ LYL[YG{ $D DH5
[P5! V &\WH
3.29. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for
(the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite.
VK D( FUWD [P5P LW YDFD $QX D \ F N1\D¾GDQP $B\&\5 ¾DMDS7\DH LYL[! 6PW!
3.30. The gift of a daughter (by her father) after he has addressed (the couple) with the text, ’May both of you
perform together your duties,’ and has shown honour (to the bridegroom), is called in the Smriti the Pragapatya
rite.
`DLWB\DH ²LY> G£YD N1\D\( F #Y ]L‹W! N1\D¾GDQ 6YD›1 DG{ $DVXUDH [P5 &\WH
3.31. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the
kinsmen and to the bride herself, according to his own will, that is called the Asura rite.
›\D $1\DH1\V\DHJ! N1\D\D] F YU6\ F JD1[Y5! V WX LY`H\DH P(ZX1\! NDP V Y!
3.32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs
from desire and has sexual intercourse for its purpose.
K7YD LF£YD F L £YD F ‘DH]1W,v ÇG1W,v JKDW ¾VÛ N1\DKU> UD@VDH LYL[U{ &\WH
3.33. The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen)
have been slain or wounded and (their houses) broken open, is called the Rakshasa rite.
VX»D P¢D ¾P¢D YD UKDH \¥ SJ›LW V SDLSÑDH LYYDKDQD S(]DF] F $ÐPDH $[P!
3.34. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the
eighth, the most base and sinful rite of the Pisakas.
$L¯U{ #Y L´M $€ D>D N1\DGDQ LYL] \WH WUH D WX Y>D5QDP WUHWUND0\\D
3.35. The gift of daughters among Brahmanas is most approved, (if it is preceded) by (a libation of) water; but
in the case of other castes (it may be performed) by (the expression of) mutual consent.
\DH \6\ # D LYYDKDQD PQXQD N,LW5WDH JX>! VY ]>XW W LY¾D! VY N,W5\WDH PP
3.36. Listen now to me, ye Brahmanas, while I fully declare what quality has been ascribed by Manu to each of
these marriage-rites.
G] S8YD5Q SUDQ Y=\DQ $D7PDQ F #NLY]NP ÂDÚ,SX¥! VXN‰WN‰W PDHF\7\HQV! LSW†Q
3.37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, liberates from sin
ten ancestors, ten descendants and himself as the twenty-first.
G(Y A)DM! VXW] F #Y V» V» SU $YUDQ $D 5 A)DM! VXWV ¥,vV ¥,Q T{ T{ ND\ A)M! VXW!

3.38. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven
descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the
son of a wife married by the rite of Ka (Pragapati) six (in either line).
ÂDÚ $LG X LYYDKH X FWX 9| #Y $QXS8Y5]! ÂÚYF5L6YQ! SX¥D MD\1WH L]ÐV0PWD!
3.39. From the four marriages, (enumerated) successively, which begin with the Brahma rite spring sons,
radiant with knowledge of the Veda and honoured by the Sishtas (good men).
ÈS V£Y JX> SHWD [QY1WDH \]L6YQ! S\D5» DHJD [LP5ÑD M,YL1W F ]W VPD!
3.40. Endowded with the qualities of beauty and goodness, possessing wealth and fame, obtaining as many
enjoyments as they desire and being most righteous, they will live a hundred years.
WUH X WX L]ÐH X Q]VD $QWYDLGQ! MD\1WH ¨LY5YDKH X ÂÚ [P5 L´ ! VXWD!
3.41. But from the remaining (four) blamable marriages spring sons who are cruel and speakers of untruth, who
hate the Veda and the sacred law.
$LQL1GW(! Ò,LYYDK(U{ $LQ1 D YLW ¾MD LQL1GW(U{ LQL1GWD Q†>D W6PDQ LQ1 DQ LYYM5\HW
3.42. In the blameless marriages blameless children are born to men, in blamable (marriages) blamable
(offspring); one should therefore avoid the blamable (forms of marriage).
SDL>€K>V6NDU! V Y>D5VX SLG=\WH $VY>D56Y $\ `H\DH LYL[U{ ´DKNP5L>
3.43. The ceremony of joining the hands is prescribed for (marriages with) women of equal caste (varna); know
that the following rule (applies) to weddings with females of a different caste (varna).
]U! @L¥\\D €DÛ! ¾WDHGDH Y(=\N1\\D YVQ6\ G]D €DÛD ]8²\D 7N‰ÐYHGQH
3.44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a
goad, and a Sudra female of the hem of the (bridegroom’s) garment.
?WXNDODL JDP, 6\DW 6YGDULQUW! VGD SY5YM ÊMHF F #QD WG{ ÊWDH ULWND0\\D
3.45. Let (the husband) approach his wife in due season, being constantly satisfied with her (alone); he may
also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the
Parvans.
?WX! 6YD DLYN! Ò,>D UD¥\! DHI] 6PWD! FWXL 5U{ WU(! VD[5P $KDHL ! VL´JLK5W(!
3.46. Sixteen (days and) nights (in each month), including four days which differ from the rest and are censured
by the virtuous, (are called) the natural season of women.
WDVDP $D D] FWÔV WX LQL1GWD #NDG], F \D ¥\DHG], F ]H DV WX ¾]6WD G]UD¥\!
3.47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden; the
remaining nights are recommended.
\X*PDVX SX¥D MD\1WH LÒ\DH $\X*PDVX UDL¥ X W6PDG{ \X*PDVX SX¥DZ,5 VLY]HG{ $DW5YH LÒ\P

3.48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to
have sons should approach his wife in due season on the even (nights).
SXPDQ SXVDH $L[NH ]X‘H Ò, Y7\L[NH LÒ\D! VPH $SXPDQ SX LÒ\D( YD @,>H $/SH F LYS\5\!
3.49. A male child is produced by a greater quantity of male seed, a female child by the prevalence of the
female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a
failure of conception (results).
LQ1 D6Y $ÐDVX F $1\DVX LÒ\DH UDL¥ X YM5\Q ÂÚFD\H5Y
YLW \¥ W¥ $ÍPH YVQ
3.50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student,
in whichever order he may live.
Q N1\D\D! LSWD LY´DQ J},\DW ]X/NP $>X $LS J}Q ]X/N LK ODH HQ 6\DQ QUDH $S7\LY‘\,
3.51. No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who,
through avarice, takes a gratuity, is a seller of his offspring.
Ò,[QDLQ WX \H PDHKDG{ SM,YL1W ED1[YD! QDU, \DQDLQ YÒ YD WH SDSD \D17\[DHJLWP
3.52. But those (male) relations who, in their folly, live on the separate property of women, (e.g. appropriate)
the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell.
$D H5
JDHLPZXQ ]X/N NH LFG{ $DÕU{ P D #Y WW $/SDH $3\HY PKDQ YD $LS LY‘\V WDYG{ #Y V!
3.53. Some call the cow and the bull (given) at an Arsha wedding ’a gratuity;’ (but) that is wrong, since (the
acceptance of) a fee, be it small or great, is a sale (of the daughter).
\DVD Q $GGWH ]X/N `DW\DH Q V LY‘\! $K5> WW NePDU,>DP $DQ]6\ F NHYOP
3.54. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the
(gift) is only a token of respect and of kindness towards the maidens.
LSWL U{ ÄDWL ] F #WD! SLWL U{ GHYU(V WZD S8-\D 8 L\W9\D] F EÕN/\D>P 3VXL !
3.55. Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who
desire (their own) welfare.
\¥ QD\5V WX S8-\1WH UP1WH W¥ GHYWD! \¥ #WDV WX Q S8-\1WH VYD5V W¥ $ OD! L‘\D!
3.56. Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite
yields rewards.
]DHFL1W MDP\DH \¥ LYQ=\7\D]X WW NeOP Q ]DHFL1W WX \¥ #WD Y[5WH W¬i LK VY5GD
3.57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are
not unhappy ever prospers.

MDP\DH \DLQ JHKDLQ ]S17\¾LWS8LMWD! WDLQ N‰7\DKWDLQ Y LYQ=\L1W VP1WW!
3.58. The houses on which female relations, not being duly honoured, pronounce a curse, perish completely, as
if destroyed by magic.
W6PDG{ #WD! VGD S8-\D 8 > $›DGQ $]Q(! 8LW NDP(U{ QU(U{ LQ7\ V7NUH X 7VYH X F
3.59. Hence men who seek (their own) welfare, should always honour women on holidays and festivals with
(gifts of) ornaments, clothes, and (dainty) food.
VWXÐDH D\5\D WD5 ¥D5 D\D5 WZ #Y F \L6P¸ #Y NeOH LQ7\ N/\D> W¥ Y( XYP
3.60. In that family, where the husband is pleased with his wife and the wife with her husband, happiness will
assuredly be lasting.
\LG LK Ò, Q UDHFHW SXPDV Q ¾PDHG\HW $¾PDHGDW SXQ! SXV! ¾MQ Q ¾YW5WH
3.61. For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for
him, no children will be born.
LÒ\D WX UDHFPDQD\D VY WG{ UDHFWH NeO W6\D 7Y $UDHFPDQD\D VY5P #Y Q UDHFWH
3.62. If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will appear
dismal.
Ne LYYDK(! L‘\D ODHS(U{ YHGDQ;\\QHQ F NeOD1\NeOWD \DL1W ÂDÚ>DLW‘PH> F
3.63. By low marriages, by omitting (the performance of) sacred rites, by neglecting the study of the Veda, and
by irreverence towards Brahmanas, (great) families sink low.
L]/SHQ 9\YKDUH> ]8²DS7\(] F NHYO(! JDHL U{ $Ï(] F \DQ(] F N‰ \D UDM SVHY\D
3.64. By (practising) handicrafts, by pecuniary transactions, by (begetting) children on Sudra females only, by
(trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king,
$\D-\\DMQ(] F #Y QDL6W.\HQ F NP5>DP NeOD1\D]X LYQ=\L1W \DLQ K,QDLQ P·W!
3.65. By sacrificing for men unworthy to offer sacrifices and by denying (the future rewards for good) works,
families, deficient in the (knowledge of the) Veda, quickly perish.
P·WV WX VP­DLQ NeOD1\/S [QD1\LS NeOV2\D F J›L1W N 5L1W F PKG{ \]!
3.66. But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered
among the great, and acquire great fame.
Y(YDLKNH $”D( NeY,5W JÛ NP5 \ZDLYL[ S \`LY[DQ F SL‹ F $1YDLKN,v JK,
3.67. With the sacred fire, kindled at the wedding, a householder shall perform according to the law the
domestic ceremonies and the five (great) sacrifices, and (with that) he shall daily cook his food.
S V8QD JK6Z6\ FXp, SH ^\XS6NU! N^IQ, F GNe0 ] F E;\WH \DV WX YDK\Q

3.68. A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, the
pestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin).
WDVD ‘PH> VYD5VD LQ N‰7\Z PKL 5L ! S .„{»D PKD\`D! ¾7\K JKPHL[QDP
3.69. In order to successively expiate (the offences committed by means) of all these (five) the great sages have
prescribed for householders the daily (performance of the five) great sacrifices.
$;\DSQ ÂÚ\`! LSW\`V WX WS5>P KDHPDH G(YDH ELOU{ D(WDH Q\`DH $LWLZS8MQP
3.70. Teaching (and studying) is the sacrifice (offered) to Brahman, the (offerings of water and food called)
Tarpana the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the Bali offering that
offered to the Bhutas, and the hospitable reception of guests the offering to men.
S #WDQ \DH PKD\`DQ Q KDS\LW ]L‹W! V JKH $LS YVQ LQ7\ V8QDGDH (U{ Q LO3\WH
3.71. He who neglects not these five great sacrifices, while he is able (to perform them), is not tainted by the
sins (committed) in the five places of slaughter, though he constantly lives in the (order of) house (-holders).
GHYWD $LWLZ 7\DQD LSW†>DP $D7PQ] F \! Q LQY5SLW S DQDP ›YVQ Q V M,YLW
3.72. But he who does not feed these five, the gods, his guests, those whom he is bound to maintain, the manes,
and himself, lives not, though he breathes.
$ÕW F ÕW F #Y WZD ¾ÕWP #Y F ÂDÚ ÕW ¾DL]W F S \`DQ ¾F@WH
3.73. They call (these) five sacrifices also, Ahuta, Huta, Prahuta, Brahmya-huta, and Prasita.
MSDH $ÕWDH ÕWDH KDHP! ¾ÕWDH D(LWNDH ELO! ÂDÚ ÕW L´MD€ DFD5 ¾DL]W LSWWS5>P
3.74. Ahuta (not offered in the fire) is the muttering (of Vedic texts), Huta the burnt oblation (offered to the
gods), Prahuta (offered by scattering it on the ground) the Bali offering given to the Bhutas, Brahmya-huta
(offered in the digestive fire of Brahmanas), the respectful reception of Brahmana (guests), and Prasita (eaten)
the (daily oblation to the manes, called) Tarpana.
6YD;\D\H LQ7\\X‹! 6\DG{ G(YH F #Y K NP5L> G(YNP5L> \X‹DH LK LE LW5 G FU $FUP
3.75. Let (every man) in this (second order, at least) daily apply himself to the private recitation of the Veda,
and also to the performance of the offering to the gods; for he who is diligent in the performance of sacrifices,
supports both the movable and the immovable creation.
$”D( ¾D6WD $ÕLW! V0\J $DLG7\P SLWÑWH $DLG7\DM MD\WH YL WU{ Y WHU{ $¸ WW! ¾MD!
3.76. An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom
the living creatures (derive their subsistence).
\ZD YD\X VPDLÍ7\ YW51WH VY5M1WY! WZD JK6ZP $DLÍ7\ YW51WH VY5 $DÍPD!
3.77. As all living creatures subsist by receiving support from air, even so (the members of) all orders subsist by
receiving support from the householder.

\6PDW ¥\DH $3\DÍLP>DH `DQHQ $¸HQ F $1YKP JK6ZHQ #Y [D\51WH W6PDM -\HÑDÍPDH JK,
3.78. Because men of the three (other) orders are daily supported by the householder with (gifts of) sacred
knowledge and food, therefore (the order of) householders is the most excellent order.
V V[D\5! ¾\¤HQ 6YJ5P $@\P ›WD VXR F K ›WD $7\1W \DH $[D\DH5
¨E5O L1²\(!
3.79. (The duties of) this order, which cannot be practised by men with weak organs, must be carefully observed
by him who desires imperishable (bliss in) heaven, and constant happiness in this (life).
? \! LSWUDH GHYD 8WD1\LWZ\V WZD $D]DVWH NeTXL0EB\V WHB\! ND\ LYMDQWD
3.80. The sages, the manes, the gods, the Bhutas, and guests ask the householders (for offerings and gifts);
hence he who knows (the law), must give to them (what is due to each).
6YD;\D\HQ $F5\HW ? ,Q KDHP(U{ GHYDQ \ZDLYL[ LSW†Q ÍD­(] F Q†Q $¸(U{ 8WDLQ ELONP5>D
3.81. Let him worship, according to the rule, the sages by the private recitation of the Veda, the gods by burnt
oblations, the manes by funeral offerings (Sraddha), men by (gifts of) food, and the Bhutas by the Bali offering.
Ne\D5G{ $K $5K! ÍD­P $¸D HQ GNHQ YD S\DH P8O O(U{ YD $LS LSWB\! ¾,LWP $DYKQ
3.82. Let him daily perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and
(thus) please the manes.
#NP $3\D]\HG{ LY¾ LSW $ZH5
SD \L`NH Q F #Y $¥ $]\HW LN LFG{ Y(ÏGHY ¾LW L´MP
3.83. Let him feed even one Brahmana in honour of the manes at (the Sraddha), which belongs to the five great
sacrifices; but let him not feed on that (occasion) any Brahmana on account of the Vaisvadeva offering.
Y(ÏGHY6\ LV­6\ JÛH $”D( LYL[S8Y5NP $DB\! Ne\D5G{ GHYWDB\DH ÂDÚ>DH KDHPP $1YKP
3.84. A Brahmana shall offer according to the rule (of his Grihya-sutra a portion) of the cooked food destined
for the Vaisvadeva in the sacred domestic fire to the following deities:
$”H! VDHP6\ F #Y $GD( W\DH] F #Y VP6W\DH! LYÏHB\] F #Y GHYHB\DH [1Y1WU\ #Y F
3.85. First to Agni, and (next) to Soma, then to both these gods conjointly, further to all the gods (Visve Devah),
and (then) to Dhanvantari,
NeÜ( F #Y $QXP7\( F ¾MDSW\ #Y F VK DYDSLZ9\DH] F WZD L6YÐN‰WH $1WW!
3.86. Further to Kuhu (the goddess of the new-moon day), to Anumati (the goddess of the full-moon day), to
Pragapati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishtakrit (the fire which
performs the sacrifice well).
#Y V0\*J KLYU{ Õ7YD VY5LG@X ¾GL@>P 1² $1WN $3SLW 1¨B\! V $QXJHB\DH ELO KUHW
3.87. After having thus duly offered the sacrificial food, let him throw Bali offerings in all directions of the
compass, proceeding (from the east) to the south, to Indra, Yama, Varuna, and Soma, as well as to the servants
(of these deities).

Pǯ LW WX ´DLU L@SHG{ $36Y $¯ 7\LS YQ6SLWB\ 7\HY PXVO O8ROH KUHW
3.88. Saying, ’(Adoration) to the Maruts,’ he shall scatter (some food) near the door, and (some) in water,
saying, ’(Adoration to the waters;’ he shall throw (some) on the pestle and the mortar, speaking thus,
’(Adoration) to the trees.’
›, 5NH LÍ\( Ne\D5G{ ²ND/\( F SDGW! ÂÚ YD6WDH SLWB\D WX YD6WXP;\H ELO KUHW
3.89. Near the head (of the bed) he shall make an offering to Sri (fortune), and near the foot (of his bed) to
Bhadrakali; in the centre of the house let him place a Bali for Brahman and for Vastoshpati (the lord of the
dwelling) conjointly.
LYÏHB\] F #Y GHYHB\DH ELOP $DND] L7@SHW LGYDFUHB\DH 8WHB\DH Q‹FDLUB\ #Y F
3.90. Let him throw up into the air a Bali for all the gods, and (in the day-time one) for the goblins roaming
about by day, (and in the evening one) for the goblins that walk at night.
SÑYD6WXLQ NeY,5W ELO VYD57P 8W\H LSWB\DH ELO]H WX VY GL@>WDH KUHW
3.91. In the upper story let him offer a Bali to Sarvatmabhuti; but let him throw what remains (from these
offerings) in a southerly direction for the manes.
]8QD F SLWWDQD F ÏSFD SDS UDHLJ>DP Y\VDQD N‰P,>D F ]QN(U{ LQY5SHG{ XLY
3.92. Let him gently place on the ground (some food) for dogs, outcasts, Kandalas (Svapak), those afflicted with
diseases that are punishments of former sins, crows, and insects.
#Y \! VY5 8WDLQ ÂDÚ>DH LQ7\P $F5LW V J›LW SU 6ZDQ WHMDHP8LW5! SZD ?MXQD
3.93. That Brahmana who thus daily honours all beings, goes, endowed with a resplendent body, by a straight
road to the highest dwelling-place (i.e. Brahman).
N‰7YD #WG{ ELONP5 #YP $LWLZ S8Y5P $D]\HW L @D F L @YH G DG{ LYL[YG{ ÂÚFDLU>H
3.94. Having performed this Bali offering, he shall first feed his guest and, according to the rule, give alms to an
ascetic (and) to a student.
\W SX^\ OP $D½DHLW JD G£YD LYL[YG{ JXUDH! WW SX^\ OP $D½DHLW L @D G£YD L´MDH JK,
3.95. A twice-born householder gains, by giving alms, the same reward for his meritorious act which (a student)
obtains for presenting, in accordance with the rule, a cow to his teacher.
L @DP $3\XGSD¥ YD V7N‰7\ LYL[S8Y5NP YHGW£YDZ5LY¨ H ÂDÚ>D\ SSDG\HW
3.96. Let him give, in accordance with the rule, to a Brahmana who knows the true meaning of the Veda, even
(a small portion of food as) alms, or a pot full of water, having garnished (the food with seasoning, or the pot
with flowers and fruit).
Q=\L1W K9\ N9\DLQ QUD>DP $LYMDQWDP 6P, 8WH X LY¾H X PDHKDG{ G¢DLQ GDWL !
3.97. The oblations to gods and manes, made by men ignorant (of the law of gifts), are lost, if the givers in their
folly present (shares of them) to Brahmanas who are mere ashes.

LY D WS! VP­H X ÕW LY¾PXRDL” X LQ6WDU\LW ¨JD5F F PKW] F #Y LNL/E DW
3.98. An offering made in the mouth-fire of Brahmanas rich in sacred learning and austerities, saves from
misfortune and from great guilt.
V¾D»D\ 7Y $LWZ\H ¾G DG{ $DVQ GNH $¸ F #Y \ZD]L‹ V7N‰7\ LYL[S8Y5NP
3.99. But let him offer, in accordance with the rule, to a guest who has come (of his own accord) a seat and
water, as well as food, garnished (with seasoning), according to his ability.
L]ODQ $3\X WDH LQ7\ S D”,Q $LS MXÜW! VY VXN‰WP $DG¢H ÂDÚ>DH $QLF5WDH YVQ
3.100. A Brahmana who stays unhonoured (in the house), takes away (with him) all the spiritual merit even of a
man who subsists by gleaning ears of corn, or offers oblations in five fires.
W>DLQ 8LPU{ GN YDN{ FWXZ,5 F V8QWD #WD1\LS VWD JHKH Q L› 1WH NGD FQ
3.101. Grass, room (for resting), water, and fourthly a kind word; these (things) never fail in the houses of good
men.
#NUD¥ WX LQYV¸ $LWLZU{ ÂDÚ>! 6PW! $LQ7\ LK L6ZWDH \6PDW W6PDG{ $LWLZU{ &\WH
3.102. But a Brahmana who stays one night only is declared to be a guest (atithi); for because he stays (sthita)
not long (anityam), he is called atithi (a guest).
Q #N€DP,>P $LWLZ LY¾ VDšLWN WZD SL6ZW JKH LY DG{ D\D5 \¥ $”\DH $LS YD
3.103. One must not consider as a guest a Brahmana who dwells in the same village, nor one who seeks his
livelihood by social intercourse, even though he has come to a house where (there is) a wife, and where sacred
fires (are kept).
SDVWH \H JK6ZD! SUSDNP $EX­\! WHQ WH ¾H7\ S]XWD ÊM17\¸DLGGDL\Q!
3.104. Those foolish householders who constantly seek (to live on) the food of others, become, in consequence
of that (baseness), after death the cattle of those who give them food.
$¾>DH DH $LWLZ! VD\ V8\5 A)DH JKPHL[QD NDOH ¾D»V 7Y $NDOH YD Q $6\ $Q $ÌQ JKH YVHW
3.105. A guest who is sent by the (setting) sun in the evening, must not be driven away by a householder;
whether he have come at (supper-) time or at an inopportune moment, he must not stay in the house without
entertainment.
Q Y( 6Y\ WG{ $Ì,\DG{ $LWLZ \Q Q DHM\HW [1\ \]6\P $D\X \ 6Y*\ YD $LWLZS8MQP
3.106. Let him not eat any (dainty) food which he does not offer to his guest; the hospitable reception of guests
procures wealth, fame, long life, and heavenly bliss.
$DVQ $YVZD( ]

3.107. Let him offer (to his guests) seats, rooms, beds, attendance on departure and honour (while they stay), to
the most distinguished in the best form, to the lower ones in a lower form, to equals in an equal manner.
Y(ÏGHYH WX LQY5¢H \ 1\DH $LWLZU{ $DÊMHW W6\ $3\¸ \ZD]L‹ ¾G DQ Q ELO KUHW
3.108. But if another guest comes after the Vaisvadeva offering has been finished, (the householder) must give
him food according to his ability, (but) not repeat the Bali offering.
Q DHMQDZ 6YH LY¾! NeO JDH¥H LQYHG\HW DHMQDZ LK WH ]VQ YD1WD], 7\X&\WH EX[(!
3.109. A Brahmana shall not name his family and (Vedic) gotra in order to obtain a meal; for he who boasts of
them for the sake of a meal, is called by the wise a foul feeder (vantasin).
Q ÂDÚ>6\ 7Y $LWLZU{ JKH UDM1\ &\WH Y(=\ ]8²D( VRD F #Y `DW\DH JXÇU{ #Y F
3.110. But a Kshatriya (who comes) to the house of a Brahmana is not called a guest (atithi), nor a Vaisya, nor a
Sudra, nor a personal friend, nor a relative, nor the teacher.
\LG 7Y $LWLZ[PH5>
@L¥\DH JKP $DÊMHW X‹Y7VX F LY¾H X NDP WP $LS DHM\HW
3.111. But if a Kshatriya comes to the house of a Brahmana in the manner of a guest, (the house-holder) may
feed him according to his desire, after the above-mentioned Brahmanas have eaten.
Y(=\ ]8²DY $LS ¾D»D( NeTX0EH $LWLZ [LP5>D( DHM\HW VK 7\(V WDY $DQ]6\ ¾\DHM\Q
3.112. Even a Vaisya and a Sudra who have approached his house in the manner of guests, he may allow to eat
with his servants, showing (thereby) his compassionate disposition.
WUDQ $LS VLR $G,Q V0¾,7\D JKP $DJWDQ ¾N‰7\ $¸ \ZD]L‹ DHM\HW VK D\5\D
3.113. Even to others, personal friends and so forth, who have come to his house out of affection, he may give
food, garnished (with seasoning) according to his ability, (at the same time) with his wife.
VXYDLVQ,! NePDU,] F UDHLJ>DH JL 5>,! LÒ\! $LWLZB\DH $€ #Y #WDQ DHM\HG{ $LYFDU\Q
3.114. Without hesitation he may give food, even before his guests, to the following persons, (viz.) to newlymarried
women, to infants, to the sick, and to pregnant women.
$G£YD WX \ #WHB\! S8Y XrH $ LYF@>! V X¡DQDH Q MDQDLW Ï J(U{ ML*[P $D7PQ!
3.115. But the foolish man who eats first without having given food to these (persons) does, while he crams, not
know that (after death) he himself will be devoured by dogs and vultures.
X‹Y76Y $Z LY¾H X 6YH X 7\H X F #Y LK X¡,\DWD WW! SËDG{ $YL]Ð WX G0SW,
3.116. After the Brahmanas, the kinsmen, and the servants have dined, the householder and his wife may
afterwards eat what remains.
GHYDQ ? ,Q PQX \D] F LSW†Q JÛD] F GHYWD! S8ML\7YD WW! SËDG{ JK6Z! ]H XJ YHW
3.117. Having honoured the gods, the sages, men, the manes, and the guardian deities of the house, the
householder shall eat afterwards what remains.

$ V NHYO XrH \! SF7\D7PNDU>DW \`L]ÐD]Q ÛHWW VWDP $¸ LY[,\WH
3.118. He who prepares food for himself (alone), eats nothing but sin; for it is ordained that the food which
remains after (the performance of) the sacrifices shall be the meal of virtuous men.
UDM ?L7Y- ÓDWN JXÈQ L¾\ Ï]XU PDWXODQ $K5\HQ P[XSNH5>
SLUVY7VUDW SXQ!
3.119. Let him honour with the honey-mixture a king, an officiating priest, a Snataka, the teacher, a son-in-law,
a father-in-law, and a maternal uncle, (if they come) again after a full year (has elapsed since their last visit).
UDMD F ÍDHL¥\] F #Y \`NP5^\XSL6ZWD( P[XSNH5>
VS8-\D( Q 7Y $\` LW L6ZLW!
3.120. A king and a Srotriya, who come on the performance of a sacrifice, must be honoured with the honeymixture,
but not if no sacrifice is being performed; that is a settled rule.
VD\ 7Y $¸6\ LV­6\ S71\P· ELO KUHW Y(ÏGHY LK QDP #WW VD\ ¾DWU{ LY[,\WH
3.121. But the wife shall offer in the evening (a portion) of the dressed food as a Bali-oblation, without (the
recitation of) sacred formulas; for that (rite which is called the) Vaisvadeva is prescribed both for the morning
and the evening.
LSW\` WX LQY57\5 LY¾] F1²@\H $L”PDQ LS^ID1YDKD\5N ÍD­ Ne\D5Q PDV $QXPDLVNP
3.122. After performing the Pitriyagna, a Brahmana who keeps a sacred fire shall offer, month by month, on the
new-moon day, the funeral sacrifice (Sraddha, called) Pindanvaharyaka.
LSW†>D PDLVN ÍD­P $1YDKD\ LY¨U{ EX[D! WF F $LP H>D NW59\ ¾]6WHQ ¾\¤W!
3.123. The wise call the monthly funeral offering to the manes Anvaharya (to be offered after the cakes), and
that must be carefully performed with the approved (sorts of) flesh (mentioned below).
W¥ \H DHMQ,\D! 6\XU{ \H F Y-\D5 L´MDH¢PD! \DY1W] F #Y \(] F $¸(V WDQ ¾YØ\D0\]H W!
3.124. I will fully declare what and how many (Brahmanas) must be fed on that (occasion), who must be
avoided, and on what kinds of food (they shall dine).
´D( G(YH LSWND\H5
¥,Q #N(NP \¥ YD DHM\HW VX VP­DH $LS Q ¾VœHW LY6WUH
3.125. One must feed two (Brahmanas) at the offering to the gods, and three at the offering to the manes, or one
only on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company.
VL7‘\D GH] NDOD( F ]D(F ÂDÚ>VSG! S #WDQ LY6WUDH KL1W W6PDQ Q KHW LY6WUP
3.126. A large company destroys these five (advantages) the respectful treatment (of the invited, the propriety
of) place and time, purity and (the selection of) virtuous Brahmana (guests); he therefore shall not seek (to
entertain) a large company.
¾LZWD ¾HWN‰7\D # D LS¦\ QDP LY[X@\H WL6PQ \X‹6\ #LW LQ7\ ¾HWN‰7\D #Y OD(LNN,
3.127. Famed is this rite for the dead, called (the sacrifice sacred to the manes (and performed) on the newmoon
day; if a man is diligent in (performing) that, (the reward of) the rite for the dead, which is performed
according to Smarta rules, reaches him constantly.

ÍDHL¥\D\ #Y GH\DLQ K9\ N9\DLQ GDWL ! $K5¢PD\ LY¾D\ W6P( G¢ PKD OP
3.128. Oblations to the gods and manes must be presented by the givers to a Srotriya alone; what is given to
such a most worthy Brahmana yields great reward.
#N(NP $LS LY´DV G(YH LS¦\H F DHM\HW SX NO OP $D½DHLW Q $P·`DQ EÖQ $LS
3.129. Let him feed even one learned man at (the sacrifice) to the gods, and one at (the sacrifice) to the manes;
(thus) he will gain a rich reward, not (if he entertains) many who are unacquainted with the Veda.
©UDG{ #Y SU,@HW ÂDÚ> YHGSDUJP W,Z W¬i K9\ N9\DQD ¾GDQH VDH $LWLZ! 6PW!
3.130. Let him make inquiries even regarding the remote (ancestors of) a Brahmana who has studied an entire
(recension of the) Veda; (if descended from a virtuous race) such a man is a worthy recipient of gifts
(consisting) of food offered to the gods or to the manes, he is declared (to procure as great rewards as) a guest
(atithi).
VKÔ LK VKÔD>DP $QFD \¥ X¡WH #NV WDQ P·LYW ¾,W! VYD5Q $K5LW [P5W!
3.131. Though a million of men, unaquainted with the Rikas, were to dine at a (funeral sacrifice), yet a single
man, learned in the Veda, who is satisfied (with his entertainment), is worth them all as far as the (production
of) spiritual merit (is concerned).
`DQ 7N‰ÐD\ GH\DLQ N9\DLQ F KY,vL F Q LK K6WDY $VL*G*[D( ÇL[UH> #Y ]X;\W!
3.132. Food sacred to the manes or to the gods must be given to a man distinguished by sacred knowledge; for
hands, smeared with blood, cannot be cleansed with blood.
\DYWDH €VWH €DVDQ K9\ N9\H Y $P·LYW WDYWDH €VWH ¾HWDH G,»]8O ?LÐ $\DHJXIDQ
3.133. As many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many redhot
spikes, spears, and iron balls must (the giver of the repast) swallow after death.
`DQLQÑD L´MD! NH LFW WSDHLQÑDV WZD $SUH WS! 6YD;\D\LQÑD] F NP5LQÑDV WZD $SUH
3.134. Some Brahmanas are devoted to (the pursuit of) knowledge, and others to (the performance of)
austerities; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred rites.
`DQLQÑH X N9\DLQ ¾LWÑD3\DLQ \¤W! K9\DLQ WX \ZD1\D\ VYH5
Y #Y FWX 9| $LS
3.135. Oblations to the manes ought to be carefully presented to those devoted to knowledge, but offerings to
the gods, in accordance with the reason (of the sacred law), to (men of) all the four (above-mentioned classes).
$ÍDHL¥\! LSWD \6\ SX¥! 6\DG{ YHGSDUJ! $ÍDHL¥\DH YD SX¥! 6\DW LSWD 6\DG{ YHGSDUJ!
3.136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda
and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and
the Angas,
-\D\DVP $Q\DHU{ LY DG{ \6\ 6\DW ÍDHL¥\! LSWD P·VS8MQDZ WX V7NDUP WUDH $K5LW

3.137. Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is
worthy of honour, because respect is due to the Veda (which he has learned).
Q ÍD­H DHM\HQ LP¥ [Q(! ND\DH5
$6\ V€K! QDLU Q LP¥ \ LY DW W ÍD­H DHM\HG{ L´MP
3.138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other)
valuable gifts; let him feed at a Sraddha a Brahmana whom he considers neither as a foe nor as a friend.
\6\ LP¥ ¾[DQDLQ ÍD­DLQ F KY,vL F W6\ ¾H7\ O Q $L6W ÍD­H X F KLY! X F
3.139. He who performs funeral sacrifices and offerings to the gods chiefly for the sake of (gaining) friends,
reaps after death no reward for Sraddhas and sacrifices.
\! VJWDLQ NeÇWH PDHKDW ÍD­HQ PDQY! V 6YJD5F &\YWH ODHNDW ÍD­ LP¥DH L´MD[P!
3.140. That meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice,
loses heaven, because he performed a Sraddha for the sake of friendship.
V DHMDLQ VD $L LKWD S(]DF, GL@>D L´M(! K #Y $6WH WX VD ODHNH JD(U{ $1[D Y #NYH=PLQ
3.141. A gift (of food) by twice-born men, consumed with (friends and relatives), is said to be offered to the
Pisakas; it remains in this (world) alone like a blind cow in one stable.
\ZD LU>H E,MP ¼YD Q Y»D O WH OP WZD $Q ?FH KLYU{ G£YD Q GDWD O WH OP
3.142. As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of
sacrificial food gains no reward if he presented it to a man unacquainted with the Rikas.
GDW†Q ¾LW€K,W†] F NeÇWH O DLJQ! LY¨ H GL@>D G£YD LYL[YW ¾H7\ F K F
3.143. But a present made in accordance with the rules to a learned man, makes the giver and the recipient
partakers of rewards both in this (life) and after death.
NDP ÍD­H $F5\HQ LP¥ Q $L ÈSP $LS 7Y $LUP L´ WD LK KLYU{ X‹ YLW ¾H7\ LQ OP
3.144. (If no learned Brahmana be at hand), he may rather honour a (virtuous) friend than an enemy, though the
latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after
death.
\¤HQ DHM\HW ÍD­H EÜF YHGSDUJP ]DRD1WJP $Z $;Y\X F1GDHJ WX VPDL»NP
3.145. Let him (take) pains (to) feed at a Sraddha an adherent of the Rig-veda who has studied one entire
(recension of that) Veda, or a follower of the Yagur-veda who has finished one Sakha, or a singer of Samans
who (likewise) has completed (the study of an entire recension).
# DP $1\WPDH \6\ X¡,W ÍD­P $LF5W! LSW†>D W6\ WL»! 6\DW ]DÏW, VD»SD(Ç ,
3.146. If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the
feast), as far as the seventh person, will be satisfied for a very long time.
# Y( ¾ZP! N/S! ¾GDQH K9\ N9\\DH! $QXN/SV 7Y $\ `H\! VGD VL¯U{ $QXLÑW!

3.147. This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the virtuous
always observe the following subsidiary rule.
PDWDPK PDWXO F 6YÔ,\ Ï]XU JXÇP GD(LK¥ LYT{SLW E1[XP ?L7YJ \D-\D( F DHM\HW
3.148. One may also entertain (on such occasions) one’s maternal grandfather, a maternal uncle, a sister’s son, a
father-in-law, one’s teacher, a daughter’s son, a daughter’s husband, a cognate kinsman, one’s own officiating
priest or a man for whom one offers sacrifices.
Q ÂDÚ> SU,@HW G(YH NP5L> [P5LYW LS¦\H NP5L> WX ¾D»H SU,@HW ¾\¤W!
3.149. For a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an
(invited) Brahmana; but when one performs a ceremony in honour of the manes, one must carefully examine
(the qualities and parentage of the guest).
\H 6WHQ SLWW Š,ED \H F QDL6WNY¢\! WDQ K9\ N9\\DHU{ LY¾DQ $QKD5Q PQXU{ $ÂY,W
3.150. Manu has declared that those Brahmanas who are thieves, outcasts, eunuchs, or atheists are unworthy (to
partake) of oblations to the gods and manes.
MLTO F $Q[,\DQ ¨ED5O LNWY WZD \DM\L1W F \H S8JDV WD] F ÍD­H Q DHM\HW
3.151. Let him not entertain at a Sraddha one who wears his hair in braids (a student), one who has not studied
(the Veda), one afflicted with a skin-disease, a gambler, nor those who sacrifice for a multitude (of sacrificers).
LFLN7VNDQ GHYONDQ PDVLY‘L\>V WZD LYS>HQ F M,Y1WDH Y-\D5! 6\XU{ K9\ N9\\DH!
3.152. Physicians, temple-priests, sellers of meat, and those who subsist by shop-keeping must be avoided at
sacrifices offered to the gods and to the manes.
¾H \DH €DP6\ UD`] F NeQR, =\DYG1WN! ¾LWUDH­D JXUDH] F #Y 7\‹ $L”U{ YD[X5L
V WZD
3.153. A paid servant of a village or of a king, man with deformed nails or black teeth, one who opposes his
teacher, one who has forsaken the sacred fire, and a usurer;
\ØP, F S]XSDO] F SLUYH¢D LQUDN‰LW! ÂÚL´ SLULYL¢] F J>DB\1WU #Y F
3.154. One suffering from consumption, one who subsists by tending cattle, a younger brother who marries or
kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahmana
race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a
company or corporation,
Ne],OYDH $YN,>,5 F Y O,SLWU{ #Y F SD(Q 5Y] F ND>] F \6\ F SSLWU{ JKH
3.155. An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a Sudra
female, the son of a remarried woman, a one-eyed man, and he in whose house a paramour of his wife (resides);
WND;\DSNDH \] F WND;\DLSWV WZD ]8² L] \DH JXÇ] F #Y YD*¨Ð! Ne^I JDHOND(
3.156. He who teaches for a stipulated fee and he who is taught on that condition, he who instructs Sudra pupils
and he whose teacher is a Sudra, he who speaks rudely, the son of an adulteress, and the son of a widow,

$NDU>H SLU7\‹D PDWD LS¥DHU{ JXUDHV WZD ÂDÚ(U{ \D(Q(] F VE1[(! V\DHJ SLWW(U{ JW!
3.157. He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has contracted
an alliance with outcasts either through the Veda or through a marriage,
$JDUGDK, JUG! Ne^ID], VDHPLY‘\, VPX²\D\, E1G, F W(LON! NˆTNDUN!
3.158. An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he
who undertakes voyages by sea, a bard, an oil-man, a suborner to perjury,
LS¥D LYYGPDQ] F LNWYDH P SV WZD SDSUDH*\L ]6W] F GDL0 NDH UVLY‘\,
3.159. He who wrangles or goes to law with his father, the keeper of a gambling-house, a drunkard, he who is
afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a seller
of substances used for flavouring food,
[QX! ]UD>D NWD5 F \] F $€HLGL[ 8SLW! LP¥XJ 8W YL¢] F SX¥ $FD\5V WZD #Y F
3.160. A maker of bows and of arrows, he who lasciviously dallies with a brother’s widow, the betrayer of a
friend, one who subsists by gambling, he who learns (the Veda) from his son,
ÄDPU, J1IPDO, F LϦ\ZDH LS]XQV WZD 1P¢DH $1[] F Y-\D5! 6\XU{ YHGLQ1GN #Y F
3.161. An epileptic man, who suffers from scrofulous swellings of the glands, one afflicted with white leprosy,
an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided.
KL6W JDH $Ï ÐGPNDH Q@¥(U{ \] F M,YLW SL@>D SDH NDH \] F \X­DFD\5V WZD #Y F
3.162. A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a bird-fancier, and he who
teaches the use of arms,
ÔDHWVD HGNDH \] F WH D F $YU>H UW! JKVYH]NDH ©WDH Y@DUDHSN #Y F
3.163. He who diverts water-courses, and he who delights in obstructing them, an architect, a messenger, and he
who plants trees (for money),
Ï‘,I, =\HQM,Y, F N1\D© N #Y F LKÔDH Y O YL¢] F J>DQD F #Y \DMN!
3.164. A breeder of sporting-dogs, a falconer, one who defiles maidens, he who delights in injuring living
creatures, he who gains his subsistence from Sudras, and he who offers sacrifices to the Ganas,
$DFDU K,Q! Š,E] F LQ7\ \DFQNV WZD N‰L M,Y, Î,SG, F VL¯U{ LQL1GW #Y F
3.165. He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who
constantly asks (for favours), he who lives by agriculture, a club-footed man, and he who is censured by
virtuous men,
$D(ULÄNDH PDLKL N! SUS8YD5SLWV WZD ¾HWLQ\D5SN] F #Y YM5Q,\D! ¾\¤W!
3.166. A shepherd, a keeper of buffaloes, the husband of a remarried woman, and a carrier of dead bodies, (all
these) must be carefully avoided.

#WDQ LYJLK5W $FDUDQ $SDrH\DQ L´MD[PDQ L´MDLW¾YUDH LY´DQ \¥ LYYM5\HW
3.167. A Brahmana who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes)
these lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company
(at a repast).
ÂDÚ>DH 7Y $Q[,\DQV W>DL”U{ Y ]D0\LW W6P( K9\ Q GDW9\ Q LK 6PLQ Ö\WH
3.168. As a fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with)
an unlearned Brahmana; sacrificial food must not be given to him, since it (would be) offered in ashes.
$SDrGDQH \DH GDWXU{ Y7\8;Y O G\! G(YH KLYL LS¦\H YD W ¾Y.6\D0\]H W!
3.169. I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or
manes, to a man who is unworthy to sit in the company.
$ÊW(U{ \G{ L´M(U{ X‹ SLUYHW $LGL V WZD $SDrH\(U{ \G{ $1\(] F WG{ Y( U@DLV X¡WH
3.170. The Rakshasas, indeed, consume (the food) eaten by Brahmanas who have not fulfilled the vow of
studentship, by a Parivettri and so forth, and by other men not admissible into the company.
GDUDL”KDH¥V\DHJ NeÇWH \DH $€MH L6ZWH SLUYH¢D V LY`H\! SLULYL¢V WX S8Y5M!
3.171. He must be considered as a Parivettri who marries or begins the performance of the Agnihotra before his
elder brother, but the latter as a Parivitti.
SLULYL¢! SLUYH¢D \\D F SLULY WH VYH5
WH QUN \DL1W GDW\DMN S PD!
3.172. The elder brother who marries after the younger, the younger brother who marries before the elder, the
female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the fifth,
all fall into hell.
ÄDWXU{ PW6\ D\D5\D \DH $QXU-\HW NDPW! [PH5>
$LS LQ\X‹D\D V `H\DH LGL[ 8SLW!
3.173. He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a
child by him) in accordance with the sacred law, must be known to be a Didhishupati.
SUGDUH X MD\HWH ´D( VXWD( Ne^I JDHOND( S7\D( M,YLW Ne^I! 6\DQ PWH W5LU JDHON!
3.174. Two (kinds of) sons, a Kunda and a Golaka, are born by wives of other men; (he who is born) while the
husband lives, will be a Kunda, and (he who is begotten) after the husband’s death, a Golaka.
WD( WX MDWD( SU@H¥H ¾DL>QD( ¾H7\ F K F G¢DLQ K9\ N9\DLQ QD]\L1W ¾GDL\QDP
3.175. But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards),
both in this life and after death, for the food sacred to gods or manes which has been given (to them).
$SD {Œ\DH \DYW! S {Œ\DQ X¡DQDQ $QXS=\LW WDYWD Q O W¥ GDWD ¾D½DHLW EDLO]!
3.176. The foolish giver (of a funeral repast) does not reap the reward for as many worthy guests as a man,
inadmissible into company, can look on while they are feeding.

Y,Ø\ $1[DH QYWH! ND>! ÐH! LÏ¥, ]W6\ WX SDSUDHJ, VKÔ6\ GDWXU{ QD]\WH OP
3.177. A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a
one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible)
disease for a thousand.
\DYW! V6S]HG{ $š(U{ ÂDÚ>DQ ]8²\DMN! WDYWD Q YHG{ GDWX! O GDQ6\ SD(LW5NP
3.178. The giver (of a Sraddha) loses the reward, due for such a non-sacrificial gift, for as many Brahmanas as a
(guest) who sacrifices for Sudras may touch (during the meal) with his limbs.
YHGLYG{ F $LS LY¾DH $6\ ODH DW N‰7YD ¾LW€KP LYQD] ÊMLW L@¾P $DPSD¥P Y $0 LV
3.179. And if a Brahmana, though learned in the Veda, accepts through covetousness a gift from such (a man),
he will quickly perish, like a vessel of unburnt clay in water.
VDHPLY‘L\>H LYÑD L MH S8\ ]DHL>WP QÐ GHYONH G¢P $¾LWÑ WX YD[X5
D(
3.180 (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that
presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods).
\W WX YDL>MNH G¢ Q K Q $PX¥ WG{ YHW 6PLQ Y ÕW ²9\ WZD SD(Q 5YH L´MH
3.181. What has been given to a Brahmana who lives by trade that is not (useful) in this world and the next, and
(a present) to a Brahmana born of a remarried woman (resembles) an oblation thrown into ashes.
WUH X 7Y $SD {Œ\H X \ZD L¬ÐH Y $VD[X X PHGDH $V { PDV PœD $L6Z YG17\¸ PQ,L >!
3.182. But the wise declare that the food which (is offered) to other unholy, inadmissible men, enumerated
above, (is turned into) adipose secretions, blood, flesh, marrow, and bone.
$SD {Œ\ SKWD SLr! SD9\WH \(U{ L´MDH¢P(! WDQ LQEDH[W ND761\H5Q
L´MD€ DQ SLrSDYQDQ
3.183. Now hear by what chief of twice-born men a company defiled by (the presence of) unworthy (guests) is
purified, and the full (description of) the Brahmanas who sanctify a company.
$€ D! VYH5
X YHGH X VY5¾YFQH X F ÍDHL¥\D1Y\MD] F #Y LY`H\D! SLrSDYQD!
3.184. Those men must be considered as the sanctifiers of a company who are most learned in all the Vedas and
in all the Angas, and who are the descendants of Srotriyas.
L¥>DLFNHW! S $L”V L¥VXS>5! IšLYW ÂÚGH\D7PV1WDQDH -\HÑVDPJ #Y F
3.185. A Trinakiketa, one who keeps five sacred fires, a Trisuparna, one who is versed in the six Angas, the son
of a woman married according to the Brahma rite, one who sings the Gyeshthasaman,
YHGDZ5 LYW ¾Y‹D F ÂÚFDU, VKÔG! ]WD\X] F #Y LY`H\D ÂDÚ>D! SLrSDYQD!
3.186. One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a
thousand (cows), and a centenarian must be considered as Brahmanas who sanctify a company.

S8YH5
XU{ $SUH XU{ YD ÍD­NP5^\XSL6ZWH LQP·\HW ¥< $YUDQ V0\J LY¾DQ \ZD LGWDQ
3.187. On the day before the Sraddha-rite is performed, or on the day when it takes place, let him invite with
due respect at least three Brahmanas, such as have been mentioned above.
LQPL·WDH L´M! LS¦\H LQ\WD7PD YHW VGD Q F F1GD6\[,\,W \6\ ÍD­ F WG{ YHW
3.188. A Brahmana who has been invited to a (rite) in honour of the manes shall always control himself and not
recite the Veda, and he who performs the Sraddha (must act in the same manner).
LQPL·WDQ LK LSWU SLWÑL1W WDQ L´MDQ YD\XYW F $QXJ›L1W WZD $V,QDQ SDVWH
3.189. For the manes attend the invited Brahmanas, follow them (when they walk) like the wind, and sit near
them when they are seated.
NHLWWV WX \ZD1\D\ K9\H N9\H L´MDH¢P! NZ LFG{ $3\LW‘DPQ SDS! V8NUWD ÊMHW
3.190. But a Brahmana who, being duly invited to a rite in honour of the gods or of the manes, in any way
breaks (the appointment), becomes guilty (of a crime), and (in his next birth) a hog.
$DPL·WV WX \! ÍD­H Y]/\D VK PDHGWH GDWXU{ \G{ ¨ N‰W LN LFW WW VY ¾LWS WH
3.191. But he who, being invited to a Sraddha, dallies with a Sudra woman, takes upon himself all the sins
which the giver (of the feast) committed.
$‘DH[QD! ]D(F SUD! VWW ÂÚFDLU>! 1\6W ]ÒD PKD DJD! LSWU! S8Y5GHYWD!
3.192. The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and
endowed with great virtues.
\6PDG{ 7SL¢U{ #WH D VYH5
DP $3\]H W! \H F \(U{ SF\D5! 6\XU{ LQ\P(V WDQ LQEDH[W
3.193. Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought
to be worshipped.
PQDHU{ K(U^\J 56\ \H PU,LF $G\! VXWD! WH DP ? ,>D VYH5
D SX¥D! LSWJ>D! 6PWD!
3.194. The (various) classes of the manes are declared to be the sons of all those sages, Mariki and the rest, who
are children of Manu, the son of Hiranyagarbha.
LYUD- VXWD! VDHPVG! VD;\DQD LSWU! 6PWD! $L” YD¢D] F GHYDQD PDU,FD ODHNLYÍXWD!
3.195. The Somasads, the sons of Virag, are stated to be the manes of the Sadhyas, and the Agnishvattas, the
children of Mariki, are famous in the world (as the manes) of the gods.
G(7\ GDQY \@D>D J1[Y5 UJ U@VDP VXS>5 LN¸UD>D F 6PWD ELK5 GDH $L¥MD!
3.196. The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas, Danavas, Yakshas,
Gandharvas, Snake-deities, Rakshasas, Suparnas, and a Kimnaras,
VDHPSD QDP LY¾D>D @L¥\D>D KLY X5M!
Y(=\DQDP $D-\SD QDP ]8²D>D WX VXNDLOQ!

3.197. The Somapas those of the Brahmanas, the Havirbhugs those of the Kshatriyas, the Agyapas those of the
Vaisyas, but the Sukalins those of the Sudras.
VDHPSDV WX NYH! SX¥D KLY P1WDH $LšU!VXWD! SXO67\6\ $-\SD! SX¥D YLVÑ6\ VXNDLOQ!
3.198. The Somapas are the sons of Kavi (Bhrigu), the Havishmats the children of Angiras, the Agyapas the
offspring of Pulastya, but the Sukalins (the issue) of Vasishtha.
$L”G*[ $QL”G*[DQ ND9\DQ ELK5 GV WZD $L” YD¢D] F VD(0\D] F LY¾D>DP #Y LQLG5]HW
3.199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads,
the Agnishvattas, and the Saumyas, are (the manes) of the Brahmanas alone.
\ #WH WX J>D PX2\D! LSW†>D SLUN,LW5WD! WH DP $LS K LY`H\ SX¥ SD(¥P $Q1WNP
3.200. But know also that there exist in this (world) countless sons and grandsons of those chief classes of
manes which have been enumerated.
?L B\! LSWUDH MDWD! LSWB\DH GHY PDQYD! GHYHB\V WX MJW VY FU 6ZD^Y $QXS8Y5]!
3.201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole
world, both the movable and the immovable in due order.
UDMW(U{ DMQ(U{ # DP $ZDH YD UMWDL1YW(! YD\5LS Í­\D G¢P $@\D\ SN/SWH
3.202. Even water offered with faith (to the manes) in vessels made of silver or adorned with silver, produces
endless (bliss).
G(YND\D5G{ L´MDW,QD LSWND\ LYL] \WH G(Y LK LSWND\56\ S8Y5P $D3\D\Q 6PWP
3.203. For twice-born men the rite in honour of the manes is more important than the rite in honour of the gods;
for the offering to the gods which precedes (the Sraddhas), has been declared to be a means of fortifying (the
latter).
WH DP $DU@ 8W WX S8Y G(Y LQ\DHM\HW U.VDLV LY¾OX0SL1W ÍD­P $DU@YLM5WP
3.204. Let him first invite a (Brahmana) in honour of the gods as a protection for the (offering to the manes); for
the Rakshasas destroy a funeral sacrifice which is left without such a protection.
G(Y $ 1W WG{ KHW LSW $ 1W Q WG{ YHW LSW $ 1W 7Y KPDQ! L@¾ Q=\LW V $1Y\!
3.205. Let him make (the Sraddha) begin and end with (a rite) in honour of the gods; it shall not begin and end
with a (rite) to the manes; for he who makes it begin and end with a (rite) in honour of the manes, soon perishes
together with his progeny.
]XLF GH] LYLY‹ F JDHP\HQ SOHS\HW GL@QD ¾Y> F #Y ¾\¤HQ SSDG\HW
3.206. Let him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south.
$YND]H X FDH@H X MOW,UH X F #Y LK LYLY‹H X F WX \L1W G¢HQ LSWU! VGD

3.207. The manes are always pleased with offerings made in open, naturally pure places, on the banks of rivers,
and in secluded spots.
$DVQH X S.„{»H X ELK5 P7VX SZ. SZN{ S6SÐ GNDQ V0\J LY¾DV WDQ SYH]\HW
3.208. The (sacrificer) shall make the (invited) Brahmanas, who have duly performed their ablutions, sit down
on separate, prepared seats, on which blades of Kusa grass have been placed.
SYH=\ WX WDQ LY¾DQ $DVQH Y $MXJXL3VWDQ J1[ PD/\(! VXUL L U{ $F5\HG{ G(YS8Y5NP
3.209. Having placed those blameless Brahmanas on their seats, he shall honour them with fragrant garlands
and perfumes, beginning with (those who are invited in honour of) the gods.
WH DP GNP $DQ,\ V SLY¥DV LWODQ $LS $”D( Ne\D5G{ $QX`DWDH ÂDÚ>DH ÂDÚ>(! VK
3.210. Having presented to them water, sesamum grains, and blades of Kusa grass, the Brahmana (sacrificer)
shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahmana
(guests) conjointly.
$”H! VDHP \PDB\D F N‰7YD $3\D\QP $DLGW! KLYGD5QHQ LYL[YW SËDW VWS5\HW LSW†Q
3.211. Having first, according to the rule, performed, as a means of protecting (the Sraddha), oblations to Agni,
to Soma, and to Yama, let him afterwards satisfy the manes by a gift of sacrificial food.
$L” $ DYH WX LY¾6\ SD>DY #Y SSDG\HW \DH ÛL”! V L´MDH LY¾(U{ P·GL]5L U{ &\WH
3.212. But if no (sacred) fire (is available), he shall place (the offerings) into the hand of a Brahmana; for
Brahmanas who know the sacred texts declare, ’What fire is, even such is a Brahmana.’
$‘DH[QDQ VX ¾VDGDQ YG17\HWDQ SXUDWQDQ ODHN6\ $3\D\QH \X‹DQ ÍD­ GHYDQ L´MDH¢PDQ
3.213. They (also) call those first of twice-born men the ancient deities of the funeral sacrifice, free from anger,
easily pleased, employed in making men prosper.
$SV9\P $”D( N‰7YD VY5P $DY7\ LY‘PP $SV9\HQ K6WHQ LQY5SHG{ GN XLY
3.214. After he has performed (the oblations) in the fire, (and) the whole series of ceremonies in such a manner
that they end in the south, let him sprinkle water with his right hand on the spot (where the cakes are to be
placed).
¥,vV WX W6PD¬i KLY!]H DW LS^IDQ N‰7YD VPDLKW! $D(GNHQ #Y LYL[QD LQY5SHG{ GL@>D PXR!
3.215. But having made three cakes out of the remainder of that sacrificial food, he must, concentrating his
mind and turning towards the south, place them on (Kusa grass) exactly in the same manner in which (he
poured out the libations of) water.
1\X3\ LS^IDV WWV WDV WX ¾\WDH LYL[S8Y5NP WH X G H5
X W K6W LQP5-\DW OHS DLJQDP
3.216. Having offered those cakes according to the (prescribed) rule, being pure, let him wipe the same hand
with (the roots of) those blades of Kusa grass for the sake of the (three ancestors) who partake of the wipings
(lepa).

$DF0\ G.SUDY7\ L¥U{ $D\0\ ]Q(U{ $V8Q I{ ?W8] F QP6Ne\D5W LSW†Q #Y F P·YW
3.217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed his breath,
(the sacrificer) who knows the sacred texts shall worship (the guardian deities of) the six seasons and the manes.
GN LQQ\HW ]H ]Q(! LS^IDL1WNH SXQ! $YLM˜HF F WDQ LS^IDQ \ZD1\X»DQ VPDLKW!
3.218. Let him gently pour out the remainder of the water near the cakes, and, with fixed attention, smell those
cakes, in the order in which they were placed (on the ground).
LS^IHB\V 7Y $L/SND PD¥D VPDGD\ $QXS8Y5]! WDQ #Y LY¾DQ $DV,QDQ LYL[YW S8Y5P $D]\HW
3.219. But taking successively very small portions from the cakes, he shall make those seated Brahmana eat
them, in accordance with the rule, before (their dinner).
L\PD>H WX LSWLU S8YH5
DP #Y LQY5SHW LY¾YG{ YD $LS W ÍD­H 6YN LSWUP $D]\HW
3.220. But if the (sacrificer’s) father is living, he must offer (the cakes) to three remoter (ancestors); or he may
also feed his father at the funeral sacrifice as (one of the) Brahmana (guests).
LSWD \6\ LQY¢! 6\DM M,YHF F $LS LSWDPK! LSWX! V QDP V,7\5 N,W5\HW ¾LSWDPKP
3.221. But he whose father is dead, while his grandfather lives, shall, after pronouncing his father’s name,
mention (that of) his great-grandfather.
LSWDPKDH YD WW ÍD­ X¡,W 7\ÂY,Q PQX! NDP YD VPQX`DW! 6Y\P #Y VPDFUHW
3.222. Manu has declared that either the grandfather may eat at that Sraddha (as a guest), or (the grandson)
having received permission, may perform it, as he desires.
WH D G£YD WX K6WH X V SLY¥ LWO GNP WL7S^ID€ ¾\›HW 6Y[D # DP $67Y LW ÂXYQ
3.223. Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the
hands of the (guests), he shall give (to each) that (above-mentioned) portion of the cake, saying, ’To those,
Svadha!’
SDL>B\D WX SVJÛ 6Y\P $¸6\ YL[5WP LY¾DL1WNH LSW†Q ;\D\Q ]QN(U{ SLQL@SHW
3.224. But carrying (the vessel) filled with food with both hands, the (sacrificer) himself shall gently place it
before the Brahmanas, meditating on the manes.
\DHU{ K6W\DHU{ PX‹ \G{ $¸P SQ,\WH WG{ LY¾OX0S17\VXUD! VKVD ¨Ð FHWV!
3.225. The malevolent Asuras forcibly snatch away that food which is brought without being held with both
hands.
JX>D] F V8S ]DND DQ S\DH GL[ W P[X LY1\VHW ¾\W! S8Y 8PDY #Y VPDLKW!
3.226. Let him, being pure and attentive, carefully place on the ground the seasoning (for the rice), such as
broths and pot herbs, sweet and sour milk, and honey,

Ø\ DH-\ F LYLY[ P8ODLQ F ODLQ F × DLQ F #Y PDVDLQ SDQDLQ VX U ,L> F
3.227. (As well as) various (kinds of) hard food which require mastication, and of soft food, roots, fruits,
savoury meat, and fragrant drinks.
SQ,\ WX WW VY ]QN(! VXVPDLKW! SLUYH \HW ¾\WDH JX>DQ VYD5Q ¾FDHG\Q
3.228. All this he shall present (to his guests), being pure and attentive, successively invite them to partake of
each (dish), proclaiming its qualities.
Q $ÔP $DSDW\HM MDWX Q Ne3\HQ Q $QW YGHW Q SDGHQ 6S]HG{ $¸ Q F #WG{ $Y[8Q\HW
3.229. Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his
foot nor violently shake it.
$Ô JP\LW ¾HWDQ NDHSDH $U,Q $QW ]XQ! SDG6S]5V WX U@DLV ¨ N‰W,Q $Y[8QQP
3.230. A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot
to the Rakshasas, a shaking to the sinners.
\G{ \G{ UDHFHW LY¾HB\V WW WG{ G DG{ $P7VU! ÂÚDH D] F NZD! Ne\D5W LSW†>DP #WG{ L3VWP
3.231. Whatever may please the Brahmanas, let him give without grudging it; let him give riddles from the
Veda, for that is agreeable to the manes.
6YD;\D\ ÍDY\HW LS¦\H [P5]DÒDL> F #Y LK $D2\DQDLQ LWKDVD] F SXUD>DLQ LRODLQ F
3.232. At a (sacrifice in honour) of the manes, he must let (his guests) hear the Veda, the Institutes of the sacred
law, legends, tales, Puranas, and Khilas.
K 5\HG{ ÂDÚ>DV WXÐDH DHM\HF F ]Q(! ]Q(! $¸D HQ $VN‰F F #WDQ JX>(] F SLUFDHG\HW
3.233. Himself being delighted, let him give delight to the Brahmanas, cause them to partake gradually and
slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities.
ÊW6ZP $LS GD(LK¥ ÍD­H \¤HQ DHM\HW NeWS F $VQ G DW LWO(] F LYLNUHQ PK,P
3.234. Let him eagerly entertain at a funeral sacrifice a daughter’s son, though he be a student, and let him place
a Nepal blanket on the on the seat (of each guest), scattering sesamum grains on the ground.
¥,L> ÍD­H SLY¥DL> GD(LK¥! NeWSV LWOD! ¥,L> F $¥ ¾]VL1W ]D(FP $‘DH[P $7YUDP
3.235. There are three means of sanctification, (to be used) at a Sraddha, a daughter’s son, a Nepal blanket, and
sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and absence
of haste.
$7\X > VY5P $¸ 6\DG{ X¡,UV WH F YD*\WD! Q F L´MDW\DH Â8\XU{ GD¥D SÐD KLYJX5>DQ
3.236. All the food must be very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of
the feast), the Brahmanas shall not proclaim the qualities of the sacrificial food.

\DYG{ PD Y7\¸ \DYG{ $ÌL1W YD*\WD! LSWUV WDYG{ $ÌL1W \DYW Q ‹D KLYJX5>D!
3.237. As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are
not proclaimed, so long the manes partake (of it).
\G{ YHLÐW L]UD XrH \G{ XrH GL@>D PXR! V SDQ7N] F \G{ XrH WG{ Y( U@DLV X¡WH
3.238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats
with sandals on (his feet), that the Rakshasas consume.
FD^IDO] F YUDK] F NejeT! ÏD WZD #Y F UM6YOD F ^)] F Q @HU¸ $ÌWDH L´MDQ
3.239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the
Brahmanas while they eat.
KDHPH ¾GDQH DH-\H F \G{ #L U{ $L Y,Ø\WH G(YH KLYL LS¦\H YD WG{ J›7\\ZDWZP
3.240. What (any of) these sees at a burnt-oblation, at a (solemn) gift, at a dinner (given to Brahmanas), or at
any rite in honour of the gods and manes, that produces not the intended result.
˜D>HQ V8NUDH KL1W S@YDWHQ NejeT! ÏD WX fLÐLQSDWHQ 6S]H5>
$YUY>5M!
3.241. A boar makes (the rite) useless by inhaling the smell (of the offerings), a cock by the air of his wings, a
dog by throwing his eye (on them), a low-caste man by touching (them).
R¡DH YD \LG YD ND>DH GDWX! ¾H \DH $LS YD YHW K,Q $LWLU‹ JD¥DH YD WP $3\SQ\HW SXQ!
3.242. If a lame man, a one-eyed man, one deficient in a limb, or one with a redundant limb, be even the servant
of the performer (of the Sraddha), he must be removed from that place (where the Sraddha is held).
ÂDÚ> L @XN YD $LS DHMQDZ5P SL6ZWP ÂDÚ>(U{ $B\QX`DW! ]L‹W! ¾LWS8M\HW
3.243. To a Brahmana (householder), or to an ascetic who comes for food, he may, with the permission of (his)
Brahmana (guests), show honour according to his ability.
VDY5YL>5NP $¸D VQ,\ $3OD9\ YDLU>D VPX7VMHG{ X‹YWDP $€WDH LYLNUQ XLY
3.244. Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on
Kusa grass), down on the ground in front of (his guests), when they have finished their meal.
$V6N‰W ¾P,WDQD 7\DLJQD NeO\DHL WDP L›Ð DJ[H\ 6\DG{ G H5
X LYLNU] F \!
3.245. The remnant (in the dishes), and the portion scattered on Kusa grass, shall be the share of deceased
(children) who received not the sacrament (of cremation) and of those who (unjustly) forsook noble wives.
›H >D 8LPJWP $LMÚ6\ $ ]46\ F GDVYJ56\ WW LS¦\H DJ[H\ ¾F@WH
3.246. They declare the fragments which have fallen on the ground at a (Sraddha) to the manes, to be the share
of honest, dutiful servants.
$D VLS^IL‘\DNP5 L´MDWH! VL6ZW6\ WX $G(Y DHM\HW ÍD­ LS^IP #N F LQY5SHW

3.247. But before the performance of the Sapindikarana, one must feed at the funeral sacrifice in honour of a
(recently-) deceased Aryan (one Brahmana) without (making an offering) to the gods, and give one cake only.
VKLS^IL‘\D\D WX N‰WD\DP $6\ [P5W! $Q\D #Y $YWD ND\ LS^ILQY5SQ VXW(!
3.248. But after the Sapindikarana of the (deceased father) has been performed according to the sacred law, the
sons must offer the cakes with those ceremonies, (described above.)
ÍD­ XŒYD \ L›Ð Y OD\ ¾\›LW V P8)DH QUN \DLW NDOV8¥P $YDL@UD!
3.249. The foolish man who, after having eaten a Sraddha (-dinner), gives the leavings to a Sudra, falls
headlong into the Kalasutra hell.
ÍD­ XJ Y O,W/S WG{ $KU{ \DH $L[J›LW W6\D! SXU, H W PDV LSWUV W6\ ]HUWH
3.250. If the partaker of a Sraddha (-dinner) enters on the same day the bed of a Sudra female, the manes of his
(ancestors) will lie during that month in her ordure.
SÐ{YD 6YLGWP 7\HY W»DQ $DFDP\HW WW! $DFD1WD] F $QXMDQ,\DG{ $L WDH U0\WDP LW
3.251. Having addressed the question, ’Have you dined well?’ (to his guests), let him give water for sipping to
them who are satisfied, and dismiss them, after they have sipped water, (with the words) ’Rest either (here or at
home)!’
6Y[D $67Y 7\HY W Â8\XU{ ÂDÚ>DV WGQ1WUP 6Y[DNDU! SUD ÛD ,! VYH5
X LSWNP5VX
3.252. The Brahmana (guests) shall then answer him, ’Let there be Svadha;’ for at all rites in honour of the
manes the word Svadha is the highest benison.
WWDH X‹YWD WH DP $¸]H LQYHG\HW \ZD Â8\XV WZD Ne\D5G{ $QX`DWV WWDH L´M(!
3.253. Next let him inform (his guests) who have finished their meal, of the food which remains; with the
permission of the Brahmanas let him dispose (of that), as they may direct.
LS¦\H 6YLGWP 7\HY YD&\ JDHÑH WX VX]WP VS¸P 7\B\XG\H G(YH ÇLFWP 7\LS
3.254. At a (Sraddha) in honour of the manes one must use (in asking of the guests if they are satisfied, the
word) svaditam; at a Goshthi-sraddha, (the word) susrutam; at a Vriddhi-sraddha, (the word) sampannam; and
at (a rite) in honour of the gods, (the word) rukitam.
$SUD}V WZD G D5 YD6WXVSDGQ LWOD! VLÐU{ PLÐU{ L´MD] F $€ D! ÍD­NP5VX VSG!
3.255. The afternoon, Kusa grass, the due preparation of the dwelling, sesamum grains, liberality, the careful
preparation of the food, and (the company of) distinguished Brahmanas are true riches at all funeral sacrifices.
G D5! SLY¥ S8YD5}DH KLY \DL> F VY5]! SLY¥ \F F S8Y5 ‹ LY`H\D K9\VSG!
3.256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means
of purification, mentioned above, are blessings at a sacrifice to the gods.
PXLQ $¸DLQ S\! VDHPDH PDV \F F $Q S6N‰WP $.VDU OY> F #Y ¾N‰7\D KLYU{ &\WH

3.257. The food eaten by hermits in the forest, milk, Soma-juice, meat which is not prepared (with spices), and
salt unprepared by art, are called, on account of their nature, sacrificial food.
LYV-\ ÂDÚ>DV WDV WX LQ\WDH YD*\W! ]XLF! GL@>D LG]P $DND {@Q \DFHW PDQ YUDQ LSW†Q
3.258. Having dismissed the (invited) Brahmanas, let him, with a concentrated mind, silent and pure, look
towards the south and ask these blessings of the manes:
GDWDUDH QDH $L Y[51WD YHGD! VWLWU{ #Y F Í­D F QDH PD 9\JPG{ EÕGH\ F QDH $67Y LW
3.259. ’May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May
faith not forsake us! May we have much to give (to the needy)!’
#Y LQY5S> N‰7YD LS^IDV WDV WGQ1WUP JD LY¾P $MP $L” YD ¾D]\HG{ $3VX YD L@SHW
3.260. Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahmana, a goat, or the
sacred fire to consume those cakes, or let him throw them into water.
LS^ILQY5S> NH LFW SU6WDG{ #Y NeY5WH Y\DHL ! RDG\17\1\H ¾L@S17\QOH $3VX YD
3.261. Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw
them into fire or into water.
SLW ÊWD [P5S¤, LSWS8MQ W7SUD P;\P WX WW! LS^IP $ DW V0\N{ VXWDLZ5Q,
3.262. The (sacrificer’s) first wife, who is faithful and intent on the worship of the manes, may eat the middlemost
cake, (if she be) desirous of bearing a son.
$D\X P1W VXW V8WH \]DH PH[DVPL1YWP [QY1W ¾MDY1W VDL£YN [DLP5N WZD
3.263. (Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous
offspring, endowed with (the quality of) goodness, and righteous.
¾.VD/\ K6WDY $DFD0\ `DLW¾D\ ¾N/S\HW `DLWB\! V7N‰W G£YD ED1[YDQ $LS DHM\HW
3.264. Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after
giving it to them with due respect, let him feed his maternal relatives also.
›H > WX WW LWÑHG{ \DYG{ LY¾D LYVLM5WD! WWDH JKELO Ne\D5G{ LW [PDH5
9\YL6ZW!
3.265. But the remnants shall be left (where they lie) until the Brahmanas have been dismissed; afterwards he
shall perform the (daily) domestic Bali-offering; that is a settled (rule of the) sacred law.
KLYU{ \F LFUUD¥D\ \F F $Q17\D\ N/SWH LSWB\DH LYL[YG{ G¢ WW ¾YØ\D0\]H W!
3.266. I will now fully declare what kind of sacrificial food, given to the manes according to the rule, will serve
for a long time or for eternity.
LWO(U{ Ê,LK \Y(U{ PD (U{ $L¯U{ P8O OHQ YD G¢HQ PDV W3\L1W LYL[YW LSWUDH QQDP
3.267. The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water,
roots, and fruits, which have been given according to the prescribed rule,

´D( PDVD( P76\PDVHQ ¥,Q PDVDQ KDLU>HQ WX $D(UÄH> $Z FWXU! ]DNeQHQ $Z S Y(
3.268. Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with the
flesh of birds,
^PDVD] FDJPDVHQ SD 5WHQ F V» Y( $ÐDY #Q6\ PDVHQ UD(UYH> QY #Y WX
3.269. Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope,
but nine with that of the (deer called) Ruru,
G]PDVDV WX W3\L1W YUDK PLK DLP (! ]] NˆP5\DHV WX PDVHQ PDVDQ #NDG] #Y WX
3.270. Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that of
hares and tortoises,
VY7VU WX J9\HQ S\VD SD\VHQ F YD,5>V6\ PDVHQ WL»U{ ´DG]YDL 5N,
3.271. One year with cow-milk and milk-rice; from the flesh of a long-eared white he-goat their satisfaction
endures twelve years.
NDO]DN PKD]/ND! Rš ODHKDLP P[X $DQ17\D\ #Y N/3\1WH PXLQ $¸DLQ F VY5]!
3.272. The (vegetable called) Kalasaka, (the fish called) Mahasalka, the flesh of a rhinoceros and that of a red
goat, and all kinds of food eaten by hermits in the forest serve for an endless time.
\W LN LFQ P[XQD LPÍ ¾G DW WX ¥\DHG],P WG{ $3\@\P #Y 6\DG{ Y D5VX F P DVX F
3.273. Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the
asterism of Maghah, that also procures endless (satisfaction).
$LS Q! V NeOH 8\DG{ \DH QDH G DW ¥\DHG],P SD\V P[X VLS5B\D ¾DN{ FD\H Ne¡U6\ F
3.274. ’May such a man (the manes say) be born in our family who will give us milk-rice, with honey and
clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the
shadow of an elephant falls towards the east.’
\G{ \G{ GGDLW LYL[YW V0\N{ Í­DVPL1YW! WW WW LSW†>D YLW SU¥ $Q1WP $@\P
3.275. Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other
world a perpetual and imperishable (gratification) for the manes.
N‰ >S@H G]0\DGD( YM5L\7YD FWXG5],P ÍD­H ¾]6WDV LWZ\DH \ZD #WD Q WZD WUD!
3.276. The days of the dark half of the month, beginning with the tenth, but excepting the fourteenth, are
recommended for a funeral sacrifice; (it is) not thus (with) the others.
\X@X NeY5Q LGQ ?@H X VYD5Q NDPDQ VPÌXWH $\X@X WX LSW†Q VYD5Q ¾MD ¾D½DHLW SX NODP
3.277. He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of)
all his wishes; he who honours the manes on odd (lunar days) and under odd (constellations), obtains
distinguished offspring.

\ZD F #Y $SU! S@! S8Y5S@DG{ LYL] \WH WZD ÍD­6\ S8YD5}DG{ $SUD}DH LYL] \WH
3.278. As the second half of the month is preferable to the first half, even so the afternoon is better for (the
performance of) a funeral sacrifice than the forenoon.
¾DF,QDY,LWQD V0\J $SV9\P $WL1²>D LS¦\P $D LQ[QDW ND\ LYL[YG{ G 5 SDL>QD
3.279. Let him, untired, duly perform the (rites) in honour of the manes in accordance with the prescribed rule,
passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa grass
in his hands, up to the end (of the ceremony).
UD¥D( ÍD­ Q NeY,5W UD@V, N,LW5WD LK VD V;\\DHU{ \DH] F #Y V8\H5
F #Y $LFU LGWH
3.280. Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the
Rakshasas, nor in the twilight, nor when the sun has just risen.
$QHQ LYL[QD ÍD­ L¥U{ $%G6\ K LQY5SHW KHP1W €, P Y D5VX SD \L`NP $1YKP
3.281. Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in
winter, in summer, and in the rainy season, but that which is included among the five great sacrifices, every day.
Q S(W\L`\DH KDHPDH OD(LNNH $”D( LY[,\WH Q G]H5Q
LYQD ÍD­P $DLKW $”HU{ L´M1PQ!
3.282. The burnt-oblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahmana
who keeps a sacred fire (shall) not (perform) a funeral sacrifice except on the new-moon day.
\G{ #Y WS5\7\L¯! LSW†Q ÓD7YD L´MDH¢P! WHQ #Y N‰7ÓP $D½DHLW LSW\`L‘\D OP
3.283. Even when a Brahmana, after bathing, satisfies the manes with water, he obtains thereby the whole
reward for the performance of the (daily) Sraddha.
YV8Q YGL1W WX LSW†Q DzD] F #Y LSWDPKDQ ¾LSWDPKDV WZD $LG7\DQ ÍXLWU{ # D VQDWQ,
3.284. They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) great-grandfathers
Adityas; thus (speaks) the eternal Veda.
LY VD], YHQ LQ7\ LQ7\ YD $PW DHMQ! LY VDH X‹]H WX \`]H WZD $PWP
3.285. Let him daily partake of the vighasa and daily eat amrita (ambrosia); but vighasa is what remains from
the meal (of Brahmana guests) and the remainder of a sacrifice (is called) amrita.
#WG{ YDH $L LKW VY LY[DQ SD \L`NP L´MDLWPX2\Y¢,QD LY[DQ Í8\WDP LW
3.286. Thus all the ordinances relating to the five (daily great) sacrifices have been declared to you; hear now
the law for the manner of living fit for Brahmanas.

Chapter 4
FWXZ5P $D\X DH DJP L 7YD $ JXUD( L´MD! L´W,\P $D\X DH DJ N‰W GDUDH JKH YVHW
4.1. Having dwelt with a teacher during the fourth part of (a man’s) life, a Brahmana shall live during the second
quarter (of his existence) in his house, after he has wedded a wife.
$²DHKH> #Y 8WDQDP $/S²DHKH> YD SXQ! \D YL¢V WD VPD6ZD\ LY¾DH M,YHG{ $QDSLG
4.2. A Brahmana must seek a means of subsistence which either causes no, or at least little pain (to others), and
live (by that) except in times of distress.
\D¥DPD¥¾LVL­ $Z 6Y(! NP5L U{ $JLK5W(! $ŠH]HQ ]U,U6\ NeY,5W [QVF\P
4.3. For the purpose of gaining bare subsistence, let him accumulate property by (following those)
irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body.
?W $PWDB\D M,YHW WX PWHQ ¾PWHQ YD V7\ $QWDB\DP $LS YD Q ÏY£\D NGD FQ
4.4. He may subsist by Rita (truth), and Amrita (ambrosia), or by Mrita (death) and by Pramrita (what causes
many deaths); or even by (the mode) called Satyanrita (a mixture of truth and falsehood), but never by Svavritti
(a dog’s mode of life).
?WP L]O `H\P $PW 6\DG{ $\DLFWP PW WX \DLFW (@ ¾PW N 5> 6PWP
4.5. By Rita shall be understood the gleaning of corn; by Amrita, what is given unasked; by Mrita, food
obtained by begging and agriculture is declared to be Pramrita.
V7\ $QW WX YDL>-\ WHQ F #Y $LS M,9\WH VHYD ÏYL¢U{ $D2\DWD W6PDW WD SLUYM5\HW
4.6. But trade and (money-lending) are Satyanrita, even by that one may subsist. Service is called Svavritti;
therefore one should avoid it.
NeV8O [D1\NDH YD 6\DW Ne0 , [D1\N #Y YD ¦\K #LKNDH YD $LS YHG{ $Ï6WLQN #Y YD
4.7. He may either possess enough to fill a granary, or a store filling a grain-jar; or he may collect what suffices
for three days, or make no provision for the morrow.
FWX>D5P $LS F #WH D L´MDQD JKPHL[QDP -\D\DQ SU! SUDH `H\DH [P5WDH ODHNLM¢P!
4.8. Moreover, among these four Brahmana householders, each later-(named) must be considered more
distinguished, and through his virtue to have conquered the world more completely.
T{ NP5 #NDH Y7\H D L¥L U{ $1\! ¾YW5WH ´DB\DP #N] FWXZ5V WX ÂÚV7¥H> M,YLW
4.9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the
Brahmasattra.
YW5\] F L]O DB\DP $L”KDH¥ SUD\>! Ð,! SDYD5\>D1W,\D! NHYOD LQY5SHW VGD

4.10. He who maintains himself by picking up grains and ears of corn, must be always intent on (the
performance of) the Agnihotra, and constantly offer those Ishtis only, which are prescribed for the days of the
conjunction and opposition (of the moon), and for the solstices.
Q ODHNY¢ YWH5W
YL¢KHWDH! NZ FQ $LMÚDP $]ZD ]X­DP M,YHG{ ÂDÚ>M,LYNDP
4.11. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure,
straightforward, honest life of a Brahmana.
VWDH SUP $D6ZD\ VXRDZ,5 V\WDH YHW VWDH P8O LK VXR ¨!R P8O LYS\5\!
4.12. He who desires happiness must strive after a perfectly contented disposition and control himself; for
happiness has contentment for its root, the root of unhappiness is the contrary (disposition).
$WDH $1\WP\D Y£\D M,YV WX ÓDWNDH L´M! 6YJ5 $\X \ \]6\DLQ ÊWDL> PDLQ [DU\HW
4.13. A Brahmana, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must
discharge the (following) duties which secure heavenly bliss, long life, and fame.
YHG LGW 6YN NP5 LQ7\ Ne\D5G{ $WL1²W! W¬i LK NeY5Q \ZD]L‹ ¾D½DHLW SUPD JLWP
4.14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those
according to his ability, attains to the highest state.
Q KHW $ZD5Q ¾VšHQ Q LYÇ­HQ NP5>D Q LY PDQH Y $ZH5
X Q $7\D5P $LS \WV WW!
4.15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor
by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).
L1²\DZH5
X VYH5
X Q ¾V-\HW NDPW! $LW¾VL‹ F #WH D PQVD VLQYW5\HW
4.16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully
obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart.
VYD5Q SLU7\MHG{ $ZD5Q 6YD;\D\6\ LYUDHL[Q! \ZD WZD $;\DS\V WX VD Û6\ N‰WN‰7\WD
4.17. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain
himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims.
Y\V! NP5>DH $Z56\ ÍXW6\ $L MQ6\ F YH YD& EXL­ VDÈ3\P $DFUQ LYFUHG{ K
4.18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his
occupation, his wealth, his sacred learning, and his race.
EXL­ YL­ NUD^\D]X [1\DLQ F LKWDLQ F LQ7\ ]DÒD^\YH@HW LQJPD] F #Y Y(LGNDQ
4.19. Let him daily pore over those Institutes of science which soon give increase of wisdom, those which teach
the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the
Nigamas which explain the Veda.
\ZD \ZD LK SXÇ ! ]DÒ VPL[J›LW WZD WZD LYMDQDLW LY`DQ F $6\ UDHFWH

4.20. For the more a man completely studies the Institutes of science, the more he fully understands (them), and
his great learning shines brightly.
?L \` GHY\` 8W\` F VY5GD Q\` LSW\` F \ZD]L‹ Q KDS\HW
4.21. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the
Bhutas, to men, and to the manes.
#WDQ #NH PKD\`DQ \`]DÒLYGDH MQD! $Q,KPDQD! VWWP L1²\H Y #Y MXÜLW
4.22. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs
(of sensation), without any (external) effort.
YD&\HNH MXÜLW ¾D> ¾D>H YDF F VY5GD YDLF ¾D>H F S=\1WDH \`LQY5L¢P $@\DP
4.23. Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable
(rewards), some always offer their breath in their speech, and their speech in their breath.
`DQHQ #Y $SUH LY¾D \M17\HW(U{ PR(! VGD `DQ P8ODP L‘\DP # D S=\1WDH `DQF@X D
4.24. Other Brahmanas, seeing with the eye of knowledge that the performance of those rites has knowledge for
its root, always perform them through knowledge alone.
$L”KDH¥ F MXÕ\DG{ $DLG $1WH X LQ]DH! VGD G]H5Q
F $[5PDVD1WH SD(>D5PDVHQ F #Y LK
4.25. A Brahmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night,
and the Darsa and Paurnamasa (Ishtis) at the end of each half-month,
V6\D1WH QYV6\ Ð D WZD ?WX $1WH L´MDH $;YU(! S]XQD 7Y $\Q6\ $GD( VPD1WH VD(LPN(U{ PR(!
4.26. When the old grain has been consumed the (Agrayana) Ishti with new grain, at the end of the (three)
seasons the (Katurmasya-) sacrifices, at the solstices an animal (sacrifice), at the end of the year Somaofferings.
Q $Q Ð{YD QYV6\ Ð D S]XQD F $L”PDQ L´M! QYD¸P $ DW PDV YD G, 5P $D\XU{ LMM,LY X!
4.27. A Brahmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without
having offered the (Agrayana) Ishti with new grain and an animal-(sacrifice).
QYHQ $Q $LF5WD Û6\ S]XK9\HQ F $”\! ¾D>DQ #Y $¢XP ›L1W QYD¸ $LP JL[5Q!
4.28. For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital
spirits, (because they are) greedy for new grain and flesh.

$DVQ $]Q ] $LS Q $F5\HW
4.30. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live
like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons.
YHGLY D ÊW ÓDWDQ ÍDHL¥\DQ JKPHL[Q! S8M\H¬i K9\ N9\HQ LYSU,WD] F YM5\HW
4.31. Those who have become Snatakas after studying the Veda, or after completing their vows, (and)
householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must
avoid those who are different.
]L‹WDH $ SFPDQHB\DH GDW9\ JKPHL[QD VLY DJ] F 8WHB\! NW59\DH $Q SUDH[W!
4.32. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves,
and to all beings one must distribute (food) without detriment (to one’s own interest).
UDMWDH [QP $L1Y›HW VV,GQ ÓDWN! @X[D \D-\ $1WHYDLVQDHU{ YD $LS Q 7Y $1\W LW L6ZLW!
4.33. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a
pupil, but not of others; that is a settled rule.
Q V,GHW ÓDWNDH LY¾! @X[D ]‹! NZ FQ Q M,>5 POYG{ YDVD YHF F LY YH VLW
4.34. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or
dirty clothes, if he possesses property.
.„{»NH] QR =PÍXU{ GD1W! ]XŠ $0EU! ]XLF! 6YD;\D\H F #Y \X‹! 6\DQ LQ7\P $D7PLKWH X F
4.35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments
and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to
his welfare.
Y(>Y,v [DU\HG{ \LÐ V GN F NP^IOXP \`DHSY,W YHG F ]X UD(.PH F Ne^IOH
4.36. He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kusa grass, and (wear)
two bright golden ear-rings.
Q @HW 1WP $DLG7\ Q $6W \D1W NGD FQ Q SVÐ Q YDLU6Z Q P;\ Q VDH JWP
4.37. Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the
middle of the sky.
Q O { \HG{ Y7VW·,v Q ¾[DYHF F Y 5LW Q F GNH LQU,@HW 6YÈSP LW [DU>D

4.38. Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at
his own image in water; that is a settled rule.
PG JD G(YW LY¾ W P[X FWX SZP ¾GL@>DLQ NeY,5W ¾`DWD] F YQ6SW,Q
4.39. Let him pass by (a mound of) earth, a cow, an idol, a Brahmana, clarified butter, honey, a crossway, and
well-known trees, turning his right hand towards them.
Q SJ›HW ¾P¢DH $LS LÒ\P $DW5YG]5QH VPDQ]\QH F #Y Q ]\,W W\D VK
4.40. Let him, though mad with desire, not approach his wife when her courses appear; nor let him sleep with
her in the same bed.
UMVD $L 3OXWD QDU,v QU6\ ÛXSJ›W! ¾`D WHMDH EO F@XU{ $D\X] F #Y ¾K,\WH
4.41. For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman
covered with menstrual excretions, utterly perish.
WD LYYM5\WV W6\ UMVD VPL 3OXWDP ¾`D WHMDH EO F@XU{ $D\X] F #Y ¾Y[5WH
4.42. If he avoids her, while she is in that condition, his wisdom, energy, strength, sight, and vitality will
increase.
Q $Ì,\DG{ D\5\D VD[ Q #QDP @HW F $ÌW,P @XYW,v M0 PD>D YD Q F $V,QD \ZDVXRP
4.43. Let him not eat in the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at her
ease.
Q $¡\1W,v 6YNH QH¥H Q F $B\‹DP $QDYWDP Q S=\HW ¾VY1W,v F WHM6 NDPDH L´MDH¢P!
4.44. A Brahmana who desires energy must not look at (a woman) who applies collyrium to her eyes, has
anointed or uncovered herself or brings forth (a child).
Q $¸P $ DG{ #NYDVD Q Q”! ÓDQP $DFUHW Q P8¥ SLZ NeY,5W Q 6PLQ Q JDHÊMH
4.45. Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road,
on ashes, or in a cow-pen,
Q DON‰ÐH Q MOH Q LF7\D Q F SY5WH Q M,>5GHYD\WQH Q Y/P,NH NGD FQ
4.46. Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on
an ant-hill,
Q V V£YH X JWH5
X Q J›¸ $LS Q L6ZW! Q QG,W,UP $DVD Q F SY5WP6WNH
4.47. Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a
river, nor on the top of a mountain.
YD\X $L” LY¾P $DLG7\P $S! S=\V WZD #Y JD! Q NGD FQ NeY,5W LY P8¥6\ LYVM5QP
4.48. Let him never void faeces or urine, facing the wind, or a fire, or looking towards a Brahmana, the sun,
water, or cows.

Lh2WU6N‰7\ ›UHW NDÑ ODHÑ S¥ W>DLGQD hR LQ\0\ ¾\WDH YDF VY,WDšDH $YJXL^4W!
4.49. He may ease himself, having covered (the ground) with sticks, clods, leaves, grass, and the like,
restraining his speech, (keeping himself) pure, wrapping up his body, and covering his head.
h2P8¥ ›DU VPX7VJ LGYD Ne\D5G{ G { PXR! hR GL@>D $L PXRDH UD¥D( V;\D\DH] F \ZD LGYD
4.50. Let him void faeces and urine, in the daytime turning to the north, at night turning towards the south,
during the two twilights in the same (position) as by day.
h2FD\D\DP $1[NDUH YD UD¥DY $KLQ YD L´M! hR \ZDVXR PXR! Ne\D5W ¾D>ED[ \H X F
4.51. In the shade or in darkness a Brahmana may, both by day and at night, do it, assuming any position he
pleases; likewise when his life is in danger.
h2¾LW $L” ¾LW V8\ F ¾LW VDHP GN L´MP hR ¾LW JX ¾LW YDW F ¾`D Q=\LW PHKW!
4.52. The intellect of (a man) who voids urine against a fire, the sun, the moon, in water, against a Brahmana, a
cow, or the wind, perishes.
Q $L” PXRHQ S[PHQ Q”D Q @HW F LÒ\P Q $PH;\ ¾L@SHG{ $”D( Q F SDGD( ¾WDS\HW
4.53. Let him not blow a fire with his mouth; let him not look at a naked woman; let him not throw any impure
substance into the fire, and let him not warm his feet at it.
$[6WDQ Q SG;\DF F Q F #QP $L O { \HW Q F #Q SDGW! Ne\D5Q Q ¾D> $ED[P $DFUHW
4.54. Let him not place (fire) under (a bed or the like); nor step over it, nor place it (when he sleeps) at the foot-
(end of his bed); let him not torment living creatures.
Q $Ì,\DW VL[YHOD\D Q J›HQ Q $LS VLY]HW Q F #Y ¾LORHG{ 8LP Q $7PQDH $SKUHW ÔMP
4.55. Let him not eat, nor travel, nor sleep during the twilight; let him not scratch the ground; let him not take
off his garland.
Q $3VX P8¥ SXU, YD Ñ,YQ YD VPX7VMHW $PH;\LO»P $1\G{ YD ODHLKW YD LY DL> YD
4.56. Let him not throw urine or faeces into the water, nor saliva, nor (clothes) defiled by impure substances,
nor any other (impurity), nor blood, nor poisonous things.
Q #N! VX3\DW ]81\JHKH Q ÍH\DV ¾EDH[\HW Q G.\\D $L D HW \` J›HQ Q F $YW!
4.57. Let him not sleep alone in a deserted dwelling; let him not wake (a superior) who is sleeping; let him not
converse with a menstruating woman; nor let him go to a sacrifice, if he is not chosen (to be officiating priest).
$*1\JDUH JYD JDHÑH ÂDÚ>DQD F VLQ[D( 6YD;\D\H DHMQH F #Y GL@Q SDL>P ­UHW
4.58. Let him keep his right arm uncovered in a place where a sacred fire is kept, in a cow-pen, in the presence
of Brahmanas, during the private recitation of the Veda, and at meals.
Q YDU\HG{ JD [\1W,v Q F $F@,W N6\ LFW Q LGLY 1²D\X[ fÐ{YD N6\ LFG{ G]5\HG{ EX[!

4.59. Let him not interrupt a cow who is suckling (her calf), nor tell anybody of it. A wise man, if he sees a
rainbow in the sky, must not point it out to anybody.
Q $[LP5NH YVHG{ €DPH Q 9\DL[ EÕOH ]P Q #N! ¾S HW $;YDQ Q LFU SY5WH YVHW
4.60. Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are
endemic; let him not go alone on a journey, nor reside long on a mountain.
Q ]8²UD-\H LQYVHQ Q $[DLP5NMQDYWH Q SD L^IJ>D‘D1WH Q S6 TH $17\M(U{ QL !
4.61. Let him not dwell in a country where the rulers are Sudras, nor in one which is surrounded by unrighteous
men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.
Q X¡,W ­W ÓHK Q $LWVD(LK7\P $DFUHW Q $LW¾JH Q $LWVD\ Q VD\ ¾DW $5L]W!
4.62. Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat
very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten
(his fill) in the morning.
Q NeY,5W YZDFHÐD Q YD\5¡LOQD LSEHW Q 7VšH @\HG{ Ø\DQ Q MDWX 6\DW NeW8KO,
4.63. Let him not exert himself without a purpose; let him not drink water out of his joined palms; let him not
eat food (placed) in his lap; let him not show (idle) curiosity.
Q Q7\HG{ $Z YD JD\HQ Q YDLG¥DL> YDG\H7 Q $6 DHT\HQ Q F ØYHIHQ Q F U‹DH LYUDY\HW
4.64. Let him not dance, nor sing, nor play musical instruments, nor slap (his limbs), nor grind his teeth, nor let
him make uncouth noises, though he be in a passion.
Q SDGD( [DY\HW ND6\H NGD LFG{ $LS DMQH Q L ¸ D^IH X¡,W Q DY¾LW©L WH
4.65. Let him never wash his feet in a vessel of white brass; let him not eat out of a broken (earthen) dish, nor
out of one that (to judge) from its appearance (is) defiled.
SDQKD( F YDV] F [WP $1\(U{ Q [DU\HW SY,WP $ODU ÔM NUNP #Y F
4.66. Let him not use shoes, garments, a sacred string, ornaments, a garland, or a water-vessel which have been
used by others.
Q $ LYQ,W(U{ MHG{ [X\( 5U{ Q F @X; 9\DL[ S,LIW(! Q L ¸ ]š $L@ RXU(U{ Q YDOL[LYÈLSW(!
4.67. Let him not travel with untrained beasts of burden, nor with (animals) that are tormented by hunger or
disease, or whose horns, eyes, and hoofs have been injured, or whose tails have been disfigured.
LYQ,W(V WX ÊMHQ LQ7\P $D]XJ(U{ O@>DL1YW(! Y>5 ÈS SVS¸(! ¾WDHGHQ $WXGQ ]P
4.68. Let him always travel with (beasts) which are well broken in, swift, endowed with lucky marks, and
perfect in colour and form, without urging them much with the goad.
EDODWS! ¾HW[8PDH Y-\ L ¸ WZD $VQP Q LF1 DQ QR UDHPDL> G1W(U{ Q 7SDT\HQ QRDQ

4.69. The morning sun, the smoke rising from a (burning) corpse, and a broken seat must be avoided. Let him
not clip his nails or hair, and not tear his nails with his teeth.
Q PW ODHÑ F P®,\DQ Q LF1 DW NUM(V W>P Q NP5 LQ O Ne\D5Q Q $\7\DP $VXR G\P
4.70. Let him not crush earth or clods, nor tear off grass with his nails; let him not do anything that is useless or
will have disagreeable results in the future.
ODHÑPG,5 W>›HG, QRRDG, F \DH QU! V LYQD] ÊM7\D]X V8FND $]XLFU{ #Y F
4.71. A man who crushes clods, tears off grass, or bites his nails, goes soon to perdition, likewise an informer
and he who neglects (the rules of) purification.
Q LYJÛ5 NZD Ne\D5G{ ELKU{ PD/\ Q [DU\HW JYD F \DQ SÑHQ VY5ZD #Y LYJLK5WP
4.72. Let him not wrangle; let him not wear a garland over (his hair). To ride on the back of cows (or of oxen) is
anyhow a blamable act.
$´DUH> F Q $W,\DG{ €DP YD YH=P YD $YWP UD¥D( F Y@P8ODLQ ©UW! SLUYM5\HW
4.73. Let him not enter a walled village or house except by the gate, and by night let him keep at a long distance
from the roots of trees.
Q $@(U{ G,9\HW NGD LFW WX 6Y\ Q SDQKD( KUHW ]\Q6ZDH Q X¡,W Q SDL>6Z Q F $VQH
4.74. Let him never play with dice, nor himself take off his shoes; let him not eat, lying on a bed, nor what has
been placed in his hand or on a seat.
VY F LWOVE­ Q $ DG{ $6WP WH UYD( Q F Q”! ]\,W K Q F L›Ð! .Y LFG{ ÊMHW
4.75. Let him not eat after sunset any (food) containing sesamum grains; let him never sleep naked, nor go
anywhere unpurified (after meals).
$D²5 SDGV WX X¡,W Q $²5 SDGV WX VLY]HW $D²5 SDGV WX X¡DQDH G, 5P $D\XU{ $YD½X\DW
4.76. Let him eat while his feet are (yet) wet (from the ablution), but let him not go to bed with wet feet. He
who eats while his feet are (still) wet, will attain long life.
$F@XLY5 \ ¨J Q ¾S HW NLK5 LFW Q LY P8¥P G,@HW Q EDÕB\D QG,v WUHW
4.77. Let him never enter a place, difficult of access, which is impervious to his eye; let him not look at urine or
ordure, nor cross a river (swimming) with his arms.
$L[LWÑHQ Q NH]DV WX Q 6P $L6Z NSDLOND! Q NDSD5V $L6Z Q WX DQ G, 5P $D\XU{ LMM,LY X!
4.78. Let him not step on hair, ashes, bones, potsherds, cotton-seed or chaff, if he desires long life.
Q VYVHF F SLWW(U{ Q FD^IDO(U{ Q SX/NV(! Q P8R( 5U{ Q $YLO»(] F Q $17\(U{ Q $17\DYVDL\L !
4.79. Let him not stay together with outcasts, nor with Kandalas, nor with Pukkasas, nor with fools, nor with
overbearing men, nor with low-caste men, nor with Antyavasayins.

Q ]8²D\ PLW G DQ Q L›Ð Q KLY N‰WP Q F $6\ SLG]HG{ [P Q F $6\ ÊWP $DLG]HW
4.80. Let him not give to a Sudra advice, nor the remnants (of his meal), nor food offered to the gods; nor let
him explain the sacred law (to such a man), nor impose (upon him) a penance.
\DH Û6\ [P5P $DFÐH \] F #Y $LG]LW ÊWP VDH $VYW QDP WP! VK WHQ #Y PœLW
4.81. For he who explains the sacred law (to a Sudra) or dictates to him a penance, will sink together with that
(man) into the hell (called) Asamvrita.
Q VKWDB\D SDL>B\D N^Iˆ\HG{ $D7PQ! L]U! Q 6S]HF F #WG{ L›ÐDH Q F ÓD\DG{ LYQD WW!
4.82. Let him not scratch his head with both hands joined; let him not touch it while he is impure, nor bathe
without (submerging) it.
NH]€KDQ ¾KDUD] F L]U6\HWDQ LYYM5\HW L]U!ÓDW] F W(OHQ Q $š LN LFG{ $LS 6S]HW
4.83. Let him avoid (in anger) to lay hold of (his own or other men’s) hair, or to strike (himself or others) on the
head. When he has bathed (submerging) his head, he shall not touch any of his limbs with oil.
Q UD`! ¾LWJ},\DG{ $UDM1\¾V8LWW! V8QD F‘ ;YMYWD YH]HQ #Y F M,YWDP
4.84. Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers,
oil-manufacturers, and publicans, nor from those who subsist by the gain of prostitutes.
G]V8QD VP F‘ G]F‘ VPDH ;YM! G];YM VPDH YH]DH G]YH] VPDH QS!
4.85. One oil-press is as (bad) as ten slaughter-houses, one tavern as (bad as) ten oil-presses, one brothel as (bad
as) ten taverns, one king as (bad as) ten brothels.
G] V8>DVKÔDL> \DH YDK\LW VD(LQN! WHQ WX/\! 6PWDH UDMD DHUV W6\ ¾LW€K!
4.86. A king is declared to be equal (in wickedness) to a butcher who keeps a hundred thousand slaughterhouses;
to accept presents from him is a terrible (crime).
\DH UD`! ¾LWJ}DLW OX%[6\ ›DÒYLW5Q! V S\D5\H> \DLW PDQ QUNDQ #NLY]LWP
4.87. He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law),
will go in succession to the following twenty-one hells:
WDLPÔP $1[WDLPÔ PKDUD(UY UD(UYD( QUN NDOV8¥ F PKDQUNP #Y F
4.88. Tamisra, Andhatamisra, Maharaurava, Raurava, the Kalasutra hell, Mahanaraka,
VM,YQ PKDY,LF WSQ V¾WDSQP VKDW F V NDNDHO NeI{PO ¾LWP8LW5NP
4.89. Samgivana, Mahaviki, Tapana, Sampratapana, Samghata, Sakakola, Kudmala, Putimrittika,
ODHK]bP ?M, F S1ZDQ ]D/PO,v QG,P $LVS¥YQ F #Y ODHKGDUNP #Y F
4.90. Lohasanku, Rigisha, Pathin, the (flaming) river, Salmala, Asipatravana, and Lohakaraka.

#WG{ LYG1WDH LY´DVDH ÂDÚ>D ÂÚYDLGQ! Q UD`! ¾LWJ}L1W ¾H7\ ÍH\DH $L ND {L@>!
4.91. Learned Brahmanas, who know that, who study the Veda and desire bliss after death, do not accept
presents from a king.
ÂDÚH PXÖWH5
EX;\HW [P5 $ZD( 5 F $QXLF1W\HW ND\ŠH]D] F WQ P8ODQ YHGW£YDZ5P #Y F
4.92. Let him wake in the muhurta, sacred to Brahman, and think of (the acquisition of) spiritual merit and
wealth, of the bodily fatigue arising therefrom, and of the true meaning of the Veda.
7ZD\ $Y=\N N‰7YD N‰W ]D(F! VPDLKW! S8YD V;\D MSV LWÑHW 6YNDOH F $SUD LFUP
4.93. When he has risen, has relieved the necessities of nature and carefully purified himself, let him stand
during the morning twilight, muttering for a long time (the Gayatri), and at the proper time (he must similarly
perform) the evening (devotion).
? \DH G, 5V;\7YDG{ G, 5P $D\XU{ $YD½X\X! ¾`D \]] F N,LW F ÂÚYF5VP #Y F
4.94. By prolonging the twilight devotions, the sages obtained long life, wisdom, honour, fame, and excellence
in Vedic knowledge.
ÍDY^\D ¾D(ÑS D YD $3\XSDN‰7\ \ZDLYL[ \X‹] F1GD6\[,\,W PDVDQ LY¾DH $[5S PDQ
4.95. Having performed the Upakarman according to the prescribed rule on (the full moon of the month)
Sravana, or on that of Praushthapada (Bhadrapada), a Brahmana shall diligently study the Vedas during four
months and a half.
SX \H WX F1GVD Ne\D5G{ ELKU{ 7VM5Q L´M! PD ]XŠ6\ YD ¾D»H S8YD5}H ¾ZPH $KLQ
4.96. When the Pushya-day (of the month Pausha), or the first day of the bright half of Magha has come, a
Brahmana shall perform in the forenoon the Utsargana of the Vedas.
\ZD]DÒ WX N‰7YD #YP 7VJ F1GVD ELK! LYUPHW SL@>,v UDL¥ WG{ #Y #NP $K LQ5]P
4.97. Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) prescribe, he shall
stop reading during two days and the intervening night, or during that day (of the Utsarga) and (the following)
night.
$W A;Y WX F1GDLV ]XŠH X LQ\W! S4HW YHGDšDLQ F VYD5L> N‰ >S@H X VS4HW
4.98. Afterwards he shall diligently recite the Vedas during the bright (halves of the months), and duly study all
the Angas of the Vedas during the dark fortnights.
Q $LY6SÐP $[,\,W Q ]8²MQVL¸[D( Q LQ]D1WH SLUÍD1WDH ÂÚ $[,7\ SXQ! 6YSHW
4.99. Let him not recite (the texts) indistinctly, nor in the presence of Sudras; nor let him, if in the latter part of
the night he is tired with reciting the Veda, go again to sleep.
\ZD LGWHQ LYL[QD LQ7\ F1G6N‰W S4HW ÂÚ F1G6N‰W F #Y L´MDH \X‹DH ÛQDSLG
4.100. According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous
Brahmana, (who is) not in distress, (shall study) the Brahmana and the Mantrasamhita.

PDQ LQ7\P $Q;\D\DQ $[,\DQDH LYYM5\HW $;\DSQ F NeYD5>! L] \D>D LYL[S8Y5NP
4.101. Let him who studies always avoid (reading) on the following occasions when the Veda-study is
forbidden, and (let) him who teaches pupils according to the prescribed rule (do it likewise).
N>5ÍYH $LQOH UD¥D( LGYD SDVXVP8KQH #WD( Y D56Y $Q;\D\DY $;\D\`D! ¾F@WH
4.102. Those who know the (rules of) recitation declare that in the rainy season the Veda-study must be stopped
on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the day-time.
LY XW 6WLQW Y H5
X PKD /NDQD F V3OYH $DNDLONP $Q;\D\P #WH X PQXU{ $ÂY,W
4.103. Manu has stated, that when lightning, thunder, and rain (are observed together), or when large fiery
meteors fall on all sides, the recitation must be interrupted until the same hour (on the next day, counting from
the occurrence of the event).
#WDV 7Y $B\XLGWDQ LY DG{ \GD ¾D¨ N‰WDL” X WGD LY DG{ $Q;\D\P $QWD( F $ÄG]5QH
4.104. When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been
made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be
forbidden, and also when clouds appear out of season.
LQ D5WH 8LPFOQH -\DHLW D F SVM5QH #WDQ $DNDLONDQ LY DG{ $Q;\D\DQ ?WDY $LS
4.105. On (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of
heaven are surrounded by a halo, let him know that (the Veda-study must be) stopped until the same hour (on
the next day), even if (these phenomena happen) in the (rainy) season.
¾D¨ N‰WH Y $L” X WX LY XW 6WLQW LQ!6YQH V -\DHLW! 6\DG{ $Q;\D\! ]H H UD¥D( \ZD LGYD
4.106. But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze,
the stoppage shall last as long as the light (of the sun or of the stars is visible); if the remaining (above-named
phenomenon, rain, occurs, the reading shall cease), both in the day-time and at night.
LQ7\ $Q;\D\ #Y 6\DG{ €DPH X QJUH X F [P5Q(SX^\ NDPDQD S8LWJ1[H F VY5GD
4.107. For those who wish to acquire exceedingiy great merit, a continual interruption of the Veda-study (is
prescribed) in villages and in towns, and (the Veda-study must) always (cease) when any kind of foul smell (is
perceptible).
$1WJ5W ]YH €DPH Y O6\ F VL¸[D( $Q;\D\DH Ç PDQH VPYD\H MQ6\ F
4.108. In a village where a corpse lies, in the presence of a (man who lives as unrighteously as a) Sudra, while
(the sound of) weeping (is heard), and in a crowd of men the (recitation of the Veda must be) stopped.
GNH P;\UD¥H F LY P8¥6\ LYVM5QH L›Ð! ÍD­ XN{ F #Y PQVD $LS Q LF1W\HW
4.109. In water, during the middle part of the night, while he voids excrements, or is impure, and after he has
partaken of a funeral dinner, a man must not even think in his heart (of the sacred texts).
¾LWJÛ L´MDH LY´DQ #NDHL¬Ð6\ NHWQP ¦\K Q N,W5\HG{ ÂÚ UD`DH UDKDH] F V8WNH

4.110. A learned Brahmana shall not recite the Veda during three days, when he has accepted an invitation to a
(funeral rite) in honour of one ancestor (ekoddishta), or when the king has become impure through a birth or
death in his family (sutaka), or when Rahu by an eclipse makes the moon impure.
\DYG{ #NDQXLGÐ6\ J1[DH OHS] F LWÑLW LY¾6\ LY¨ DH GHKH WDYG{ ÂÚ Q N,W5\HW
4.111. As long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a
learned Brahmana, so long he must not recite the Veda.
]\DQ! ¾D() SDG] F N‰7YD F #Y $YVL.ZNDP Q $[,\,W $LP M*;YD V8WND¸D P #Y F
4.112. While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied
round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account of
a birth or a death,
Q,KDUH ED>]%GH F V;\\DHU{ #Y F \DH! $PDYD6\D FWXG5=\DH! SD(>5PD6< $ÐNDVX F
4.113. Nor during a fog, nor while the sound of arrows is audible, nor during both the twilights, nor on the newmoon
day, nor on the fourteenth and the eighth (days of each half-month), nor on the full-moon day.
$PDYD6\D JXÇ KL1W L] \ KL1W FWXG5], ÂÚ $ÐN SD(>5PD6\D( W6PDW WD! SLUYM5\HW
4.114. The new-moon day destroys the teacher, the fourteenth (day) the pupil, the eighth and the full-moon days
(destroy all remembrance of) the Veda; let him therefore avoid (reading on) those (days).
SDVXY H5
LG]D GDKH JDHPD\XLYÇWH WZD Ï RU ÐH F ÇYLW SrD( F Q S4HG{ L´M!
4.115. A Brahmana shall not recite (the Veda) during a dust-storm, nor while the sky is preternaturally red, nor
while jackals howl, nor while the barking of dogs, the braying of donkeys, or the grunting of camels (is heard),
nor while (he is seated) in a company.
Q $[,\,W =P]DQD1WH €DPD1WH JDHÊMH $LS YD YLV7YD P(ZXQ YDV! ÍDL­N ¾LWJÛ F
4.116. Let him not study near a burial-ground, nor near a village, nor in a cow-pen, nor dressed in a garment
which he wore during conjugal intercourse, nor after receiving a present at a funeral sacrifice.
¾DL> YD \LG YD $¾DL> \W LN LFW ÍDL­N YHW WG{ $DOB\ $3\Q;\D\! SD^< $6\DH LK L´M!
6PW!
4.117. Be it an animal or a thing inanimate, whatever be the (gift) at a Sraddha, let him not, having just accepted
it, recite the Veda; for the hand of a Brahmana is his mouth.
FDHU(U{ S²bWH €DPH VÄPH F $L”NDLUWH $DNDLONP $Q;\D\ LY DW VYD5¯bWH X F
4.118. When the village has been beset by robbers, and when an alarm has been raised by fire, let him know that
(the Veda-study must be) interrupted until the same hour (on the next day), and on (the occurrence of) all
portents.
SDNP5L> F 7VJH5
L¥UD¥ @HS> 6PWP $ÐNDVX 7Y $KDHUD¥P ?7Y1WDVX F UDL¥ X

4.119. On (the occasion of) the Upakarman and (of) the Vedotsarga an omission (of the Veda-study) for three
days has been prescribed, but on the Ashtakas and on the last nights of the seasons for a day and a night.
Q $[,\,W $ÏP $DÈ)DH Q Y@ Q F KL6WQP Q QDY Q RU Q Ð Q LU>6ZDH Q \DQJ!
4.120. Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor on
a donkey, nor on camel, nor standing on barren ground, nor riding in a carriage,
Q LYYDGH Q NOKH Q VHQD\D Q VJUH Q X‹PD¥H Q $M,>H5
Q YLP7YD Q ]X‹NH
4.121. Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when
he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructations,
$LWLZ F $Q $QX`D3\ PDÇWH YDLW YD ]P ÇL[UH F ÔXWH JD¥DW ]ÒH> F SLU@WH
4.122. Nor without receiving permission from a guest (who stays in his house), nor while the wind blows
vehemently, nor while blood flows from his body, nor when he is wounded by a weapon.
VDP;YQDY ?& \MX , Q $[,\,W NGD FQ YHG6\ $[,7\ YD $3\1WP $DU^\NP $[,7\ F
4.123. Let him never recite the Rig-veda or the Yagur-veda while the Saman (melodies) are heard; (let him stop
all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka.
?*YHGDH GHY G(Y7\DH \MXYH5GV
WX PDQX ! VDPYHG! 6PW! LS¦\V W6PDW W6\ $]XLFU{ ;YLQ!
4.124. The Rig-veda is declared to be sacred to the gods, the Yagur-veda sacred to men, and the Sama-veda
sacred to the manes; hence the sound of the latter is impure (as it were).
#WG{ LY´1WDH LY´DVV ¥\,LQ N 5P $1YKP ‘PW! S8Y5P $B\6\ SËDG{ YHGP $[,\WH
4.125. Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards
the (text of the) Veda.
S]X P^IˆN PDMD5U Ï VS5 QNeO $RXL ! $1WUDJPQH LY DG{ $Q;\D\P $K LQ5]P
4.126. Know that (the Veda-study must be) interrupted for a day and a night, when cattle, a frog, a cat, a dog, a
snake, an ichneumon, or a rat pass between (the teacher and his pupil).
´DY #Y YM5\HQ LQ7\P $Q;\D\D( ¾\¤W! 6YD;\D\ 8LP F $]X­P $D7PDQ F $]XLF L´M!
4.127. Let a twice-born man always carefully interrupt the Veda-study on two (occasions, viz.) when the place
where he recites is impure, and when he himself is unpurified.
$PDYD6\DP $ÐP,v F SD(>5PDV,v FWXG5],P ÂÚFDU, YHQ LQ7\P $3\WD( ÓDWNDH L´M!
4.128. A twice-born man who is a Snataka shall remain chaste on the new-moon day, on the eighth (lunar day
of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for
conjugal intercourse).
Q ÓDQP $DFUHG{ XŒYD Q $WXUDH Q PKDLQL] Q YDVDHL ! VK $MÔ Q $LY`DWH MOD]\H

4.129. Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor
frequently dressed in all his garments, nor in a pool which he does not perfectly know.
GHYWDQD JXUDH UD`! ÓDWN $FD\5\DHV WZD Q $‘DPHW NDPW] FD\D EÄX>DH G,L@W6\ F
4.130. Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka,
of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Srauta
sacrifice (Dikshita).
P;\LGQH $[5UD¥H F ÍD­ XŒYD F V $LP P V;\\DHU{ \DH] F #Y Q VHYHW FWX SZP
4.131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him
not stay long on a cross-road.
´W5QP $SÓDQ LY P8¥H U‹P #Y F ÎH=P LQÑ 8W YD1WDLQ Q $L[LWÑHW WX NDPW!
4.132. Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or
ordure, on blood, on mucus, and on anything spat out or vomited.
Y(LU> Q SVHYHW VKD\ F #Y Y(LU>! $[DLP5N W6NU F SU6\ #Y F \DHL W
4.133. Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief,
or to the wife of another man.
Q LK f]P $QD\X \ ODHNH LN FQ LY WH \Df] SXÇ 6\ K SUGDU SVHYQP
4.134. For in this world there is nothing so detrimental to long life as criminal conversation with another man’s
wife.
@L¥\ F #Y VS F ÂDÚ> F EÕ ÍXWP Q $YP1\HW Y( 8 >X! N‰]DQ $LS NGD FQ
4.135. Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmana, be
they ever so feeble.
#WW ¥\ LK SXÇ LQG5KHG{ $YPDLQWP W6PDG{ #WW ¥\ LQ7\ Q $YP1\HW EXL­PDQ
4.136. Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must never
despise them.
Q $7PDQP $YP1\HW SXYD5L U{ $VPL­L ! $D P7\DH! LÍ\P $L1Y›HQ Q #QD P1\HW ¨ O5 DP
4.137. Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of
gaining it.
V7\ Â8\DW L¾\ Â8\DQ Q Â8\DW V7\P $L¾\P L¾\ F Q $QW Â8\DG{ # [P5! VQDWQ!
4.138. Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him
utter no agreeable falsehood; that is the eternal law.
² ²P LW Â8\DG{ ²P 7\HY YD YGHW ]X N Y(U LYYDG F Q Ne\D5W NHQ LFW VK

4.139. (What is) well, let him call well, or let him say ’well’ only; let him not engage in a useless enmity or
dispute with anybody.
Q $LWN/\ Q $LWVD\ Q $LWP;\LGQH L6ZWH Q $`DWHQ VP J›HQ Q #NDH Q Y O(! VK
4.140. Let him not journey too early in the morning, nor too late in the evening, nor just during the midday
(heat), nor with an unknown (companion), nor alone, nor with Sudras.
K,Q $šDQ $LWLU‹ $šDQ LY D K,QDQ Y\DH $L[NDQ ÈS ²LY> K,QD] F MDLW K,QD] F
Q $L@SHW
4.141. Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of
knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth.
Q 6S]HW SDL>QD L›ÐDH LY¾DH JDH ÂDÚ> $QOD> Q F $LS S=\HG{ $]XLF! VX6ZDH -\DHLWJ5>DQ LGYD
4.142. A Brahmana who is impure must not touch with his hand a cow, a Brahmana, or fire; nor, being in good
health, let him look at the luminaries in the sky, while he is impure.
6SÐ{YD #WDQ $]XLFU{ LQ7\P $L¯! ¾D>DQ S6S]HW JD¥DL> F #Y VYD5L> QDL SDL>WOHQ WX
4.143. If he has touched these, while impure, let him always sprinkle with his hand water on the organs of
sensation, all his limbs, and the navel.
$Q $DWXU! 6YDLQ RDLQ Q 6S]HG{ $LQLP¢W! UDHPDL> F UK6\DLQ VYD5^\HY LYYM5\HW
4.144. Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to
touch) the hair on the secret (parts).
PšO $FDU\X‹! 6\DW ¾\W $7PD LMW L1²\! MSHF F MXÕ\DF F #Y LQ7\P $L”P $WL1²W!
4.145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of
purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire.
PšO $FDU\X‹DQD LQ7\ F ¾\W $7PQDP MSWD MXÜWD F #Y LYLQSDWDH Q LY WH
4.146. No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to
those who are always careful of purity, and to those who mutter (sacred texts) and offer burnt-oblations.
YHGP #Y $B\VHQ LQ7\ \ZDNDOP $WL1²W! W Û6\ $Õ! SU [P5P S[PDH5
$1\ &\WH
4.147. Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one’s highest
duty; (all) other (observances) are called secondary duties.
YHGDB\DVHQ VWW ]D(FHQ WSVD #Y F $²DHKH> F 8WDQD MDLW 6PULW SD(LY5N,P

4.148. By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austerities,
and by doing no injury to created beings, one (obtains the faculty of) remembering former births.
SD(LY5N,v V6PUQ MDLW ÂÚ #Y $B\6\WH SXQ! ÂÚDB\DVHQ F $MÔP $Q1W VXRP $ÌXWH
4.149. He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual
study of the Veda.
VDLY¥DQ ]DL1WKDHPD] F Ne\D5W SY5VX LQ7\]! LSW†] F #Y $ÐND6Y $FH5Q
LQ7\P $1YÐNDVX F
4.150. Let him always offer on the Parva-days oblations to Savitri and such as avert evil omens, and on the
Ashtakas and Anvashtakas let him constantly worship the manes.
©UDG{ $DYVZDQ P8¥ ©UDW SDGDYVHFQP L› WD¸ LQ HN F ©UDG{ #Y VPDFUHW
4.151. Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing
his feet, and far the remnants of food and the water from his bath.
P(¥ ¾VD[Q ÓDQ G1W[DYQP $¡QP S8YD5} #Y NeY,5W GHYWDQD F S8MQP
4.152. Early in the morning only let him void faeces, decorate (his body), bathe, clean his teeth, apply collyrium
to his eyes, and worship the gods.
G(YWD1\L J›HW WX [DLP5ND] F L´MDH¢PDQ ÏU F #Y U@DZ JXÈQ #Y F SY5VX
4.153. But on the Parva-days let him go to visit the (images of the) gods, and virtuous Brahmanas, and the ruler
(of the country), for the sake of protection, as well as his Gurus.
$L YDG\HG{ Y­D] F G DF F #Y $VQ 6YNP N‰W $¡LOU{ SDV,W J›W! SÑWDH $L1Y\DW
4.154. Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them
with joined hands and, when they leave, (accompany them), walking behind them.
ÍXLW 6PLW LGW V0\ { LQE­ 6YH X NP5VX [P5P8O LQ HYHW VG{ $FDUP $WL1²W!
4.155. Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been
fully declared in the revealed texts and in the sacred tradition (Smriti) and is the root of the sacred law.
$DFDUDW O WH ÛD\XU{ $DFDUDG{ L3VWD! ¾MD! $DFDUDG{ [QP $@P
4.156. Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through
virtuous conduct imperishable wealth; virtuous conduct destroys (the effect of) inauspicious marks.
¨ $5FDUDH LK SXÇ DH ODHNH YLW LQL1GW! ¨!R DJ, F VWW 9\DL[WDH $/S $\XU{ #Y F
4.157. For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with
diseases, and short-lived.
VY5O@> K,QDH $LS \! VGDFDUYDQ QU! ͬ[DQDH $Q $V8\] F ]W Y D5L> M,YLW

4.158. A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years,
though he be entirely destitute of auspicious marks.
\G{ \W SUY] NP5 WW WG{ \¤HQ YM5\HW \G{ \G{ $D7PY] WX 6\DW WW WW VHYHW \¤W!
4.159. Let him carefully avoid all undertakings (the success of) which depends on others; but let him eagerly
pursue that (the accomplishment of) which depends on himself.
VY SUY] ¨!R VY5P $D7PY] VXRP #WG{ LY DW VPDVHQ O@> VXR ¨!R\DH!
4.160. Everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure;
know that this is the short definition of pleasure and pain.
\W NP5 NeY5WDH $6\ 6\DW SLUWDH DH $1WUD7PQ! WW ¾\¤HQ NeY,5W LYSU,W WX YM5\HW
4.161. When the performance of an act gladdens his heart, let him perform it with diligence; but let him avoid
the opposite.
$DFD\ F ¾Y‹DU LSWU PDWU JXÇP Q LK6\DG{ ÂDÚ>DQ JD] F VYD] F #Y WSL6YQ!
4.162. Let him never offend the teacher who initiated him, nor him who explained the Veda, nor his father and
mother, nor (any other) Guru, nor cows, nor Brahmanas, nor any men performing austerities.
QDL6W.\ YHGLQ1GD F GHYWDQD F Ne7VQP ´H G0 F PDQ F ‘DH[ W(Ø^\ F YM5\HW
4.163. Let him avoid atheism, cavilling at the Vedas, contempt of the gods, hatred, want of modesty, pride,
anger, and harshness.
SU6\ G^I Q ›HW ‘e­DH Q #Q LQSDW\HW $1\¥ SX¥DW L] \DG{ YD L]LÐ $Z WDI\HW WX WD(
4.164. Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil;
those two he may beat in order to correct them.
ÂDÚ>D\ $YJX\5 #Y L´MDLWU{ Y[ND0\\D ]W Y D5L> WDLPÔH QUNH SLUYW5WH
4.165. A twice-born man who has merely threatened a Brahmana with the intention of (doing him) a corporal
injury, will wander about for a hundred years in the Tamisra hell.
WDIL\7YD W>HQ $LS VU0 DW PLWS8Y5NP #NLY]W,P $DMDW,! SDS\DHLQ X MD\WH
4.166. Having intentionally struck him in anger, even with a blade of grass, he will be born during twenty-one
existences in the wombs (of such beings where men are born in punishment of their) sins.
$\X;\PDQ6\ 7SD ÂDÚ>6\ $VJ $šW! ¨!R VXPKG{ $D½DHLW ¾H7\ $¾D`W\D QU!
4.167. A man who in his folly caused blood to flow from the body of a Brahmana who does not attack him, will
suffer after death exceedingly great pain.
]DHL>W \DYW! SDV8Q VJ}DLW PK,WODW WDYWDH $%GDQ $PX¥ $1\(! ]DHL>W 7SDGNDH $ WH
4.168. As many particles of dust as the blood takes up from the ground, during so many years the spiller of the
blood will be devoured by other (animals) in the next world.

Q NGD LFG{ L´MH W6PDG{ LY´DQ $YJXUHG{ $LS Q WDI\HW W>HQ $LS Q JD¥DW ÔDY\HG{ $VN{
4.169. A wise man should therefore never threaten a Brahmana, nor strike him even with a blade of grass, nor
cause his blood to flow.
$[DLP5NDH QUDH \DH LK \6\ F $3\QW [QP LKVDUW] F \DH LQ7\ Q K $VD( VXRP #[WH
4.170. Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he
who always delights in doing injury, ever attain happiness in this world.
Q V,G¸ $LS [PH5>
PQDH $[PH5
LQYH]\HW $[DLP5NDQD SDSDQDP $D]X S=\Q LYS\5\P
4.171. Let him, though suffering in consequence of his righteousness, never turn his heart to unrighteousness;
for he will see the speedy overthrow of unrighteous, wicked men.
Q $[P5] FLUWDH ODHNH V ! OLW JD(U{ Y ]Q(U{ $DY7\5PDQV WX NWX5U{
P8ODLQ N‰1WLW
4.172. Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing
slowly, it cuts off the roots of him who committed it.
\LG Q $7PLQ SX¥H X Q FHW SX¥H X Q» X Q 7Y #Y WX N‰WDH $[P5! NWX5U{
YLW LQ O!
4.173. If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least)
on his grandsons; but an iniquity (once) committed, never fails to produce fruit to him who wrought it.
$[PH5>
#[WH WDYW WWDH ²DL> S=\LW WW! VS¤DQ M\LW V P8OV WX LYQ=\LW
4.174. He prospers for a while through unrighteousness, then he gains great good fortune, next he conquers his
enemies, but (at last) he perishes (branch and) root.
V7\ [P5 $\5Y¢H X ]D(FH F #Y $UPHW VGD L] \D] F L] \DG{ [PH5>
YD& EDÕ GU V\W!
4.175. Let him always delight in truthfulness, (obedience to) the sacred law, conduct worthy of an Aryan, and
purity; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly
under control.
SLU7\MHG{ $Z5 NDPD( \D( 6\DWD [P5YLM5WD( [P F $3\VXR GN ODHNV‘eÐP #Y F
4.176. Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the
sacred law, and even lawful acts which may cause pain in the future or are offensive to men.
Q SDL> SDG FSODH Q QH¥ FSODH $Q ?MX! Q 6\DG{ YD. FSO] F #Y Q SU²DHKNP5 [,!
4.177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor
talk idly, nor injure others by deeds or even think of it.
\HQ $6\ LSWUDH \DWD \HQ \DWD! LSWDPKD! WHQ \D\DW VWD PDJ WHQ J›Q Q LU \LW
4.178. Let him walk in that path of holy men which his fathers and his grandfathers followed; while he walks in
that, he will not suffer harm.

?L7Y. SXUDHLKW $FD\( 5U{ PDWXO $LWLZVLÍW(! EDO Y­ $WXU(U{ Y( (U{ `DLW VEL1[ ED1[Y(!
4.179. With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a dependant,
with infants, aged and sick men, with learned men, with his paternal relatives, connexions by marriage and
maternal relatives,
PDWD LSWB\D MDP,L U{ ÄD¥D SX¥H> D\5\D ¨LK¥D GDVYJH5>
LYYDG Q VPDFUHW
4.180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his
daughter and with his slaves, let him not have quarrels.
#W(U{ LYYDGDQ V7\-\ VY5SDS(! ¾PX&\WH #W(U{ LMW(] F M\LW VYD5Q ODHNDQ PDQ JK,
4.181. If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such
(quarrels) a householder conquers all the following worlds.
$DFD\DH5
ÂÚODHN ]! ¾DMDS7\H LSWD ¾ X! $LWLZV 7Y 1²ODHN ]DH GHYODHN6\ F ?L7YM!
4.182. The teacher is the lord of the world of Brahman, the father has power over the world of the Lord of
created beings (Pragapati), a guest rules over the world of Indra, and the priests over the world of the gods.
MDP\DH $3VUVDP ODHNH Y(ÏGHY6\ ED1[YD! VEL1[QDH ÛSD ODHNH SLZ9\D PDW PDWXOD(
4.183. The female relatives (have power) over the world of the Apsarases, the maternal relatives over that of the
Visve Devas, the connexions by marriage over that of the waters, the mother and the maternal uncle over the
earth.
$DND] ]DV WX LY`H\D EDO Y­ N‰] $WXUD! ÄDWD -\HÑ! VP! LS¥D D\D5 SX¥! 6YND WQX!
4.184. Infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest brother as
equal to one’s father, one’s wife and one’s son as one’s own body,
FD\D 6YDH GDVYJ5] F ¨LKWD N‰S> SUP W6PDG{ #W(U{ $L[L@»! VKHW $ V-YU! VGD
4.185. One’s slaves as one’s shadow, one’s daughter as the highest object of tenderness; hence if one is offended
by (any one of) these, one must bear it without resentment.
¾LW€KVPZDH5
$LS ¾Vš W¥ YM5\HW ¾LW€KH> Û6\ $]X ÂDÚ WHM! ¾]D0\LW
4.186. Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself
(too much) to that (habit); for through his accepting (many) presents the divine light in him is soon
extinguished.
Q ²9\D>DP $LY`D\ LYL[ [0\ ¾LW€KH ¾D`! ¾LW€K Ne\D5G{ $YV,G¸ $LS @X[D
4.187. Without a full knowledge of the rules, prescribed by the sacred law for the acceptance of presents, a wise
man should not take anything, even though he may pine with hunger.
LKU^\ 8LPP $Ï JDP $¸ YDVV LWODQ WP ¾LWJ}¸ $LY´DV WX 6P, YLW GDÇYW
4.188. But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, (or)
clarified butter, is reduced to ashes like (a piece of) wood.

LKU^\P $D\XU{ $¸ F 8U{ JD(] F $3\DH WV WQXP $Ï] F@XV 7YF YDVDH W WHMV LWODK{ ¾MD!
4.189. Gold and food destroy his longevity, land and a cow his body, a horse his eye (sight), a garment his skin,
clarified butter his energy, sesamum-grains his offspring.
$WSDV 7Y $Q[,\DQ! ¾LW€K ÇLFU{ L´M! $0 6\=P3OYHQ Y VK WHQ #Y PœLW
4.190. A Brahmana who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks
with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the
water.
W6PDG{ $LY´DQ LEL \DG{ \6PDW W6PDW ¾LW€KDW 6Y/SNHQ $3\LY´DQ LK SH JD(U{ Y V,GLW
4.191. Hence an ignorant (man) should be afraid of accepting any presents; for by reason of a very small (gift)
even a fool sinks (into hell) as a cow into a morass.
Q YD\5LS ¾\›HW WX E(IDOÊLWNH L´MH Q ENÊLWNH SDSH Q $ YHGLYLG [P5LYW
4.192. (A man) who knows the law should not offer even water to a Brahmana who acts like a cat, nor to a
Brahmana who acts like a heron, nor to one who is unacquainted with the Veda.
L¥ Y $3\HWH X G¢ LK LYL[QD $3\LM5W [QP GDWXU{ Y7\QZD5\ SU¥ $GDWXU{ #Y F
4.193. For property, though earned in accordance with prescribed rules, which is given to these three (persons),
causes in the next world misery both to the giver and to the recipient.
\ZD 3OYHQ $SOHQ LQPœ7\XGNH WUQ WZD LQPœWDH $[6WDG{ $`D( GDW ¾W,›ND(
4.194. As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an ignorant donor
and an ignorant donee sink low.
[P5;YM, VGD OX%[] FDL°NDH ODHNG0 N! E(IDOÊLWNDH `H\DH LKÔ! VYD5L V[N!
4.195. (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people,
intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a
cat.
$[DH fLÐU{ Q( N‰LWN! 6YDZ5VD[Q W7SU! ]4DH LP:\DLYQ,W] F ENÊWFUDH L´M!
4.196. That Brahmana, who with downcast look, of a cruel disposition, is solely intent on attaining his own
ends, dishonest and falsely gentle, is one who acts like a heron.
\H ENÊLWQDH LY¾D \H F PDMD5ULOLšQ! WH SW17\1[WDLPÔH WHQ SDSHQ NP5>D
4.197. Those Brahmanas who act like herons, and those who display the characteristics of cats, fall in
consequence of that wicked mode of acting into (the hell called) Andhatamisra.
Q [P56\ $SGH]HQ SDS N‰7YD ÊW FUHW ÊWHQ SDS ¾›D NeY5Q Ò, ]8² G0 QP

4.198. When he has committed a sin, let him not perform a penance under the pretence (that the act is intended
to gain) spiritual merit, (thus) hiding his sin under (the pretext of) a vow and deceiving women and Sudras.
¾H7\ K F f]D LY¾D JÛ51WH ÂÚYDLGL ! F°QD FLUW \F F ÊW U@DLV J›LW
4.199. Such Brahmanas are reprehended after death and in this (life) by those who expound the Veda, and a
vow, performed under a false pretence, goes to the Rakshasas.
$LOš, LOLšYH H> \DH YL¢P SM,YLW V LOLšQD KU7\HQV LW\5*\DHQD( F MD\WH
4.200. He who, without being a student, gains his livelihood by (wearing) the dress of a student, takes upon
himself the guilt of (all) students and is born again in the womb of an animal.
SUN,\LQSDQH X Q ÓD\D¬i LK NGD FQ LQSDQNWX5!
ÓD7YD WX ¨ N‰WD]HQ LO3\WH
4.201. Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a
portion of the guilt of him who made the tank.
\DQ ] F $G¢D1\XS\X¡DQ #QV! 6\DW WXU,\ DN{
4.202. He who uses without permission a carriage, a bed, a seat, a well, a garden or a house belonging to an
(other man), takes upon himself one fourth of (the owner’s) guilt.
QG, X GHYRDWH X WIDJH X VU!VX F ÓDQ VPDFUHQ LQ7\ JW5 ¾ÔY>H X F
4.203. Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in waterholes or
springs.
\PDQ VHYHW VWW Q LQ7\ LQ\PDQ EX[! \PDQ SW7\NeYD5>DH LQ\PDQ NHYODQ MQ
4.204. A wise man should constantly discharge the paramount duties (called yama), but not always the minor
ones (called niyama); for he who does not discharge the former, while he obeys the latter alone, becomes an
outcast.
Q $ÍDHL¥\WWH \`H €DP\DLMN‰WH WZD LÒ\D Š,EHQ F ÕWH X¡,W ÂDÚ>! .Y LFW
4.205. A Brahmana must never eat (a dinner given) at a sacrifice that is offered by one who is not a Srotriya, by
one who sacrifices for a multitude of men, by a woman, or by a eunuch.
$Î,NP #WW VD[8QD \¥ MXÜ7\P, KLY! ¾W,SP #WG{ GHYDQD W6PDW WW SLUYM5\HW
4.206. When those persons offer sacrificial viands in the fire, it is unlucky for holy (men) it displeases the gods;
let him therefore avoid it.
P¢ ‘e­ $WXUD>D F Q X¡,W NGD FQ NH] N,TDYS¸ F SGD 6SÐ F NDPW!
4.207. Let him never eat (food given) by intoxicated, angry, or sick (men), nor that in which hair or insects are
found, nor what has been touched intentionally with the foot,
Ä8>— $YHL@W F #Y V6SÐ F $3\XG.\\D SWL¥> $YO,) F ]XQD V6SÐP #Y F

4.208. Nor that at which the slayer of a learned Brahmana has looked, nor that which has been touched by a
menstruating woman, nor that which has been pecked at by birds or touched by a dog,
JYD F $¸P S˜DW XÐD¸ F LY]H W! J>D¸ JL>ND¸ F LY¨ D F MXJXL3VWP
4.209. Nor food at which a cow has smelt, nor particularly that which has been offered by an invitation to all
comers, nor that (given) by a multitude or by harlots, nor that which is declared to be had by a learned (man),
6WHQ JD\Q\DH] F $¸ WØ>DH YD[X5L
N6\ F G,L@W6\ NG\56\ E­6\ LQJI6\ F
4.210. Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the
performance of a Srauta sacrifice), a miser, one bound with fetters,
$L ]6W6\ ^)6\ SXË/\D GDL0 N6\ F ]X‹ S\X5L
W F #Y ]8²6\ L›ÐP #Y F
4.211. By one accused of a mortal sin (Abhisasta), a hermaphrodite, an unchaste woman, or a hypocrite, nor
(any sweet thing) that has turned sour, nor what has been kept a whole night, nor (the food) of a Sudra, nor the
leavings (of another man),
LFLN7VN6\ PJ\DH! ‘Û6\ L›Ð DHLMQ! €D¸ V8LWND¸ F S\D5FD1WP $LQG5]P
4.212. Nor (the food given) by a physician, a hunter, a cruel man, one who eats the fragments (of another’s
meal), nor the food of an Ugra, nor that prepared for a woman in childbed, nor that (given at a dinner) where (a
guest rises) prematurely (and) sips water, nor that (given by a woman) whose ten days of impurity have not
elapsed,
$Q $LF5W YZDPDVP $Y,UD\D] F \DHL W! L´ G¸ QJU, $¸ SLWWD¸P $Y@XWP
4.213. Nor (food) given without due respect, nor (that which contains) meat eaten for no sacred purpose, nor
(that given) by a female who has no male (relatives), nor the food of an enemy, nor that (given) by the lord of a
town, nor that (given) by outcasts, nor that on which anybody has sneezed;
LS]XQ $QLWQDH] F $¸ ‘WXLY‘L\>V WZD ](O8 WX¸YD\ $¸ N‰W—6\ $¸P #Y F
4.214. Nor the food (given) by an informer, by one who habitually tells falsehoods, or by one who sells (the
rewards for) sacrifices, nor the food (given) by an actor, a tailor, or an ungrateful (man),
NPD5U6\ LQ DG6\ UšDYWDUN6\ F VXY>5NWX5U{
YH>6\ ]ÒLY‘L\>V WZD
4.215. By a blacksmith, a Nishada, a stage-player, a goldsmith, a basket-maker, or a dealer in weapons,
ÏYWD ]D(L^INDQD F F(O LQ>H5MN6\
F U¡N6\ Q]V6\ \6\ F SSLWU{ JKH
4.216. By trainers of hunting dogs, publicans, a washerman, a dyer, a pitiless (man), and a man in whose house
(lives) a paramour (of his wife),
P \L1W \H F SSLW Ò,LMWDQDP F VY5]! $LQG5] F ¾HWD¸P $WXLÐNUP #Y F
4.217. Nor (the food given) by those who knowingly bear with paramours (of their wives), and by those who in
all matters are ruled by women, nor food (given by men) whose ten days of impurity on account of a death have
not passed, nor that which is unpalatable.

UDMD¸ WHM $DG¢H ]8²D¸ ÂÚYF5VP $D\X! VXY>5NDUD¸ \]] FPD5YNLW5Q!
4.218. The food of a king impairs his vigour, the food of a Sudra his excellence in sacred learning, the food of a
goldsmith his longevity, that of a leather-cutter his fame;
NDÇND¸ ¾MD KL1W EO LQ>H5MN6\
F J>D¸ JL>ND¸ F ODHNHB\! SLUN‰1WLW
4.219. The food of an artisan destroys his offspring, that of a washerman his (bodily) strength; the food of a
multitude and of harlots excludes him from (the higher) worlds.
S8\ LFLN7VN6\ $¸ SXË/\DV 7Y $¸P L1²\P LYÑD YD[X5L
N6\ $¸ ]ÒLY‘L\>DH POP
4.220. The food of a physician (is as vile as) pus, that of an unchaste woman (equal to) semen, that of a usurer
(as vile as) ordure, and that of a dealer in weapons (as bad as) dirt.
\ #WH $1\H 7Y $ DH-\ $¸D! ‘P]! SLUN,LW5WD! WH D 7Y* $L6Z UDHPDL> YG17\¸ PQ,L >!
4.221. The food of those other persons who have been successively enumerated as such whose food must not be
eaten, the wise declare (to be as impure as) skin, bones, and hair.
XŒYD $WDH $1\WP $6\ $¸P $P7\D @S> ¦\KP P7\D XŒYD $FUHW N‰›U UHW6 LY P8¥P #Y F
4.222. If he has unwittingly eaten the food of one of those, (he must) fast for three days; if he has eaten it
intentionally, or (has swallowed) semen, ordure, or urine, he must perform a Krikkhra penance.
Q $ DW ]8²6\ S.YD¸ LY´DQ $ÍDL­QDH L´M! $DGG,W $PP #Y $6PDG{ $Y¢DY #NUDL¥NP
4.223. A Brahmana who knows (the law) must not eat cooked food (given) by a Sudra who performs no
Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night
(and day).
ÍDHL¥\6\ NG\56\ YGD1\6\ F YD[X5
H! P,PDLV7YD \ GHYD! VPP $¸P $N/S\Q
4.224. The gods, having considered (the respective merits) of a niggardly Srotriya and of a liberal usurer,
declared the food of both to be equal (in quality).
WDQ ¾MDSLWU{ $DK #7\ PD N‰;Y LY P VPP Í­DS8W YGD1\6\ KWP $Í­\D WUW
4.225. The Lord of created beings (Pragapati) came and spake to them, ’Do not make that equal, which is
unequal. The food of that liberal (usurer) is purified by faith; (that of the) of the) other (man) is defiled by a
want of faith.’
Í­\D Ð F S8W F LQ7\ Ne\D5G{ $WL1²W! Í­DN‰WH Û@\H WH YW! 6YDJW(U{ [Q(!
4.226. Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and
charitable works made with faith and with lawfully-earned money, (procure) endless rewards.
GDQ[P LQ HYHW LQ7\P #HLÐN SD(LW5NP SLUWXÐHQ DYHQ SD¥P $DVD ]L‹W!

4.227. Let him always practise, according to his ability, with a cheerful heart, the duty of liberality, both by
sacrifices and by charitable works, if he finds a worthy recipient (for his gifts.)
\W LN LFG{ $LS GDW9\ \DLFWHQ $Q $V8\\D 7S76\WH LK WW SD¥ \W WDU\LW VY5W!
4.228. If he is asked, let him always give something, be it ever so little, without grudging; for a worthy recipient
will (perhaps) be found who saves him from all (guilt).
YDLUGV WL»P $D½DHLW VXRP $@ YH=PDLQ È3\GDH ÈSP ¢PP
4.230. A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver
of silver (rupya) exquisite beauty (rupa),
YDVDHG] F1²VDODH.\P $LÏVDODH.\P $ÏG! $QIXK! LÍ\ SXÐD JDHGDH µ6\ LYÐSP
4.231. A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of
the Asvins, a giver of a draught-ox great good fortune, a giver of a cow the world of the sun;
\DQ ]

4.237. By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity
by speaking evil of Brahmanas, and (the reward of) a gift by boasting.
[P ]Q(! VLFQX\DG{ Y/P,NP Y SXL¢ND! SUODHNVKD\DZ VY5 8WD1\S,I\Q
4.238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a
companion to the next world, just as the white ant (gradually raises its) hill.
Q $PX¥ LK VKD\DZ LSWD PDWD F LWÑW! Q SX¥GDU Q `DLWU{ [P5V LWÑLW NHYO!
4.239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his
companions; spiritual merit alone remains (with him).
#N! ¾MD\WH M1WXU{ #N #Y ¾O,\WH #NDH $QX XrH VXN‰WP #N #Y F ¨ N‰WP
4.240. Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the
punishment of its) sin.
PW ]U,UP 7V-\ NDÑ ODHÐVP L@WD( LYPXRD ED1[YD \DL1W [P5V WP $QXJ›LW
4.241. Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives depart with
averted faces; but spiritual merit follows the (soul).
W6PDG{ [P VKD\DZ LQ7\ VLFQX\DW ]Q(! [PH5>
LK VKD\HQ WPV WULW ¨6WUP
4.242. Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion (after
death); for with merit as his companion he will traverse a gloom difficult to traverse.
[P5 ¾[DQ SXÇ WSVD KW LNL/E P SUODHN Q\7\D]X D6Y1W R ]U,LU>P
4.243. (That companion) speedily conducts the man who is devoted to duty and effaces his sins by austerities, to
the next world, radiant and clothed with an ethereal body.
¢P(U{ ¢P(U{ LQ7\ VE1[DQ $DFUHW VK LQQ, X! NeOP 7N 5P $[PDQ $[PDV 7\MHW
4.244. Let him, who desires to raise his race, ever form connexions with the most excellent (men), and shun all
low ones.
¢PDQ ¢PDQ #Y J›Q K,QDV WX YM5\Q ÂDÚ>! ÍHÑWDP #LW ¾7\YD\HQ ]8²WDP
4.245. A Brahmana who always connects himself with the most excellent (ones), and shuns all inferior ones,
(himself) becomes most distinguished; by an opposite conduct he becomes a Sudra.
f)NDU, P¨U{ GD1W! ‘Û $FDU(U{ $VYVQ $LKÔDH GP GDQDB\D M\HW 6YJ WZD ÊW!
4.246. He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no
injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by
liberality, heavenly bliss.
#[ GN P8O OP $¸P $B\X W F \W VY5W! ¾LWJ},\DW P[X $Z $ \GL@>DP

4.247. He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise
a gift (which consists in) a promise of protection.
$D×W $B\X WD L @D SXU6WDG{ $¾FDHLGWDP PHQH ¾MDSLWU{ €DÛDP $LS ¨ N‰W NP5>!
4.248. The Lord of created beings (Pragapati) has declared that alms freely offered and brought (by the giver
himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised
beforehand.
Q $ÌL1W LSWUV W6\ G]Y D5L> S F Q F K9\ YK7\L”U{ \V WDP $B\YP1\WH
4.249. During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered gift), nor
does the fire carry his offerings (to the gods).
],Q GL[ [DQD P76\DQ S\DH PDV ]DN F #Y Q LQ>X5GHW
4.250. A couch, a house, Kusa grass, perfumes, water, flowers, jewels, sour milk, grain, fish, sweet milk, meat,
and vegetables let him not reject, (if they are voluntarily offered.)
JXÈQ 7\D] F LœK, 5¸ $LF5 \Q GHYWD $LWZ,Q VY5W! ¾LWJ},\DQ Q WX W3\HW 6Y\ WW!
4.251. He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the
gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such
(presents).
JXÇ X 7Y $B\W,WH X LYQD YD W(U{ JKH YVQ $D7PQDH YL¢P $L1Y›Q J},\DW VD[XW! VGD
4.252. But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a
subsistence, accept (presents) from good men alone.
$DL[5N! NeOLP¥ F JDHSDODH GDV QDLSWD( #WH ]8²H X DH-\ $¸D \D] F $7PDQ LQYHG\HW
4.253. His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among Sudras,
those whose food he may eat, likewise (a poor man) who offers himself (to be his slave).
\Df]DH $6\ YHG{ $D7PD \Df] F LFN,L 5WP \ZD F SFUHG{ #Q WZD $7PDQ LQYHG\HW
4.254. As his character is, as the work is which he desires to perform, and as the manner is in which he means to
serve, even so (a voluntary slave) must offer himself.
\DH $1\ZD V1WP $D7PDQP $1\ZD V7VX D WH V SDSN‰¢PDH ODHNH 6WHQ $D7P $SKDUN!
4.255. He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in
this world; he is a thief who makes away with his own self.
YD&\ZD5 LQ\WD! VYH5
YD& P8OD YD& LYLQ!VWD! WDV WX \! 6WHQ\HG{ YDF V VY56WH\N‰W QU!
4.256. All things (have their nature) determined by speech; speech is their root, and from speech they proceed;
but he who is dishonest with respect to speech, is dishonest in everything.
PKL 5 LSW GHYDQD J7YD $Q^\ \ZDLYL[ SX¥H VY VPDV-\ YVHQ PD;\6:\P $DL6ÍW!

4.257. When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let
him make over everything to his son and dwell (in his house), not caring for any worldly concerns.
#NDN, LF1W\HQ LQ7\ LYLY‹H LKWP $D7PQ! #NDN, LF1W\DQDH LK SU ÍH\DH $L[J›LW
4.258. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates
in solitude attains supreme bliss.
# D LGWD JK6Z6\ YL¢U{ LY¾6\ ]DÏW, ÓDWNÊWN/S] F V£YYL­NU! ]X !
4.259. Thus have been declared the means by which a Brahmana householder must always subsist, and the
summary of the ordinances for a Snataka, which cause an increase of holiness and are praiseworthy.
$QHQ LY¾DH Y¢HQ YW5\Q YHG ]DÒLYW 9\SHW N/P DH LQ7\ ÂÚODHNH PK,\WH
4.260. A Brahmana who, being learned in the lore of the Vedas, conducts himself in this manner and daily
destroys his sins, will be exalted in Brahman’s world.

Chapter 5
ÍX7YD #WDQ ? \DH [PD5Q ÓDWN6\ \ZD LGWDQ GP AFXU{ PKD7PDQP $QO ¾ Y JXP
5.1. The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhrigu, who sprang
from fire:
#Y \ZD ‹ LY¾D>D 6Y[P5P $QXLWÑWDP NZ P7\X! ¾ YLW YHG ]DÒLYGD ¾ DH
5.2. ’How can Death have power over Brahmanas who know the sacred science, the Veda, (and) who fulfil their
duties as they have been explained (by thee), O Lord? ’
V WDQ YDF [P5 $7PD PK ,5Q PDQYDH JX! Í8\WD \HQ GDH H> P7\XU{ LY¾DQ LM DVLW
5.3. Righteous Bhrigu, the son of Manu, (thus) answered the great sages: ’Hear, (in punishment) of what faults
Death seeks to shorten the lives of Brahmanas!’
$QB\DVHQ YHGDQDP $DFDU6\ F YM5QDW $DO6\DG{ $¸GDH DF F P7\XU{ LY¾D_ LM DVLW
5.4. ’Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the
fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to shorten
the lives of Brahmanas.’
O]XQ J¡Q F #Y SOD^IX NYNDLQ F $ Ø\DL> L´MDW,QDP $PH;\ ¾ YDLQ F
5.5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be
eaten by twice-born men.
ODHLKWDQ Y@LQ\D5VDQ YËQ ¾ YDV WZD ]HOX J9\ F SH\8 ¾\¤HQ LYYM5\HW
5.6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit),
and the thickened milk of a cow (which she gives after calving).
YZD N‰VU V\DY SD\V $S8SP #Y F $QXSDN‰WPDVDLQ GHYD¸DLQ KY,vL F
5.7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are
not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food
offered to the gods and sacrificial viands,
$LQG5]D\D JDH! @,UP $D(ÐP #HN] WZD $DLYN VL[Q,@,U LY Y7VD\D] F JDH! S\!
5.8. The milk of a cow (or other female animal) within ten days after her calving, that of camels, of one-hoofed
animals, of sheep, of a cow in heat, or of one that has no calf with her,
$DU^\DQD F VYH5
D PJD>D PDLK LYQD Ò,@,U F #Y Y-\D5LQ VY5]X‹DLQ F #Y LK
5.9. (The milk) of all wild animals excepting buffalo-cows, that of women, and all (substances turned) sour
must be avoided.
GL[ Ø\ F ]X‹H X VY F GL[ V YP \DLQ F #Y $L 8\1WH SX S P8O O(! ]X (!

5.10. Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is
extracted from pure flowers, roots, and fruit.
‘9\DGD_ ]NeQDQ VYD5Q WZD €DPLQYDLVQ! $LQLG5ÐD] F #N] D LTLs F LYYM5\HW
5.11. Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not
specially permitted (to be eaten), and the Tittibha (Parra Jacana),
NOLY 3OY KV F‘DÜ €DPNejeTP VDUV UœXYDO F GD7\8K ]XN VDLUNH
5.12. The sparrow, the Plava, the Hamsa, the Brahmani duck, the village-cock, the Sarasa crane, the Raggudala,
the woodpecker, the parrot, and the starling,
¾WXGD_ MDOSDGD] F NDH\LÐ QRLYL NUDQ LQPœW] F P76\DGDQ VD(Q Yp8UP #Y F
5.13. Those which feed striking with their beaks, web-footed birds, the Koyashti, those which scratch with their
toes, those which dive and live on fish, meat from a slaughter-house and dried meat,
EN F #Y EODND F NDNDHO R¡U,TNP P76\DGDQ LYI{YUDKD] F P76\DQ #Y F VY5]!
5.14. The Baka and the Balaka crane, the raven, the Khangaritaka, (animals) that eat fish, village-pigs, and all
kinds of fishes.
\DH \6\ PDVP $ÌDLW V W1PDVDG &\WH P76\DG! VY5PDVDGV W6PDQ P76\DQ LYYM5\HW
5.15. He who eats the flesh of any (animal) is called the eater of the flesh of that (particular creature), he who
eats fish is an eater of every (kind of) flesh; let him therefore avoid fish.
SD4,Q UDHLKWDY $D D( LQ\X‹D( K9\ N9\\DH! UDM,YDQ LVKWX^ID] F V ]/ND] F #Y VY5]!
5.16. (But the fish called) Pathina and (that called) Rohita may be eaten, if used for offerings to the gods or to
the manes; (one may eat) likewise Ragivas, Simhatundas, and Sasalkas on all (occasions).
Q @\HG{ #NFUDQ $`DWD] F PJ L´MDQ Ø\H Y $LS VPXL¬ÐDQ VYD5Q S QRDV WZD
5.17. Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of)
eatable (creatures), nor any five-toed (animals).
ÏDLY[ ]/\N JDH[D RI{J NˆP5 ]]DV WZD Ø\DQ S QRH Y $DÕU{ $QXÐD] F #NWDHGWK{
5.18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be
eatable; likewise those (domestic animals) that have teeth in one jaw only, excepting camels.
F¥DN LYI{YUDK F O]XQ €DPNejeTP SOD^IX J¡Q F #Y P7\D M*;YD SWHG{ L´M!
5.19. A twice-born man who knowingly eats mushrooms, a village-pig, garlic, a village-cock, onions, or leeks,
will become an outcast.
$P7\D #WDLQ I{ M*;YD N‰›U VD1WSQ FUHW \LWFD1²D\D> YD $LS ]H H X SYVHG{ $K!

5.20. He who unwittingly partakes of (any of) these six, shall perform a Samtapana (Krikkhra) or the lunar
penance (Kandrayana) of ascetics; in case (he who has eaten) any other (kind of forbidden food) he shall fast for
one day (and a night ).
VY7VU6\ #NP $LS FUHW N‰›U L´MDH¢P! $`DW X‹]XL­ $Z `DW6\ WX LY H]W!
5.21. Once a year a Brahmana must perform a Krikkhra penance, in order to atone for unintentionally eating
(forbidden food) but for intentionally (eating forbidden food he must perform the penances prescribed)
specially.
\`DZ ÂDÚ>(U{ Y;\D! ¾]6WD PJ SL@>! 7\DQD F #Y YL¢ $Z5P $J67\DH ÛDFUW SXUD
5.22. Beasts and birds recommended (for consumption) may be slain by Brahmanas for sacrifices, and in order
to feed those whom they are bound to maintain; for Agastya did this of old.
E 8YXU{ LK SXUDHID]D Ø\D>D PJ SL@>DP SXUD>H Y $LS \`H X ÂÚ @¥VYH X F
5.23. For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the
sacrifices offered by Brahmanas and Kshatriyas.
\W LN LFW ÓHKV\X‹ Ø\ DH-\P $JLK5WP WW S\X5L
WP $3\D KLY!]H F \G{ YHW
5.24. All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances),
and so may the remains of sacrificial viands.
LFUL6ZWP $LS 7Y $D P $ÓHKD‹ L´MDLWL ! \Y JDH[8PM VY S\V] F #Y LYL‘\D
5.25. But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twice-born men
without being mixed with fatty (substances), though they may have stood for a long time.
#WG{ ‹ L´MDW,QD Ø\ $ Ø\P $]H W! PDV6\ $W! ¾YØ\DLP LYL[ @>YM5QH
5.26. Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound
the rules for eating and avoiding meat.
¾DHL@W @\HQ PDV ÂDÚ>DQD F ND0\\D \ZDLYL[ LQ\X‹V WX ¾D>DQDP #Y F $7\\H
5.27. One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmanas
desire (one’s doing it), when one is engaged (in the performance of a rite) according to the law, and when one’s
life is in danger.
¾D>6\ $¸P G VY ¾MDSLWU{ $N/S\W 6ZDYU MšP F #Y VY ¾D>6\ DHMQP
5.28. The Lord of creatures (Pragapati) created this whole (world to be) the sustenance of the vital spirit; both
the immovable and the movable (creation is) the food of the vital spirit.
FUD>DP $¸P $FUD GLÐ>DP $3\GLÐ>! $K6WD] F V K6WDQD ]8UD>D F #Y ,UY!
5.29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are
the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold.

Q $¢D ¨ \7\G¸ $D DQ ¾DL>QDH $K1< $K1\LS [D¥D #Y VÐD ÛD D] F ¾DL>QDH $¢DU #Y F
5.30. The eater who daily even devours those destined to be his food, commits no sin; for the creator himself
created both the eaters and those who are to be eaten (for those special purposes).
\`D\ ML*[U{ PDV6\ 7\H G(YDH LYL[! 6PW! $WDH $1\ZD ¾YL¢V WX UD@VDH LYL[U{ &\WH
5.31. ’The consumption of meat (is befitting) for sacrifices,’ that is declared to be a rule made by the gods; but to
persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas.
‘,7YD 6Y\ YD $3\X7SD SU SN‰WP #Y YD GHYDQ LSW†] F $F5L\7YD RDGQ PDV Q ¨ \LW
5.32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or
himself has killed (the animal), or has received it as a present from others.
Q $ DG{ $LYL[QD PDV LYL[`DH $QDSLG L´M! M*;YD ÛLYL[QD PDV ¾HWV W(U{ $ WH $ Y]!
5.33. A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has
eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims).
Q WDf] Y7\HQDH PJK1WXU{ [QDLZ5Q! \Df] YLW ¾H7\ YZDPDVDLQ RDGW!
5.34. After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no
(sacred) purpose.
LQ\X‹V WX \ZD1\D\ \DH PDV Q $L¢ PDQY! V ¾H7\ S]XWD \DLW V YDQ #NLY]LWP
5.35. But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes
after death an animal during twenty-one existences.
$V6N‰WDQ S]8Q P·(U{ Q $ DG{ LY¾! NGD FQ P·(V WX V6N‰WDQ $ DW ]DÏW LYL[P $DL6ZW!
5.36. A Brahmana must never eat (the flesh of animals unhallowed by Mantras; but, obedient to the primeval
law, he may eat it, consecrated with Vedic texts.
Ne\D5G{ WS]X VšH Ne\D5W LSÐS]X WZD Q 7Y #Y WX YZD K1WX S]XP ›HW NGD FQ
5.37. If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat
that); but let him never seek to destroy an animal without a (lawful) reason.
\DYL1W S]XUDHPDL> WDY7N‰7YDH K PDU>P YZDS]X—! ¾D½DHLW ¾H7\ M1PLQ M1PLQ
5.38. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer
a violent death in future births.
\`DZ S]Y! VÐD! 6Y\P #Y 6Y\ XYD \`DH $6\ 87\( VY56\ W6PDG{ \`H Y[DH $ Y[!
5.39. Svayambhu (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have been
instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifices is not slaughtering
(in the ordinary sense of the word).

$DH ;\! S]YDH Y@DV LW\5 ! SL@>V WZD \`DZ LQ[Q ¾D»D! ¾D½XY17\X7VW,! SXQ!
5.40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being
reborn) higher existences.
P[XSNH5
F \`H F LSW G(YWNP5L> $¥ #Y S]YDH LK6\D Q $1\¥ 7\ÂY,Q PQX!
5.41. On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on
these occasions only, may an animal be slain; that (rule) Manu proclaimed.
# Y $ZH5
X S]8Q LKVQ YHGW£YDZ5LYG{ L´M! $D7PDQ F S]X F #Y JP\7\X¢P JLWP
5.42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes
both himself and the animal to enter a most blessed state.
JKH JXUDY $U^\H YD LQYV¸ $D7PYDQ L´M! Q $ YHGLYLKWD LKVDP $DS LS VPDFUHW
5.43. A twice-born man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the
forest, must never, even in times of distress, cause an injury (to any creature) which is not sanctioned by the
Veda.
\D YHGLYLKWD LKVD LQ\WD $L6P] FU $FUH $LKVDP #Y WD LY DG{ YHGDG{ [PDH5
LK LQE5 D(
5.44. Know that the injury to moving creatures and to those destitute of motion, which the Veda has prescribed
for certain occasions, is no injury at all; for the sacred law shone forth from the Veda.
\DH $LKVNDLQ 8WDLQ LKQ67\D7PVXR ›\D V M,YD] F PW] F #Y Q .Y LFW VXRP #[WH
5.45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither
living nor dead.
\DH E1[QY[ŠH]DQ ¾DL>QD Q LFN, 5LW V VY56\ LKW¾H3VX! VXRP $7\1WP $ÌXWH
5.46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good
of all (beings), obtains endless bliss.
\G{ ;\D\LW \W NeÇWH ULW EµDLW \¥ F WG{ $YD½DH7\\¤HQ \DH LKQL6W Q LN FQ
5.47. He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and
what he fixes his mind on.
Q $ N‰7YD ¾DL>QD LKVD PDVP 7S WH .Y LFW Q F ¾DL>Y[! 6Y*\5V W6PDQ PDV LYYM5\HW
5.48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental
to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat.
VPX7SL¢ F PDV6\ Y[ E1[D( F GHLKQDP ¾VP,Ø\ LQYWH5W
VY5PDV6\ @>DW
5.49. Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal
beings, let him entirely abstain from eating flesh.

Q @\LW \DH PDV LYL[ LK7YD LS]DFYW Q ODHNH L¾\WD \DLW 9\DL[L ] F Q S,I WH
5.50. He who, disregarding the rule (given above), does not eat meat like a Pisaka, becomes dear to men, and
will not be tormented by diseases.
$QXP1WD LY]LVWD LQK1WD ‘\ LY‘\, V6NWD5 F SKWD5 F RDGN] F LW DWND!
5.51. He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells
(meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the
animal).
6YPDV SUPDVHQ \DH Y[5L\WXP ›LW $QB\&\5 LSW†Q GHYDV WWDH $1\DH Q $67\SX^\N‰W
5.52. There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to
increase (the bulk of) his own flesh by the flesh of other (beings).
Y H5
Y H5
$ÏPH[HQ \DH \MHW ]W VPD! PDVDLQ F Q RDGHG{ \V W\DH! SX^\ O VPP
5.53. He who during a hundred years annually offers a horse-sacrifice, and he who entirely abstains from meat,
obtain the same reward for their meritorious (conduct).
O P8O $]Q(U{ PH;\(U{ PXLQ $¸DQD F DHMQ(! Q WW OP $YD½DHLW \W PDVSLUYM5QDW
5.54. By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain
(so great) a reward as by entirely avoiding (the use of) flesh.
PD V @L\WD $PX¥ \6\ PDVP K $G{0\KP #WW PDV6\ PDV7Y ¾YGL1W PQ,L >!
5.55. ’Me he (mam sah)’ will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to
be) the real meaning of the word ’flesh’ (mamsah).
Q PDV @>H GDH DH Q P H Q F P(ZXQH ¾YL¢U{ # D 8WDQD LQYL¢V WX PKD OD
5.56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the
natural way of created beings, but abstention brings great rewards.
¾HW]XL­ ¾YØ\DLP ²9\]XL­ WZD #Y F FWX>D5P $LS Y>D5QD \ZDYG{ $QXS8Y5]!
5.57. I will now in due order explain the purification for the dead and the purification of things as they are
prescribed for the four castes (varna).
G1WMDWH $QXMDWH F N‰W F8IH F VL6ZWH $]X­D ED1[YD! VYH5
V8WNH F WZD &\WH
5.58. When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure
(Kudakarana) or (of the initiation), all relatives (become) impure, and on the birth (of a child) the same (rule) is
prescribed.
G]DK ]DYP $D]D(F VLS^IH X LY[,\WH $YD5N{ VF\QDG{ $6§D ¦\KP #NDKP #Y YD
5.59. It is ordained (that) among Sapindas the impurity on account of a death (shall last) ten days, (or) until the
bones have been collected, (or) three days or one day only.

VLS^IWD WX SXÇ H V»PH LYLQYW5WH VPDQDHGN DYV WX M1P QDÅDHU{ $YHGQH
5.60. But the Sapinda-relationship ceases with the seventh person (in the ascending and descending lines), the
Samanodaka-relationship when the (common) origin and the (existence of a common family)-name are no
(longer) known.
\ZD G ]DYP $D]D(F VLS^IH X LY[,\WH MQQH $3\HYP #Y 6\DW LQSX> ]XL­P ›WDP
5.61. As this impurity on account of a death is prescribed for (all) Sapindas, even so it shall be (held) on a birth
by those who desire to be absolutely pure.
VYH5
D ]DYP $D]D(F PDWD LS¥DHV WX V8WNP V8WN PDWXU{ #Y 6\DG{ S6S=\ LSWD ]XLF!
5.62. (Or while) the impurity on account of a death is common to all (Sapindas), that caused by a birth (falls) on
the parents alone; (or) it shall fall on the mother alone, and the father shall become pure by bathing;
LQU6\ WX SXPDQ ]X‘P S6S6\ #Y ]X;\LW E(LMNDG{ $L VE1[DG{ $QXÇ1;\DG{ $ ¦\KP
5.63. But a man, having spent his strength, is purified merely by bathing; after begetting a child (on a remarried
female), he shall retain the impurity during three days.
$ÙD F #NHQ UD¦\D F L¥UD¥(U{ #Y F L¥L ! ]Y 6S]DH LY]X;\L1W ¦\KDG{ GNGDL\Q!
5.64. Those who have touched a corpse are purified after one day and night (added to) three periods of three
days; those who give libations of water, after three days.
JXUDH! ¾HW6\ L] \V WX LSWPH[ VPDFUQ ¾HWKDU(! VP W¥ G]UD¥H> ]X;\LW
5.65. A pupil who performs the Pitrimedha for his deceased teacher, becomes also pure after ten days, just like
those who carry the corpse out (to the burial-ground).
UDL¥L U{ PDV WX/\DL U{ J 5ÔDYH LY]X;\LW UM6\XSUWH VD;Y, ÓDQHQ Ò, UM6YOD
5.66. (A woman) is purified on a miscarriage in as many (days and) nights as months (elapsed after conception),
and a menstruating female becomes pure by bathing after the menstrual secretion has ceased (to flow).
Q>DP $N‰WF8IDQD LY]XL­U{ Q(L]N, 6PWD LQY5¢ F8INDQD WX L¥UD¥DW ]XL­U{ \WH
5.67. (On the death) of children whose tonsure (Kudakarman) has not been performed, the (Sapindas) are
declared to become pure in one (day and) night; (on the death) of those who have received the tonsure (but not
the initiation, the law) ordains (that) the purification (takes place) after three days.
AQ L´YDL 5N ¾HW LQG;\XU{ ED1[YD ELK! $ON‰7\ ]XFD( 8PDY $L6ZVF\QDG{ ?WH
5.68. A child that has died before the completion of its second year, the relatives shall carry out (of the village),
decked (with flowers, and bury it) in pure ground, without collecting the bones (afterwards).
Q $6\ ND\DH5
$L”V6NDUDH Q F ND\D5 GNL‘\D $U^\H NDÑYW 7\ŒYD @SH\XV ¦\KP #Y WX
5.69. Such (a child) shall not be burnt with fire, and no libations of water shall be offered to it; leaving it like a
(log of) wood in the forest, (the relatives) shall remain impure during three days only.

Q $ L¥Y 56\ NW59\D ED1[Y(U{ GNL‘\D MDW G1W6\ YD Ne\X5U{
QDLÅ YD $LS N‰WH VLW
5.70. The relatives shall not offer libations to (a child) that has not reached the third year; but if it had teeth, or
the ceremony of naming it (Namakarman) had been performed, (the offering of water is) optional.
V ÂÚFDLU^\HNDKP $W,WH @S>P 6PWP M1P1\HN GNDQD WX L¥UD¥DW ]XL­U{ \WH
5.71. If a fellow-student has died, the Smriti prescribes an impurity of one day; on a birth the purification of the
Samanodakas is declared (to take place) after three (days and) nights.
Ò,>DP $V6N‰WDQD WX ¦\KDW ]X;\L1W ED1[YD! \ZD ‹HQ #Y N/SHQ ]X;\L1W WX V QD \!
5.72. (On the death) of females (betrothed but) not married (the bridegroom and his) relatives are purified after
three days, and the paternal relatives become pure according to the same rule.
$ @DU OY> $¸D! 6\XU{ LQPœH\X] F WH ¦\KP PDVD]Q F Q $Ì,\X! ]\,U] F SZN{ L@WD(
5.73. Let (mourners) eat food without factitious salt, bathe during three days, abstain from meat, and sleep
separate on the ground.
VLQ[DY # Y( N/S! ]DY $]D(F6\ N,LW5W! $VLQ[DY $\ `H\DH LYL[! VEL1[ ED1[Y(!
5.74. The above rule regarding impurity on account of a death has been prescribed (for cases where the kinsmen
live) near (the deceased); (Sapinda) kinsmen and (Samanodaka) relatives must know the following rule (to refer
to cases where deceased lived) at a distance (from them).
LYJW WX LYGH]6Z ]>X\DG{ \DH ÛLQG5]P \W ]H G]UD¥6\ WDYG{ #Y $]XLFU{ YHW
5.75. He who may hear that (a relative) residing in a distant country has died, before ten (days after his death
have elapsed), shall be impure for the remainder of the period of ten (days and) nights only.
$LW‘D1WH G]DKH F L¥UD¥P $]XLFU{ YHW VY7VUH 9\W,WH WX 6SÐ{YD #Y $SDH LY]X;\LW
5.76. If the ten days have passed, he shall be impure during three (days and) nights; but if a year has elapsed
(since the occurrence of the death), he becomes pure merely by bathing.
LQG5] `DLWPU> ÍX7YD SX¥6\ M1P F V YDVD MOP $D3OX7\ ]X­DH YLW PDQY!
5.77. A man who hears of a (Sapinda) relative’s death, or of the birth of a son after the ten days (of impurity
have passed), becomes pure by bathing, dressed in his garments.
EDOH GH]D1WU6ZH F SZ. LS^IH F VL6ZWH V YDVD MOP $D3OX7\ V #Y LY]X;\LW
5.78. If an infant (that has not teethed), or a (grownup relative who is) not a Sapinda, die in a distant country,
one becomes at once pure after bathing in one’s clothes.
$1W G5]DKH 6\DWD FHW SXQU{ PU> M1PQ, WDYW 6\DG{ $]XLFU{ LY¾DH \DYW WW 6\DG{ $LQG5]P
5.79. If within the ten days (of impurity) another birth or death happens, a Brahmana shall remain impure only
until the (first) period of ten days has expired.

L¥UD¥P $DÕU{ $D]D(FP $DFD\H5
VL6ZWH VLW W6\ SX¥H F S71\D F LGYD UD¥P LW L6ZLW!
5.80. They declare that, when the teacher (akarya) has died, the impurity (lasts) three days; if the (teacher’s) son
or wife (is dead, it lasts) a day and a night; that is a settled (rule).
ÍDHL¥\H WX SVS¸H L¥UD¥P $]XLFU{ YHW PDWXOH SL@>,v UDL¥ L] \ ?L7Y* ED1[YH X F
5.81. For a Srotriya who resides with (him out of affection), a man shall be impure for three days; for a maternal
uncle, a pupil, an officiating priest, or a maternal relative, for one night together with the preceding and
following days.
¾HWH UDMLQ V -\DHLWU{ \6\ 6\DG{ LY \H L6ZW! $ÍDHL¥\H 7Y $K! N‰7ÓP $Q8FDQH WZD JXUD(
5.82. If the king in whose realm he resides is dead, (he shall be impure) as long as the light (of the sun or stars
shines), but for (an intimate friend) who is not a Srotriya (the impurity lasts) for a whole day, likewise for a
Guru who knows the Veda and the Angas.
]X­ HG{ LY¾DH G]DKHQ ´DG]DKHQ 8LPS! Y(=\! S G]DKHQ ]8²DH PDVHQ ]X;\LW
5.83. A Brahmana shall be pure after ten days, a Kshatriya after twelve, a Vaisya after fifteen, and a Sudra is
purified after a month.
Q Y[5\HG{ $ $KDLQ ¾7\8KHQ Q $L” X L‘\D! Q F W7NP5 NeYD5>! V QDB\DH $3\]XLFU{ YHW
5.84. Let him not (unnecessarily) lengthen the period of impurity, nor interrupt the rites to be performed with
the sacred fires; for he who performs that (Agnihotra) rite will not be impure, though (he be) a (Sapinda)
relative.
LGYDN,LW5P G.\D F SLWW V8LWND WZD ]Y W76SLÐQ F #Y 6SÐ{YD ÓDQHQ ]X;\LW
5.85. When he has touched a Kandala, a menstruating woman, an outcast, a woman in childbed, a corpse, or one
who has touched a (corpse), he becomes pure by bathing.
$DF0\ ¾\WDH LQ7\ MSHG{ $]XLFG]5QH VD(UDQ P·DQ \ZD 7VDK SDYPDQ,] F ]L‹W!
5.86. He who has purified himself by sipping water shall, on seeing any impure (thing or person), always mutter
the sacred texts, addressed to Surya, and the Pavamani (verses).
QDU 6SÐ{YD $L6Z V ÓHK ÓD7YD LY¾DH LY]X;\LW $DF0\ #Y WX LQ!ÓHK JDP $DOB\ $N5P Ø\ YD
5.87. A Brahmana who has touched a human bone to which fat adheres, becomes pure by bathing; if it be free
from fat, by sipping water and by touching (afterwards) a cow or looking at the sun.
$DLGÐ, Q GN Ne\D5G{ $D ÊW6\ VPDSQDW VPD»H WX GN N‰7YD L¥UD¥H> #Y ]X;\LW
5.88. He who has undertaken the performance of a vow shall not pour out libations (to the dead) until the vow
has been completed; but when he has offered water after its completion, he becomes pure in three days only.
YZD VNU MDWDQD ¾Ê-\DVX F LWÑWDP $D7PQV 7\DLJQD F #Y LQYWH5W
GNL‘\D

5.89. Libations of water shall not be offered to those who (neglect the prescribed rites and may be said to) have
been born in vain, to those born in consequence of an illegal mixture of the castes, to those who are ascetics (of
heretical sects), and to those who have committed suicide,
SD ^IP $DLÍWDQD F FU1W,QD F NDPW! J 5 W5 ²bKD F #Y VXUDS,QD F \DHL WDP
5.90. To women who have joined a heretical sect, who through lust live (with many men), who have caused an
abortion, have killed their husbands, or drink spirituous liquor.
$DFD\ 6YP SD;\D\ LSWU PDWU JXÇP LQ×57\ WX ÊW, ¾HWDQ Q ÊWHQ LY\X-\WH
5.91. A student does not break his vow by carrying out (to the place of cremation) his own dead teacher
(akarya), sub-teacher (upadhyaya), father, mother, or Guru.
GL@>HQ PW ]8² SXU´DUH> LQK5UHW SLËP ¢U S8Y( 5V WX \ZD\DHJ L´M1PQ!
5.92. Let him carry out a dead Sudra by the southern gate of the town, but (the corpses of) twice-born men, as is
proper, by the western, northern, or eastern (gates).
Q UD`DP $ GDH DH $L6W ÊLWQD Q F VL7¥>DP #H1² 6ZDQP SDV,QD ÂÚ 8WD LK WH VGD
5.93. The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a Sattra;
for the (first are) seated on the throne of Indra, and the (last two are) ever pure like Brahman.
UD`DH PKDL7PNH 6ZDQH V !]D(F LY[,\WH ¾MDQD SLUU@DZ5P $DVQ F $¥ NDU>P
5.94. For a king, on the throne of magnanimity, immediate purification is prescribed, and the reason for that is
that he is seated (there) for the protection of (his) subjects.
LI0 $KY KWDQD F LY XWD SDLZ5YHQ F JDH ÂDÚ>6\ F #Y $ZH5
\6\ F ›LW SDLZ5Y!
5.95. (The same rule applies to the kinsmen) of those who have fallen in a riot or a battle, (of those who have
been killed) by lightning or by the king, and (of those who perished fighting) for cows and Brahmanas, and to
those whom the king wishes (to be pure).
VDHP $L” $N5 $LQO 1²D>D LY¢ $3S7\DHU{ \P6\ F $ÐDQD ODHNSDODQD YSXU{ [DU\WH QS!
5.96. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind,
Indra, the Lords of wealth and water (Kubera and Varuna), and Yama.
ODHNH]DL[LÑWDH UDMD Q $6\ $]D(F LY[,\WH ]D(F $]D(F LK P7\D5QD ODHNHB\! ¾ Y $3\\D(
5.97. Because the king is pervaded by those lords of the world, no impurity is ordained for him; for purity and
impurity of mortals is caused and removed by (those) lords of the world.
W(U{ $DKYH ]Ò(! @¥[P5KW6\ F V ! VLWÑWH \`V WZD $]D(FP LW L6ZLW!
5.98. By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta)
sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule.
LY¾! ]X;\7\S! 6SÐ{YD @L¥\DH YDKQ $\X[P Y(=\! ¾WDHG U=P,Q YD \LÐ ]8²! N‰W L‘\!

5.99. (At the end of the period of impurity) a Brahmana who has performed the necessary rites, becomes pure
by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by
touching his goad or the nose-string (of his oxen), a Sudra by touching his staff.
#WG{ YDH $L LKW ]D(F VLS^IH X L´MDH¢PD! $VLS^IH X VYH5
X ¾HW]XL­ LQEDH[W
5.100. Thus the purification (required) on (the death of) Sapindas has been explained to you, O best of twiceborn
men; hear now the manner in which men are purified on the death of any (relative who is) not a Sapinda.
$VLS^I L´M ¾HW LY¾DH LQ×57\ E1[XYW LY]X;\LW L¥UD¥H> PDWXU{ $D»D] F ED1[YDQ
5.101. A Brahmana, having carried out a dead Brahmana who is not a Sapinda, as (if he were) a (near) relative,
or a near relative of his mother, becomes pure after three days;
\ ¸P $L¢ WH D WX G]DKHQ #Y ]X;\LW $QG¸ $¸P $ÙD #Y Q FHW WL6PQ JKH YVHW
5.102. But if he eats the food of the (Sapindas of the deceased), he is purified in ten days, (but) in one day, if he
does not eat their food nor dwells in their house.
$QXJ0\ ›\D ¾HW `DLWP $`DLWP #Y F ÓD7YD V F(O! 6SÐ{YD $L” W ¾D=\ LY]X;\LW
5.103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman or (of) a stranger, he becomes
pure by bathing, dressed in his clothes, by touching fire and eating clarified butter.
Q LY¾ 6YH X LWÑ7VX PW ]8²H> QD\\HW $6Y*\D5 ÛDÕLW! VD 6\DW ]8²V6S]5©L WD
5.104. Let him not allow a dead Brahmana to be carried out by a Sudra, while men of the same caste are at
hand; for that burnt-offering which is defiled by a Sudra’s touch is detrimental to (the deceased’s passage to)
heaven.
`DQ WSDH $L”U{ $DKDUDH PW PQDH YD\X5SD¡QP
YD\X! NP5 $N5 NDOD( F ]X­H! NW† 5L> GHLKQDP
5.105. The knowledge (of Brahman) austerities, fire, (holy) food, earth, (restraint of) the internal organ, water,
smearing (with cowdung), the wind, sacred rites, the sun, and time are the purifiers of corporeal (beings).
VYH5
DP #Y ]D(FDQDP $Z5]D(F SU 6PW \DH $ZH5
]XLFU{ LK V ]XLFU{ Q PW YDLU ]XLF! ]XLF!
5.106. Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is
pure who gains wealth with clean hands, not he who purifies himself with earth and water.
@D17\D ]X;\L1W LY´DVDH GDQHQ $ ND\5NDLU>! ¾›¸ SDSD M3\HQ WSVD YHGLY¢PD!
5.107. The learned are purified by a forgiving disposition, those who have committed forbidden actions by
liberality, secret sinners by muttering (sacred texts), and those who best know the Veda by austerities.
PW WDH\(! ]X;\WH ]DH;\ QG, YHJHQ ]X;\LW UMVD Ò, PQDH¨ÐD V1\DVHQ L´MDH¢PD!
5.108. By earth and water is purified what ought to be made pure, a river by its current, a woman whose
thoughts have been impure by the menstrual secretion, a Brahmana by abandoning the world (samnyasa).
$L¯U{ JD¥DL> ]X;\L1W PQ! V7\HQ ]X;\LW LY D WSDHB\D 8WD7PD EXL­U{ `DQHQ ]X;\LW

5.109. The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by sacred
learning and austerities, the intellect by (true) knowledge.
# ]D(F6\ Y! ¾DH‹! ]U,U6\ LYLQ>5\! QDQDLY[DQD ²9\D>D ]X­H! ]>XW LQ>5\P
5.110. Thus the precise rules for the purification of the body have been declared to you; hear now the decision
(of the law) regarding the purification of the various (inanimate) things.
W(MVDQD P>,QD F VY56\ $=PP\6\ F 6PQD $L¯U{ PGD F #Y ]XL­U{ ‹D PQ,L L !
5.111. The wise ordain that all (objects) made of metal, gems, and anything made of stone are to be cleansed
with ashes, earth, and water.
LQOH5S
ND Q D^IP $L¯U{ #Y LY]X;\LW $3 MP $=PP\ F #Y UDMW F $Q S6N‰WP
5.112. A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in
water (as shells and coral), what is made of stone, and a silver (vessel) not enchased.
$SDP $”H] F V\DHJD¬i K(P UD(3\ F LQE5 D( W6PDW W\DH! 6Y\DH1\D #Y LQ>H5NDH
JX>Y¢U!
5.113. From the union of water and fire arose the glittering gold and silver; those two, therefore, are best
purified by (the elements) from which they sprang.
WDÆ $\6 ND6\ U(7\DQD ¥SX>! V,VN6\ F ]D(F \ZDK NW59\ @DU $0ODHGN YDLUL !
5.114. Copper, iron, brass, pewter, tin, and lead must be cleansed, as may be suitable (for each particular case),
by alkaline (substances), acids or water.
²YD>D F #Y VYH5
D ]XL­U{ 7SYQ 6PWP ¾DH@> VKWDQD F GDUYD>D F W@>P
5.115. The purification prescribed for all (sorts of) liquids is by passing two blades of Kusa grass through them,
for solid things by sprinkling (them with water), for (objects) made of wood by planing them.
PDM5Q \`SD¥D>D SDL>QD \`NP5L> FPVDQD €KD>D F ]XL­! ¾@DOQHQ WX
5.116. At sacrifices the purification of (the Soma cups called) Kamasas and Grahas, and of (other) sacrificial
vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water).
FÈ>D ÔX. ÔXYD>D F ]XL­U{ >HQ YDLU>D 6¿\ ]8S5 ]NTDQD F PXVO O8RO6\ F
5.117. The Karu and (the spoons called) Sruk and Sruva must be cleaned with hot water, likewise (the wooden
sword, called) Sphya, the winnowing-basket (Surpa), the cart (for bringing the grain), the pestle and the mortar.
$L¯V WX ¾DH@> ]D(F EÖQD [D1\ YDVVDP ¾@DOQHQ 7Y $/SDQDP $L¯! ]D(F LY[,\WH
5.118. The manner of purifying large quantities of grain and of cloth is to sprinkle them with water; but the
purification of small quantities is prescribed (to take place) by washing them.
F(OYW FP5>D ]XL­U{ Y(GODQD WZD #Y F ]DN P8O ODQD F [D1\YW ]XL­U{ \WH
5.119. Skins and (objects) made of split cane must be cleaned like clothes; vegetables, roots, and fruit like grain;

ND(]H\ $LYN\DHU{ A (! NeWSDQDP $LUÐN(! Í, O(U{ $]XSsDQD @D(PD>D JD(UV 5S(!
5.120. Silk and woollen stuffs with alkaline earth; blankets with pounded Arishta (fruit); Amsupattas with Bel
fruit; linen cloth with (a paste of) yellow mustard.
@D(PYW ]l ]šD>DP $L6Z G1WP\6\ F ]XL­U{ LYMDQWD ND\D5 JDH P8¥H> GNHQ YD
5.121. A man who knows (the law) must purify conch-shells, horn, bone and ivory, like linen cloth, or with a
mixture of cow’s urine and water.
¾DH@>DW W> NDÑ F SODO F #Y ]X;\LW PDM5Q SD¡Q(U{ YH=P SXQ!SDNHQ PW P\P
5.122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing
(it with cowdung or whitewash), an earthen (vessel) by a second burning.
P (U{ P8¥(! SXU, (U{ YD Ñ,YQ(K{ S8\]DHL>W(! P (U{ P8¥(! SXU, (U{ YD Ñ,YQ(K{ S8\]DHL>W(!
5.123. An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or blood cannot
be purified by another burning.
VPDM5Q SD¡QHQ VHNHQ pHRQHQ F JYD F SLUYDVHQ 8LP! ]X;\LW S L !
5.124. Land is purified by (the following) five (modes, viz.) by sweeping, by smearing (it with cowdung), by
sprinkling (it with cows’ urine or milk), by scraping, and by cows staying (on it during a day and night).
SL@ M*[ JYD ˜DWP $Y[8WP $Y@XWP ©L W NH] N,T(] F PW ¾@HSH> ]X;\LW
5.125. (Food) which has been pecked at by birds, smelt at by cows, touched (with the foot), sneezed on, or
defiled by hair or insects, becomes pure by scattering earth (over it).
\DYW Q $S(7\PH;\D‹DG{ J1[DH OHS] F WW N‰W! WDYQ PG{ YDLU F $GH\ VYD5VX ²9\]XL­ X
5.126. As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused
by them (does not disappear), so long must earth and water be applied in cleansing (inanimate) things.
¥,L> GHYD! SLY¥DL> ÂDÚ>DQDP $N/S\Q $fÐP $L¯U{ LQL>5‹ \F F YDFD ¾]6\WH
5.127. The gods declared three things (to be) pure to Brahmanas, that (on which) no (taint is) visible, what has
been washed with water, and what has been commended (as pure) by the word (of a Brahmana).
$DS! ]X­D 8LPJWD Y(W ^\ \DVX JDHU{ YHW $9\D»D] FHG{ $PH;\HQ J1[ Y>5 UV $L1YWD!
5.128. Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour,
and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground.
LQ7\ ]X­! NDÇ K6W! S^\H \F F ¾VDLUWP ÂÚFDLUJW (Ø\ LQ7\ PH;\P LW L6ZLW!
5.129. The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in the market,
and food obtained by begging which a student holds (in his hand) is always fit for use; that is a settled rule.
LQ7\P $D6\ ]XLF Ò,>D ]NeLQ! OSDWQH ¾ÔYH F ]XLFU{ Y7V! ÏD PJ€K>H ]XLF!

5.130. The mouth of a woman is always pure, likewise a bird when he causes a fruit to fall; a calf is pure on the
flowing of the milk, and a dog when he catches a deer.
ÏL U{ KW6\ \Q PDV ]XLF WQ PQXU{ $ÂY,W ‘9\DL¯] F KW6\ $1\(] F^IDOD (] F G6\XL !
5.131. Manu has declared that the flesh (of an animal) killed by dogs is pure, likewise (that) of a (beast) slain by
carnivorous (animals) or by men of low caste (Dasyu), such as Kandalas.
A;Y QD HU{ \DLQ RDLQ WDLQ PH;\DLQ VY5]! \D1\[V WD1\PH;\DLQ GHKDF F #Y POD] &\XWD!
5.132. All those cavities (of the body) which lie above the navel are pure, (but) those which are below the navel
are impure, as well as excretions that fall from the body.
PL@ND LY¾X ] FD\D JD(U{ $Ï! V8\5U=P\! UMDH 8U{ YD\XU{ $L”] F 6S]H5
PH;\DLQ LQLG5]HW
5.133. Flies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one
must know to be pure to the touch.
LY P8¥ 7VJ5 ]XL­ $Z PW YD\D5GH\P $Z5YW G(LKNDQD PODQD F ]XL­ X ´DG]6Y $LS
5.134. In order to cleanse (the organs) by which urine and faeces are ejected, earth and water must be used, as
they may be required, likewise in removing the (remaining ones among) twelve impurities of the body.
YVD ]X‘P $V- PœD P8¥ LY ˜D> N>5 LY ÎH=P $ÍX ©L ND 6YHGDH ´DG] #WH Q>D POD!
5.135. Oily exudations, semen, blood, (the fatty substance of the) brain, urine, faeces, the mucus of the nose,
ear-wax, phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human (bodies).
#ND LOšH JXGH LWÔV WZD #N¥ NUH G] \DH! V» GDW9\D PG! ]XL­P $ ,3VWD
5.136. He who desires to be pure, must clean the organ by one (application of) earth, the anus by (applying
earth) three (times), the (left) hand alone by (applying it) ten (times), and both (hands) by (applying it) seven
(times).
#WW ]D(F JK6ZDQD L´JX> ÂÚFDLU>DP L¥JX> 6\DG{ YQ6ZDQD \W,QD WX FWXJX5>P
5.137. Such is the purification ordained for householders; (it shall be) double for students, treble for hermits, but
quadruple for ascetics.
N‰7YD P8¥ SXU, YD RD1\DFD1W S6S]HW YHGP $;\H \PD>] F $¸P $Ì] F VY5GD
5.138. When he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he
is going to recite the Veda, and always before he takes food.
L¥U{ $DFDPHG{ $S! S8Y L´! ¾P-\DW WWDH PXRP ]U,U ]D(FP ›Q LK Ò, ]8²V WX VN‰W VN‰W
5.139. Let him who desires bodily purity first sip water three times, and then twice wipe his mouth; but a
woman and a Sudra (shall perform each act) once (only).
]8²D>D PDLVN ND\ YSQ 1\D\YLW5QDP Y(=\YW ]D(FN/S] F L´M L›Ð F DHMQP

5.140. Sudras who live according to the law, shall each month shave (their heads); their mode of purification
(shall be) the same as that of Vaisyas, and their food the fragments of an Aryan’s meal.
Q L›Ð NeY5WH PX2\D LY¾X DH $š Q \DL1W \D! Q =PÍ8L> JWD1\D6\ Q G1WD1W $5L[LÑWP
5.141. Drops (of water) from the mouth which do not fall on a limb, do not make (a man) impure, nor the hair
of the moustache entering the mouth, nor what adheres to the teeth.
6S]L1W LE1GY! SDGD( \ $DFDP\W! SUDQ D(LPN(V WH VPD `H\D Q W(U{ $D¾\WDH YHW
5.142. Drops which trickle on the feet of him who offers water for sipping to others, must be considered as
equal to (water collected on the ground; they render him not impure.
L›ÐHQ WX V6SÐDH ²9\ K6W! NZ FQ $LQ[D\ #Y WG{ ²9\P $DFD1W! ]XLFWDP \DW
5.143. He who, while carrying anything in any manner, is touched by an impure (person or thing), shall become
pure, if he performs an ablution, without putting down that object.
YD1WDH LYLU‹! ÓD7YD WX W¾D]QP $DFUHW $DFDPHG{ #Y XŒYD $¸ ÓDQ P(ZXLQQ! 6PWP
5.144. He who has vomited or purged shall bathe, and afterwards eat clarified butter; but if (the attack comes
on) after he has eaten, let him only sip water; bathing is prescribed for him who has had intercourse with a
woman.
VX¼YD @X7YD F XŒYD F LQÑ,9\ ŒYD $QWDLQ F S,7YD $SDH $;\H \PD>] F $DFDPHW ¾\WDH $LS VQ
5.145. Though he may be (already) pure, let him sip water after sleeping, sneezing, eating, spitting, telling
untruths, and drinking water, likewise when he is going to study the Veda.
# D ]D(FLYL[! N‰7ÓDH ²9\]XL­V WZD #Y F ‹DH Y! VY5Y>D5QD Ò,>D [PD5Q LQEDH[W
5.146. Thus the rules of personal purification for men of all castes, and those for cleaning (inanimate) things,
have been fully declared to you: hear now the duties of women.
EDO\D YD \XY7\D YD Y­\D YD $LS \DHL WD Q 6YDW· H> NW59\ LN LFG{ ND\ JKH Y $LS
5.147. By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her
own house.
ED/\H LSWXU{ Y]H LWÑHW SDL>€DK6\ \D(YQH SX¥D>D W5LU ¾HWH Q MHW Ò, 6YW·WDP
5.148. In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her
sons; a woman must never be independent.
LS¥D ¥D5 VXW(U{ YD $LS Q ›HG{ LYUKP $D7PQ! # D LK LYUKH> Ò, JÛH5
Ne\D5G{ H NeOH
5.149. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make
both (her own and her husband’s) families contemptible.

VGD ¾×Ð\D D9\ JKND\H5
F G@\D VXV6N‰W S6NU\D 9\\H F $PX‹ K6W\D
5.150. She must always be cheerful, clever in (the management of her) household affairs, careful in cleaning her
utensils, and economical in expenditure.
\6P( G DW LSWD 7Y #QD ÄDWD YD $QXPWH LSWX! W ]XÍ8 HW M,Y1W VL6ZW F Q O { \HW
5.151. Him to whom her father may give her, or her brother with the father’s permission, she shall obey as long
as he lives, and when he is dead, she must not insult (his memory).
PšODZ 6Y67\\Q \`] F $VD ¾MDSWH! ¾\X-\WH LYYDKH WX ¾GDQ 6YD0\ NDU>P
5.152. For the sake of procuring good fortune to (brides), the recitation of benedictory texts (svastyayana), and
the sacrifice to the Lord of creatures (Pragapati) are used at weddings; (but) the betrothal (by the father or
guardian) is the cause of (the husband’s) dominion (over his wife).
$Q ?WDY ?WXNDOH F P· V6NDUN‰W SLW! VXR6\ LQ7\ GDWD K SUODHNH F \DHL W!
5.153. The husband who wedded her with sacred texts, always gives happiness to his wife, both in season and
out of season, in this world and in the next.
LY ],O! NDP Y¢DH YD JX>(U{ YD SLUYLM5W! SFD\5! LÒ\D VD;9\D VWW GHYYW SLW!
5.154. Though destitute of virtue, or seeking pleasure (elsewhere), or devoid of good qualities, (yet) a husband
must be constantly worshipped as a god by a faithful wife.
Q $L6W Ò,>D SZJ \`DH Q ÊW Q $3\XSDH >P SLW ]XÍ8 WH \HQ WHQ 6YJH5
PK,\WH
5.155. No sacrifice, no vow, no fast must be performed by women apart (from their husbands); if a wife obeys
her husband, she will for that (reason alone) be exalted in heaven.
SDL>€DK6\ VD;Y, Ò, M,YWDH YD PW6\ YD SLWODHNP $ ,3V1W, Q $FUHW LN LFG{ $L¾\P
5.156. A faithful wife, who desires to dwell (after death) with her husband, must never do anything that might
displease him who took her hand, whether he be alive or dead.
NDP WX .VS\HG{ GHK SX S P8O O(! ]X (! Q WX QDP $LS J},\DW S7\D( ¾HWH SU6\ WX
5.157. At her pleasure let her emaciate her body by (living on) pure flowers, roots, and fruit; but she must never
even mention the name of another man after her husband has died.
$DV,W $ PU>DW .VD1WD LQ\WD ÂÚFDLU>, \DH [P5 #NS¤,QD ND {@1W, WP $QX¢PP
5.158. Until death let her be patient (of hardships), self-controlled, and chaste, and strive (to fulfil) that most
excellent duty which (is prescribed) for wives who have one husband only.
$QHNDLQ VKÔDL> NePDU ÂÚFDLU>DP LGY JWDLQ LY¾D>DP $N‰7YD NeOVWLWP
5.159. Many thousands of Brahmanas who were chaste from their youth, have gone to heaven without
continuing their race.

PWH W5LU VD){Y, Ò, ÂÚF\H5
9\YL6ZWD 6YJ J›7\SX¥D $LS \ZD WH ÂÚFDLU>!
5.160. A virtuous wife who after the death of her husband constantly remains chaste, reaches heaven, though
she have no son, just like those chaste men.
$S7\ODH DG{ \D WX Ò, WD5UP $LWYW5WH VD K LQ1GDP $YD½DHLW SUODHNDF F K,\WH
5.161. But a woman who from a desire to have offspring violates her duty towards her (deceased) husband,
brings on herself disgrace in this world, and loses her place with her husband (in heaven).
Q $1\ 7S¸D ¾MD $L6W K Q F $3\1\SLU€KH Q L´W,\] F VD;Y,QD .Y LFG{ WD5 SLG=\WH
5.162. Offspring begotten by another man is here not (considered lawful), nor (does offspring begotten) on
another man’s wife (belong to the begetter), nor is a second husband anywhere prescribed for virtuous women.
SLW LK7YD $SN‰Ð 6YP 7N‰Ð \D LQ HYWH LQ1 D #Y VD YHO ODHNH SU S8YD5 LW F &\WH
5.163. She who cohabits with a man of higher caste, forsaking her own husband who belongs to a lower one,
will become contemptible in this world, and is called a remarried woman (parapurva).
9\L FDUDW WX WX5!
Ò, ODHNH ¾D½DHLW LQ1 WDP ]JDO \DHLQ ¾D½DHLW SDS UDHJ(] F S,I WH
5.164. By violating her duty towards her husband, a wife is disgraced in this world, (after death) she enters the
womb of a jackal, and is tormented by diseases (the punishment of) her sin.
SLW \D Q $L FULW PQDH YD* GHKV\XWD VD W5ODHNP $D½DHLW VL¯! VD;Y, LW F &\WH
5.165. She who, controlling her thoughts, words, and deeds, never slights her lord, resides (after death) with her
husband (in heaven), and is called a virtuous (wife).
$QHQ QDU, Y¢HQ PQDH YD* GHKV\WD K $€ D N,LW5P $D½DHLW SLWODHN SU¥ F
5.166. In reward of such conduct, a female who controls her thoughts, speech, and actions, gains in this (life)
highest renown, and in the next (world) a place near her husband.
#Y Y¢D V Y>D Ò,v L´MDLW! S8Y5PDLU>,P GDK\HG{ $L”KDH¥H> \`SD¥(] F [P5LYW
5.167. A twice-born man, versed in the sacred law, shall burn a wife of equal caste who conducts herself thus
and dies before him, with (the sacred fires used for) the Agnihotra, and with the sacrificial implements.
D\D5\( S8Y5PDLU^\( G£YD $”,Q $17\NP5L> SXQU{ GDUL‘\D Ne\D5W SXQU{ $D[DQP #Y F
5.168. Having thus, at the funeral, given the sacred fires to his wife who dies before him, he may marry again,
and again kindle (the fires).
$QHQ LYL[QD LQ7\ S \`DQ Q KDS\HW L´W,\P $D\X DH DJ N‰W GDUDH JKH YVHW
5.169. (Living) according to the (preceding) rules, he must never neglect the five (great) sacrifices, and, having
taken a wife, he must dwell in (his own) house during the second period of his life.

Chapter 6
#Y JKDÍPH L6Z7YD LYL[YW ÓDWNDH L´M! YQH YVHW WX LQ\WDH \ZDYG{ LYLMW L1²\!
6.1. A twice-born Snataka, who has thus lived according to the law in the order of householders, may, taking a
firm resolution and keeping his organs in subjection, dwell in the forest, duly (observing the rules given below).
JK6ZV WX \ZD S=\HG{ YO, SLOWP $D7PQ! $S7\6\ #Y F $S7\ WGD $U^\ VPDÍ\HW
6.2. When a householder sees his (skin) wrinkled, and (his hair) white, and. the sons of his sons, then he may
resort to the forest.
V7\-\ €D0\P $DKDU VY F #Y SLU›GP SX¥H X D\D LQL@3\ YQ J›HW VK #Y YD
6.3. Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either
committing his wife to his sons, or accompanied by her.
$L”KDH¥ VPDGD\ JÛ F $L”SLU›GP €DPDG{ $U^\ LQ!V7\ LQYVHQ LQ\W L1²\!
6.4. Taking with him the sacred fire and the implements required for domestic (sacrifices), he may go forth
from the village into the forest and reside there, duly controlling his senses.
PXLQ $¸(U{ LYLY[(U{ PH;\(! ]DN P8O OHQ YD #WDQ #Y PKD\`DQ LQY5SHG{ LYL[S8Y5NP
6.5. Let him offer those five great sacrifices according to the rule, with various kinds of pure food fit for
ascetics, or with herbs, roots, and fruit.
YV,W FP5 F,U YD VD\ ÓD\DW ¾JH WZD MTD] F LE \DQ LQ7\ =PÍX ODHP QRDLQ F
6.6. Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning; and let him
always wear (his hair in) braids, the hair on his body, his beard, and his nails (being unclipped).
\G{ Ø\ 6\DG{ WWDH G DG{ ELO L @D F ]L‹W! $3 P8O O L @DL U{ $F5\HG{ $DÍPDJWDQ
6.7. Let him perform the Bali-offering with such food as he eats, and give alms according to his ability; let him
honour those who come to his hermitage with alms consisting of water, roots, and fruit.
6YD;\D\H LQ7\\X‹! 6\DG{ GD1WDH P(¥! VPDLKW! GDWD LQ7\P $QDGDWD VY5 8WDQXN0SN!
6.8. Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly
(towards all), of collected mind, ever liberal and never a receiver of gifts, and compassionate towards all living
creatures.
Y(WDLQN F MXÕ\DG{ $L”KDH¥ \ZDLYL[ G]5P $6N1G\Q SY5 SD(>5PDV F \DHJW!
6.9. Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the new-moon and
full-moon sacrifices at the proper time.
?@HÐ{< $€\> F #Y FDWXPD56\DLQ F $KUHW WXUD\> F ‘P]DH G@6\D\QP #Y F

6.10. Let him also offer the Nakshatreshti, the Agrayana, and the Katurmasya (sacrifices), as well as the
Turayana and likewise the Dakshayana, in due order.
YDV1W ]DUG(U{ PH;\(U{ PXLQ $¸(! 6Y\P $D×W(! SXUDHID]D] FÈ] F #Y LYL[YW LQY5SHW SZN{
6.11. With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected,
let him severally prepare the sacrificial cakes (purodasa) and the boiled messes (karu), as the law directs.
GHYWDB\V WX W¬i Õ7YD Y1\ PH;\WU KLY! ]H P $D7PLQ \X¡,W OY> F 6Y\ N‰WP
6.12. Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the
remainder for himself, (mixed with) salt prepared by himself.
6ZOM $GN]DNDLQ SX S P8O ODLQ F PH;\Y@ ¯YD1\ DW ÓHKD] F O V YDQ
6.13. Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of pure
trees, and oils extracted from forest-fruits.
YM5\HQ P[X PDV F D(PDLQ NYNDLQ F 86W> L]€XN F #Y ÎH=PDWN ODLQ F
6.14. Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called)
Bhustrina, and Sigruka, and the Sleshmantaka fruit.
7\MHG{ $DÏ\XMH PDLV PXLQ $¸ S8Y5VLFWP M,>D5LQ F #Y YDVDLV ]DN P8O ODLQ F
6.15. Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his
worn-out clothes and his vegetables, roots, and fruit.
Q DON‰ÐP $Ì,\DG{ 7VÐP $LS NHQ LFW Q €DPMDWD1\DWDH5
$LS P8ODL> F ODLQ F
6.16. Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by
somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger).
$L”S.Y $]QDH YD 6\DW NDOS.Y X- #Y YD $=P NesDH YHG{ YD $LS G1W O8RLONDH $LS YD
6.17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a
stone for grinding, or his teeth may be his mortar.
V ! ¾@DONDH YD 6\DQ PDV VFL\NDH $LS YD ^PDV LQF\DH YD 6\DW VPD LQF\ #Y YD
6.18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a store
sufficient for a month, or gather what suffices for six months or for a year.
Q‹ F $¸ VPÌ,\DG{ LGYD YD $×7\ ]L‹W! FWXZ5NDLONDH YD 6\DW 6\DG{ YD $3\ÐP NDLON!
6.19. Having collected food according to his ability, he may either eat at night (only), or in the day-time (only),
or at every fourth meal-time, or at every eighth.
FD1²D\>LY[DQ(U{ YD ]XŠ N‰ >H F YW5\HW S@D1W\DHU{ YD $3\Ì,\DG{ \YDJ8 .YLZWD VN‰W

6.20. Or he may live according to the rule of the lunar penance (Kandrayana, daily diminishing the quantity of
his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days of
each fortnight, once (a day only), boiled barley-gruel.
SX S P8O O(U{ YD $LS NHYO(U{ YW5\HW VGD NDOS.Y(! 6Y\ ],>( 5U{ Y(RDQVPWH L6ZW!
6.21. Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have
fallen spontaneously, following the rule of the (Institutes) of Vikhanas.
8PD( LYSLUYWH5W
LWÑHG{ YD ¾SG(U{ LGQP 6ZDQ $VQDB\D LYKUHW VYQH X S\¸ $S!
6.22. Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alternately stand and
sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to bathe).
€, PH S WSDV WX 6\DG{ Y D56Y $Ä $YNDL]N! $D²5 YDVDV WX KHP1WH ‘P]DH Y[5\V WS!
6.23. In summer let him expose himself to the heat of five fires, during the rainy season live under the open sky,
and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities.
S6S]V L¥ Y> LSW†Q GHYD] F WS5\HW WS6 FU] F €WU ]DH \HG{ GHKP $D7PQ!
6.24. When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the
manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame.
$”,Q $D7PLQ Y(WDQDQ VPDUDH3\ \ZDLYL[ $QL”U{ $LQNHW! 6\DQ PXLQU{ P8O O $]Q!
6.25. Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a
fire, without a house, wholly silent, subsisting on roots and fruit,
$¾\¤! VXRDZH5
X ÂÚFDU, [UD $]\! ]U>H Y $PP] F #Y Y@P8O LQNHWQ!
6.26. Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for
any shelter, dwelling at the roots of trees.
WDSVH Y #Y LY¾H X \DL¥N (@P $DKUHW JKPHL[ X F $1\H X L´MH X YQYDLV X
6.27. From Brahmanas (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from
other householders of the twice-born (castes) who reside in the forest.
€DPDG{ $D×7\ YD $Ì,\DG{ $ÐD( €DVDQ YQH YVQ ¾LWJÛ SXTHQ #Y SDL>QD ]NOHQ YD
6.28. Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow
dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls.
#WD] F $1\D] F VHYHW G,@D LY¾DH YQH YVQ LYLY[D] F $SLQ G,U{ $D7PVLV­\H ÍXW,!
6.29. These and other observances must a Brahmana who dwells in the forest diligently practise, and in order to
attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the
Upanishads,
?L L U{ ÂDÚ>(] F #Y JK6Z(U{ #Y VHLYWD! LY D WSDH LYY­ Z ]U,U6\ F ]X­\H

6.30. (As well as those rites and texts) which have been practised and studied by the sages (Rishis), and by
Brahmana householders, in order to increase their knowledge (of Brahman), and their austerity, and in order to
sanctify their bodies;
$SUDLMWD YD $6ZD\ ÊMHG{ LG]P $LMÚJ! $D LQSDWDW ]U,U6\ \X‹DH YDLU $LQO $]Q!
6.31. Or let him walk, fully determined and going straight on, in a north-easterly direction, subsisting on water
and air, until his body sinks to rest.
$DVD PKL 5F\D5>D 7\ŒYD $1\WP\D WQXP Y,W ]DHN \DH LY¾DH ÂÚODHNH PK,\WH
6.32. A Brahmana, having got rid of his body by one of those modes practised by the great sages, is exalted in
the world of Brahman, free from sorrow and fear.
YQH X F LY×7\ #Y WW,\ DJP $D\X ! FWXZ5P $D\X DH DJ 7\.YD VšDQ SLUÊMHW
6.33. But having thus passed the third part of (a man’s natural term of) life in the forest, he may live as an
ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects.
$DÍPDG{ $DÍP J7YD ÕW KDHPDH LMW L1²\! L @D ELO SLUÍD1W! ¾ÊMQ ¾H7\ Y[5WH
6.34. He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired
with (giving) alms and offerings of food, an ascetic, gains bliss after death.
?>DLQ ¥,^\SDN‰7\ PQDH PDH@H LQYH]\HW $QSDN‰7\ PDH@ WX VHYPDQDH ÊM7\[!
6.35. When he has paid the three debts, let him apply his mind to (the attainment of) final liberation; he who
seeks it without having paid (his debts) sinks downwards.
$[,7\ LYL[YG{ YHGDQ SX¥D] F 7SD [P5W! Ð{YD F ]L‹WDH \`(U{ PQDH PDH@H LQYH]\HW
6.36. Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and
having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final liberation.
$Q[,7\ L´MDH YHGDQ $QX7SD WZD VXWDQ $LQÐ{YD F #Y \`(] F PDH@P ›Q ÊM7\[!
6.37. A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten
sons, and without having offered sacrifices, sinks downwards.
¾DMDS7\ LQÇ3\ LÐ VY5YHGV GL@>DP $D7P1\”,Q VPDUDH3\ ÂDÚ>! ¾ÊMHG{ JKDW
6.38. Having performed the Ishti, sacred to the Lord of creatures (Pragapati), where (he gives) all his property
as the sacrificial fee, having reposited the sacred fires in himself, a Brahmana may depart from his house (as an
ascetic).
\DH G£YD VY5 8WHB\! ¾ÊM7\ \ JKDW W6\ WHMDHP\D ODHND YL1W ÂÚYDLGQ!
6.39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and
departs from his house (as an ascetic), after giving a promise of safety to all created beings.
\6PDG{ $>X $LS 8WDQD L´MDQ Q 7S WH \P W6\ GHKDG{ LYPX‹6\ \ Q $L6W NeW] FQ

6.40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be
no danger from any (quarter), after he is freed from his body.
$JDUDG{ $L LQ ‘D1W! SLY¥ SLFWDH PXLQ! VPXSDH)H X NDPH X LQ $5SH@! SLUÊMHW
6.41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about
absolutely silent, and caring nothing for enjoyments that may be offered (to him).
#N #Y FUHQ LQ7\ LV­ Z5P $VKD\YDQ LVL­P #N6\ VS=\Q Q MKDLW Q K,\WH
6.42. Let him always wander alone, without any companion, in order to attain (final liberation), fully
understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end.
$Q $L”U{ $LQNHW! 6\DG{ €DPP $¸DZ5P $DÍ\HW SH@NDH $ VNeVXNDH PXLQU{ DYVPDLKW!
6.43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent
to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.
NSDO Y@P8ODLQ NeFHOP $VKD\WD VPWD F #Y VY5L6P¸ #WW PX‹6\ O@>P
6.44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments, life in
solitude and indifference towards everything, are the marks of one who has attained liberation.
Q $L Q1GHW PU> Q $L Q1GHW M,LYWP NDOP #Y ¾W,@HW LQYH5]
WNDH \ZD
6.45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant
(waits) for the payment of his wages.
fLÐS8W 1\VHW SDG YÒS8W MO LSEHW V7\S8WD YGHG{ YDF PQ!S8W VPDFUHW
6.46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let
him utter speech purified by truth, let him keep his heart pure.
$LWYDGDV LWLW@HW Q $YP1\HW N FQ Q F P GHKP $DLÍ7\ Y(U NeY,5W NHQ LFW
6.47. Let him patiently bear hard words, let him not insult anybody, and let him not become anybody’s enemy
for the sake of this (perishable) body.
‘e­ 1W Q ¾LW‘e;\HG{ $D‘eÐ! Ne]O YGHW V»´DUDYN,>D F Q YDFP $QWD YGHW
6.48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not
utter speech, devoid of truth, scattered at the seven gates.
$;\D7P ULWU{ $DV,QDH LQ $5SH@DH LQ $5LP ! $D7PQD #Y VKD\HQ VXRDZ,5 LYFUHG{ K
6.49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of
external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live
in this world, desiring the bliss (of final liberation).
Q F 7SDW LQLP¢DB\D Q Q@¥ $šLY \D Q $QX]DVQ YDGDB\D L @D LO3VHW NLK5 LFW

6.50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice
and by the exposition (of the Sastras), let him ever seek to obtain alms.
Q WDSV(U{ ÂDÚ>(U{ YD Y\DHL U{ $LS YD ÏL ! $DN,> L @XN(U{ YD $1\(U{ $JDUP SVÊMHW
6.51. Let him not (in order to beg) go near a house filled with hermits, Brahmanas, birds, dogs, or other
mendicants.
.„{» NH] QR =PÍX! SD¥, G^I, NeVX0 YDQ LYFUHQ LQ\WDH LQ7\ VY5 8WD1\S,I\Q
6.52. His hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him
continually wander about, controlling himself and not hurting any creature.
$W(MVDLQ SD¥DL> W6\ 6\XU{ LQ Ê5>DLQ F WH DP $L¯! 6PW ]D(F FPVDQDP Y $;YUH
6.53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be
cleansed with water, like (the cups, called) Kamasa, at a sacrifice.
$ODEX GDÇSD¥ F P^P\ Y(GO WZD #WDL> \LWSD¥DL> PQX! 6YD\ XYDH $ÂY,W
6.54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has
declared (to be) vessels (suitable) for an ascetic.
#NNDO FUHG{ (@ Q ¾VœHW LY6WUH (@H ¾V‹DH LK \LWU{ LY \H Y $LS VœLW
6.55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who
eagerly seeks alms, attaches himself also to sensual enjoyments.
LY [8PH V¸ PXVOH 9< $šDUH X‹Y- MQH Y¢H ]UDYVSDWH L @D LQ7\ \LW] FUHW
6.56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been
extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let
the ascetic always go to beg.
$OD H Q LY G, 6\DW OD H F #Y Q K 5\HW ¾D>\DL¥N PD¥! 6\DW PD¥DVšDG{ LYLQJ5W!
6.57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept)
so much only as will sustain life, let him not care about the (quality of his) utensils.
$L S8LMWOD DV WX MXJX3VHW #Y VY5]! $L S8LMWOD (] F \LWU{ PX‹DH $LS E;\WH
6.58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has
attained final liberation, is bound (with the fetters of the Samsara) by accepting (food given) in consequence of
humble salutations.
$/SD¸DB\YKDUH> UK!6ZDQ $VQHQ F LÝ\PD>DLQ LY \(U{ L1²\DL> LQYW5\HW
6.59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by
sensual objects.
L1²\D>D LQUDH[HQ UDJ ´H] @\H> F $LKV\D F 8WDQDP $PW7YD\ N/SWH

6.60. By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring the
creatures, he becomes fit for immortality.
$YH@HW JW,U{ Q†>D NP5GDH VPX¯YD! LQU\H F #Y SWQ \DWQD] F \P@\H
6.61. Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and
on the torments in the world of Yama,
LY¾\DHJ L¾\(] F #Y V\DHJ F WZD $L¾\(! MU\D F $L YQ 9\DL[L ] F SS,IQ
6.62. On the separation from their dear ones, on their union with hated men, on their being overpowered by age
and being tormented with diseases,
GHKDG{ 7‘P> F $ PDW SXQU{ J H5
F V YP \DHLQNDHLTVKÔH X VW,] F $6\ $1WUD7PQ!
6.63. On the departure of the individual soul from this body and its new birth in (another) womb, and on its
wanderings through ten thousand millions of existences,
$[P5 ¾ Y F #Y ¨!R\DHJ ]U,LU>DP [PD5Z5 ¾ Y F #Y VXRV\DHJP $@\P
6.64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss,
which is caused by the attainment of their highest aim, (gained through) spiritual merit.
V8ØPWD F $1YYH@HW \DHJHQ SUPD7PQ! GHKH X F VPX7SL¢P ¢PH Y $[PH X F
6.65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all
organisms, both the highest and the lowest.
©L WDH $LS FUHG{ [P \¥ W¥ $ÍPH UW! VP! VYH5
X 8WH X Q LOš [P5NDU>P
6.66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil
his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the
acquisition of) merit.
O NWNY@6\ \ 3\0EX¾VDGNP Q QDP€K>DG{ #Y W6\ YDLU ¾V,GLW
6.67. Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become
limpid in consequence of the mention of the (fruit’s) name.
VU@>DZ M1W8QD UD¥DY $KLQ YD VGD ]U,U6\ $7\\H F #Y VP,Ø\ YVX[D FUHW
6.68. In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk,
carefully scanning the ground.
$ÙD UD¦\D F \D_ M1W8Q LKQ67\`DQWDH \LW! WH D ÓD7YD LY]X­ Z ¾D>D\DPDQ I{ $DFUHW
6.69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an
ascetic shall bathe and perform six suppressions of the breath.
¾D>D\DPD ÂDÚ>6\ ¥\DH $LS LYL[YW N‰WD! 9\D×LW ¾>Y(U{ \X‹D LY`H\ SUP WS!

6.70. Three suppressions of the breath even, performed according to the rule, and accompanied with the
(recitation of the) Vyahritis and of the syllable Om, one must know to be the highest (form of) austerity for
every Brahmana.
GÛ1WH ;PD\PDQDQD [DW8QD LK \ZD POD! WZD L1²\D>D GÛ1WH GDH D! ¾D>6\ LQ€KDW
6.71. For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints
of the organs are destroyed through the suppression of the breath.
¾D>D\P(U{ GKHG{ GDH DQ [DU>DL ] F LNL/E P ¾7\DKDUH> VVJD5Q ;\DQHQ $Q ÏUDQ JX>DQ
6.72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all
sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.
›DYFH X 8WH X ¨`H5\DP
$N‰W $7PL ! ;\DQ\DHJHQ VS=\HG{ JLWP $6\ $1WUD7PQ!
6.73. Let him recognise by the practice of meditation the progress of the individual soul through beings of
various kinds, (a progress) hard to understand for unregenerate men.
V0\*G]5QVS¸! NP5L U{ Q LQE;\WH G]5QHQ LYK,QV WX VVDU ¾LWS WH
6.74. He who possesses the true insight (into the nature of the world), is not fettered by his deeds; but he who is
destitute of that insight, is drawn into the circle of births and deaths.
$LKV\D L1²\ $ Vš(U{ Y(LGN(] F #Y NP5L ! WSV] FU>(] F €(! VD[\L1W K W7SGP
6.75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed
in the Veda, and by rigorously practising austerities, (men) gain that state (even) in this (world).
$L6Z 6Z8> ÓD\X\XW PDV ]DHL>W OHSQP FPD5YQ­ ¨ J5L1[ S8> P8¥ SXU, \DH!
6.76 Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is held
together by tendons (instead of cords), where the flesh and the blood are the mortar,
MUD ]DHNVPDLYÐ UDHJD\WQP $DWXUP UM6YOP $LQ7\ F 8WDYDVP P 7\MHW
6.77. which is thatched with the skin, which is foul-smelling, filled with urine and ordure, infested by old age
and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable.
QG,NÔ \ZD Y@DH Y@ YD ]NeLQU{ \ZD WZD 7\M¸ P GHK N‰›UDG{ €DKDG{ LYPX&\WH
6.78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the river-bank, or (freely) like a
bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark.
L¾\H X 6YH X VXN‰WP $L¾\H X F ¨ N‰WP LYV-\ ;\DQ\DHJHQ ÂÚ $B\HLW VQDWQP
6.79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his
enemies, he attains the eternal Brahman by the practice of meditation.
\GD DYHQ YLW VY5 DYH X LQ!6SK! WGD VXRP $YD½DHLW ¾H7\ F K F ]DÏWP

6.80. When by the disposition (of his heart) he becomes indifferent to all objects, he obtains eternal happiness
both in this world and after death.
$QHQ LYL[QD VYDV 7\ŒYD VšDQ ]Q(! ]Q(! VY5´1´LYLQPX5‹DH
ÂÚ^\HY $YLWÑWH
6.81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of
opposites), reposes in Brahman alone.
;\DLQN VY5P #Y #WG{ \G{ #WG{ $L ]L%GWP Q ÛQ;\D7PLYW N] LFW L‘\D OP SDÌXWH
6.82. All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of
that which refers to the Soul reaps not the full reward of the performance of rites.
$L[\` ÂÚ MSHG{ $DL[G(LYNP #Y F $D;\DL7PN F VWW YHGD1WDL LKW F \W
6.83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the
deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta).
G ]U>P $`DQDP GP #Y LYMDQWDP GP $L1Y›WD 6YJ5P GP $DQ17\P ›WDP
6.84. That is the refuge of the ignorant, and even that (the refuse) of those who know (the meaning of the Veda);
that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude).
$QHQ ‘P\DHJHQ SLUÊMLW \DH L´M! V LY[8\ K SD3PDQ SU ÂÚ $L[J›LW
6.85. A twice-born man who becomes an ascetic, after the successive performance of the above-mentioned acts,
shakes off sin here below and reaches the highest Brahman.
# [PDH5
$QXL]ÐDH YDH \W,QD LQ\W $7PQDP YHGV1\DLVNDQD WX NP5\DHJ LQEDH[W
6.86. Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (particular)
duties of those who give up (the rites prescribed by) the Veda.
ÂÚFDU, JK6Z] F YDQ¾6ZDH \LWV WZD #WH JK6Z ¾ YD] F7YDU! SZJ $DÍPD!
6.87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all
spring from (the order of) householders.
VYH5
$LS ‘P]V 7Y #WH \ZD]DÒ LQ HLYWD! \ZD ‹ NDLU> LY¾ Q\L1W SUPD JLWP
6.88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the
sacred law), lead the Brahmana who acts by the preceding (rules) to the highest state.
VYH5
DP $LS F #WH D YHG 6PLWLY[DQW! JK6Z &\WH ÍHÑ! V ¥,Q #WDQ LE LW5 LK
6.89. And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared to be
superior to all of them; for he supports the other three.
\ZD QG, QGD! VYH5
VDJUH \DL1W VL6ZLWP WZD #Y $ÍLP>! VYH5
JK6ZH \DL1W VL6ZLWP
6.90. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find
protection with householders

FWXL 5U{ $LS F #Y #W(U{ LQ7\P $DÍLPL U{ L´M(! G] O@>NDH [P5! VHLYW9\! ¾\¤W!
6.91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.
[LW! @PD GPDH $6WH\ ]D(FP L1²\LQ€K! [,U{ LY D V7\P $‘DH[DH G]N [P5O@>P
6.92. Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, (obedience
to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and
abstention from anger, (form) the tenfold law.
G] O@>DLQ [P56\ \H LY¾D! VP[,\WH $[,7\ F $QXYW51WH WH \DL1W SUPD JLWP
6.93. Those Brahmanas who thoroughly study the tenfold law, and after studying obey it, enter the highest state.
G] O@>N [P5P $QXLWÑQ VPDLKW! YHGD1W LYL[YW ÍX7YD V1\VHG{ $Q>DH L´M!
6.94. A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may,
after learning the Vedanta according to the prescribed rule, become an ascetic.
V1\6\ VY5NPD5L> NP5GDH DQ $SDQXGQ LQ\WDH YHGP $B\6\ SX¥(Ï\H5
VXR YVHW
6.95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, subduing his
organs and having studied the Veda, he may live at his ease under the protection of his son.
#Y V1\6\ NPD5L> 6YND\5 SUPDH $ 6SK! V1\DVHQ $SK7\ #Q! ¾D½DHLW SUP JLWP
6.96. He who has thus given up (the performance of) all rites, who is solely intent on his own (particular) object,
(and) free from desires, destroys his guilt by his renunciation and obtains the highest state.
# YDH $L LKWDH [PDH5
ÂDÚ>6\ FWX LY5[! SX^\DH $@\ O! ¾H7\ UD`D [P LQEDH[W
6.97. Thus the fourfold holy law of Brahmanas, which after death (yields) imperishable rewards, has been
declared to you; now learn the duty of kings.

Chapter 7
UDM[PD5Q ¾YØ\DLP \ZDY¢DH YHQ QS! V Y] F \ZD W6\ LVL­] F SUPD \ZD
7.1. I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and
how (he can obtain) highest success.
ÂDÚ ¾D»HQ V6NDU @L¥\H> \ZDLYL[ VY56\ $6\ \ZD1\D\ NW59\ SLUU@>P
7.2. A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly
protect this whole (world).
$UDMNH LK ODHNH $L6PQ VY5WDH LY²bWDH \DW U@DZ5P $6\ VY56\ UDMDQP $VMW ¾ X!
7.3. For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a
king for the protection of this whole (creation),
1² $LQO \P $ND5>DP $”H] F YÇ>6\ F F1² LY¢H]\DH] F #Y PD¥D LQ×57\ ]DÏW,!
7.4. Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varuna, of
the Moon, and of the Lord of wealth (Kubera).
\6PDG{ # D VXUH1²D>D PD¥DB\DH LQLP5WDH QS! W6PDG{ $L Y7\H VY5 8WDLQ WHMVD
7.5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created
beings in lustre;
WS7\DLG7\YF F # F@8L F PQDLV F Q F #Q XLY ] DHLW N] LFG{ $3\L Y,L@WXP
7.6. And, like the sun, he burns eyes and hearts; nor can anybody on earth even gaze on him.
VDH $L”U{ YLW YD\X] F VDH $N5! VDHP! V [P5UDT{ V NeEHU! V YÇ>! V PKH1²! ¾ DYW!
7.7. Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he
Kubera, he Varuna, he great Indra.
EDODH $LS Q $YPD1W9\DH PQX \ LW 8LPS! PKW, GHYWD ÛH D QUÈSH> LWÑLW
7.8. Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in
human form.
#NP #Y GK7\L”U{ QU ¨ÇSVLS5>P NeO GKLW UDMD $L”! V S]X ²9\VF\P
7.9. Fire burns one man only, if he carelessly approaches it, the fire of a king’s (anger) consumes the (whole)
family, together with its cattle and its hoard of property.
ND\ VDH $YHØ\ ]L‹ F GH] NDOD( F W£YW! NeÇWH [P5LV­ Z LYÏÈS SXQ! SXQ!
7.10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many
(different) shapes for the complete attainment of justice.

\6\ ¾VDGH S°D Í,U{ LYM\] F SUD‘PH P7\X] F YVLW ‘DH[H VY5WHMDHP\DH LK V!
7.11. He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose
anger abides death, is formed of the lustre of all (gods).
W \V WX ´HLÐ VPDHKDW V LYQ=\7\V]\P W6\ ÛD]X LYQD]D\ UDMD ¾NeÇWH PQ!
7.12. The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up
his mind to destroy such (a man).
W6PDG{ [P \P ÐH X V 9\Y6\HQ QUDL[S! $LQÐ F $3\LQÐH X W [P Q LYFDO\HW
7.13. Let no (man), therefore, transgress that law which favourites, nor (his orders) which inflict pain on those
in disfavour.
W6\DZH5
VY5 8WDQD JDH»DU [P5P $D7PMP ÂÚWHMDHP\ G^IP $VMW S8Y5P ÏU!
7.14. For the (king’s) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an
incarnation of) the law, formed of Brahman’s glory.
W6\ VYD5L> 8WDLQ 6ZDYUDL> FUDL> F \DG{ DHJD\ N/S1WH 6Y[PD5W Q FOL1W F
7.15. Through fear of him all created beings, both the immovable and the movable, allow themselves to be
enjoyed and swerve not from their duties.
W GH] NDOD( ]L‹ F LY D F $YHØ\ W£YW! \ZDK5W! V¾>\HQ QUH Y $1\D\ YLW5 X
7.16. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the
offender), let him justly inflict that (punishment) on men who act unjustly.
V UDMD SXÇ DH G^I! V QHWD ]DLVWD F V! FWX>D5P $DÍPD>D F [P56\ ¾LW 8! 6PW!
7.17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is
called the surety for the four orders’ obedience to the law.
G^I! ]DL6W ¾MD! VYD5 G^I #Y $L U@LW G^I! VX»H X MDJLW5 G^I [P LY¨U{ EX[D!
7.18. Punishment alone governs all created beings, punishment alone protects them, punishment watches over
them while they sleep; the wise declare punishment (to be identical with) the law.
VP,Ø\ V [W! V0\N{ VYD5 U¡\LW ¾MD! $VP,Ø\ ¾>,WV WX LYQD]\LW VY5W!
7.19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted
without consideration, it destroys everything.
\LG Q ¾>\HG{ UDMD G^I G^I H Y $WL1²W! ]8OH P76\DQ Y $SØ\Q ¨E5ODQ EOY¢UD!
7.20. If the king did not, without tiring, inflict punishment on those worthy to be punished, the stronger would
roast the weaker, like fish on a spit;

$ DW NDN! SXUDHID] ÏD F LOÛD¬i KLYV WZD 6YD0\ F Q 6\DW NL6P] LFW ¾YWH5W
$[U ¢UP
7.21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership
would not remain with any one, the lower ones would (usurp the place of) the higher ones.
VYDH5
G^ILMWDH ODHNDH ¨O5 DH LK ]XLFU{ QU! G^I6\ LK \DW VY MJG{ DHJD\ N/SWH
7.22. The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of
punishment the whole world yields the enjoyments (which it owes).
GHY GDQY J1[YD5 U@DLV SWJ UJD! WH $LS DHJD\ N/S1WH G^IHQ #Y LQS,LIWD!
7.23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the
enjoyments (due from them) only, if they are tormented by (the fear of) punishment.
¨ \H\X! VY5Y>D5] F L HUQ VY5VHWY! VY5ODHN¾NDHS] F YHG{ G^I6\ LYÄPDW
7.24. All castes (varna) would be corrupted (by intermixture), all barriers would be broken through, and all men
would rage (against each other) in consequence of mistakes with respect to punishment.
\¥ =\DPDH ODHLKW $@DH G^I] FULW SDSKD ¾MDV W¥ Q PXÛL1W QHWD FHW VD[X S=\LW
7.25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects
are not disturbed, provided that he who inflicts it discerns well.
W6\ $Õ! V¾>HWDU UDMDQ V7\YDLGQP VP,Ø\NDLU> ¾D` [P5 NDP $Z5 NDHLYGP
7.26. They declare that king to be a just inflicter of punishment, who is truthful, who acts after due
consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth.
W UDMD ¾>\Q V0\N{ L¥YJH5>
$L Y[5WH NDP $7PD LY P! @X²DH G^IHQ #Y LQK1\WH
7.27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness);
but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment (which
he inflicts).
G^IDH LK VXPKW WHMDH ¨[5U] F $N‰W $7PL ! [PD5G{ LYFLOW KL1W QSP #Y V ED1[YP
7.28. Punishment (possesses) a very bright lustre, and is hard to be administered by men with unimproved
minds; it strikes down the king who swerves from his duty, together with his relatives.
WWDH ¨J F UDÐ F ODHN F V FU $FUP $1WLU@JWD] F #Y PXQ,Q GHYD] F S,I\HW
7.29. Next it will afflict his castles, his territories, the whole world together with the movable and immovable
(creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky.
VDH $VKD\HQ P8)HQ OX%[HQ $N‰W EXL­QD Q ].\DH 1\D\WDH QHWX V‹HQ LY \H X F
7.30. (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous
man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures.

]XLFQD V7\V[HQ \ZD]DÒ $QXVDLU>D ¾>HWX ].\WH G^I! VXVKD\HQ [,PWD
7.31. By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law),
who has good assistants and is wise, punishment can be (justly) inflicted.
6YUDÐH 1\D\Y¢! 6\DG{ ] G^I] F ]¥X X VX×76Y $LMÚ! LÓ*[H X ÂDÚ>H X @PDL1YW!
7.32. Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity
towards his friends, and be lenient towards Brahmanas.
#YY¢6\ QSWH! L]OD HQ $LS M,YW! LY6W,\5WH \]DH ODHNH W(OLE1¨U{ Y $0 LV
7.33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a
drop of oil on water.
$WV WX LYSU,W6\ QSWHU{ $LMW $7PQ! VL@3\WH \]DH ODHNH WLE1¨U{ Y $0 LV
7.34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in
extent among men like a drop of clarified butter in water.
6YH 6YH [PH5
LQLYÐDQD VYH5
DP $QXS8Y5]! Y>D5QDP $DÍPD>D F UDMD VÐDH $L UL@WD
7.35. The king has been created (to be) the protector of the castes (varna) and orders, who, all according to their
rank, discharge their several duties.
WHQ \G{ \W V 7\HQ NW59\ U@WD ¾MD! WW WG{ YDH $K ¾YØ\DLP \ZDYG{ $QXS8Y5]!
7.36. Whatever must be done by him and by his servants for the protection of his people, that I will fully declare
to you in due order.
ÂDÚ>DQ S\X5SDV,W
¾DWU{ 7ZD\ SDLZ5Y! ¥(LY Y­DQ LY¨ V LWÑHW WH D F ]DVQH
7.37. Let the king, after rising early in the morning, worship Brahmanas who are well versed in the threefold
sacred science and learned (in polity), and follow their advice.
Y­D] F LQ7\ VHYHW LY¾DQ YHGLYG! ]XF,Q Y­VHY, LK VWW U@DHL U{ $LS S8-\WH
7.38. Let him daily worship aged Brahmanas who know the Veda and are pure; for he who always worships
aged men, is honoured even by Rakshasas.
WHB\DH $L[J›HG{ LYQ\ LYQ,W $7PD $LS LQ7\]! LYQ,W $7PD LK QSLWU{ Q LYQ=\LW NLK5 LFW
7.39. Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest
never perishes.
EKYDH $LYQ\DW QÐD UDMDQ! V SLU›GD! YQ6ZD $LS UD-\DLQ LYQ\DW ¾LWSHLGUH
7.40. Through a want of modesty many kings have perished, together with their belongings; through modesty
even hermits in the forest have gained kingdoms.
YHQDH LYQÐDH $LYQ\DW QÕ ] F #Y SDLZ5Y! VXGD! S(MYQ] F #Y VXPXRDH LQLPU{ #Y F

7.41. Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pigavana, Sumukha,
and Nemi.
SZXV WX LYQ\DG{ UD-\ ¾D»YDQ PQXU{ #Y F NeEHU] F [Q(Ï\ ÂDÚ^\ F #Y JDL[M!
7.42. But by humility Prithu and Manu gained sovereignty, Kubera the position of the Lord of wealth, and the
son of Gadhi the rank of a Brahmana.
¥(LY HB\V ¥\,v LY D G^IQ,LW F ]DÏW,P $D1Y,L@N,v F $7PLY D YDWD5U0 D] F ODHNW!
7.43. From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of
government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of)
the (various) trades and professions.
L1²\D>D M\H \DHJ VPDLWÑHG{ LGYD LQ]P LMW L1²\DH LK ] DHLW Y]H 6ZDSL\WX ¾MD!
7.44. Day and night he must strenuously exert himself to conquer his senses; for he (alone) who has conquered
his own senses, can keep his subjects in obedience.
G] NDP VPX7ZDLQ WZD $ÐD( ‘DH[MDLQ F 9\VQDLQ ¨ $51WDLQ ¾\¤HQ LYYM5\HW
7.45. Let him carefully shun the ten vices, springing from love of pleasure, and the eight, proceeding from
wrath, which (all) end in misery.
NDPMH X ¾V‹DH LK 9\VQH X PK,SLW! LY\X-\WH $Z5 [PD5B\D ‘DH[MH Y $D7PQD #Y WX
7.46. For a king who is attached to the vices springing from love of pleasure, loses his wealth and his virtue, but
(he who is given) to those arising from anger, (loses) even his life.
PJ\D $@DH LGYD6Y½! SLUYDG! LÒ\DH PG! WD(\5L¥N YZDT D F NDPMDH G]NDH J>!
7.47. Hunting, gambling, sleeping by day, censoriousness, (excess with) women, drunkenness, (an inordinate
love for) dancing, singing, and music, and useless travel are the tenfold set (of vices) springing from love of
pleasure.
S(]X1\ VDKV ²DHK \D5 $V8\D $Z5© >P YD*G^IM F SDÇ \ ‘DH[MDH $LS J>DH $ÐN!
7.48. Tale-bearing, violence, treachery, envy, slandering, (unjust) seizure of property, reviling, and assault are
the eightfold set (of vices) produced by wrath.
´\DHU{ $3\HW\DHU{ P8O \ VYH5
NY\DH LY¨! W \¤HQ M\HW ODH WœDY #WDY D( J>D(
7.49. That greediness which all wise men declare to be the root even of both these (sets), let him carefully
conquer; both sets (of vices) are produced by that.
SDQP $@D! LÒ\] F #Y PJ\D F \ZD‘PP #WW NÐWP LY DW FWX N NDPMH J>H
7.50. Drinking, dice, women, and hunting, these four (which have been enumerated) in succession, he must
know to be the most pernicious in the set that springs from love of pleasure.
G^I6\ SDWQ F #Y YD.SDÇ \ $Z5© >H ‘DH[MH $LS J>H LY DW NÐP #WW L¥N VGD

7.51. Doing bodily injury, reviling, and the seizure of property, these three he must know to be the most
pernicious in the set produced by wrath.
V»N6\ $6\ YJ56\ VY5¥ #Y $QX Lš>! S8Y S8Y JXÇWU LY DG{ 9\VQP $D7PYDQ
7.52. A self-controlled (king) should know that in this set of seven, which prevails everywhere, each earliernamed
vice is more abominable (than those named later).
9\VQ6\ F P7\DH] F 9\VQ NÐP &\WH 9\V1\[DH $[DH ÊMLW 6YU{ \D7\9\VQ, PW!
7.53. (On a comparison) between vice and death, vice is declared to be more pernicious; a vicious man sinks to
the nethermost (hell), he who dies, free from vice, ascends to heaven.
PD(ODQ ]DÒLYG! ]8UDQ O%[ O@DQ NeO ¯YDQ VLFYDQ V» F $ÐD( YD ¾NeY,5W SU,L@WDQ
7.54. Let him appoint seven or eight ministers whose ancestors have been royal servants, who are versed in the
sciences, heroes skilled in the use of weapons and descended from (noble) families and who have been tried.
$LS \W VXNU NP5 WG{ $3\HNHQ ¨ NUP LY]H WDH $VKD\HQ LN WX UD-\ PKD G\P
7.55. Even an undertaking easy (in itself) is (sometimes) hard to be accomplished by a single man; how much
(harder is it for a king), especially (if he has) no assistant, (to govern) a kingdom which yields great revenues.
W(! VD[ LF1W\HQ LQ7\ VDPD1\ VL[ LY€KP 6ZDQ VPXG\ JXL» O%[¾]PQDLQ F
7.56. Let him daily consider with them the ordinary (business, referring to) peace and war, (the four subjects
called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanctification of his
gains (by pious gifts).
WH D 6Y 6YP $L ¾D\P SOB\ SZN{ SZN{ VP6WDQD F ND\H5
X LYG;\D¬i LKWP $D7PQ!
7.57. Having (first) ascertained the opinion of each (minister) separately and (then the views) of all together, let
him do what is (most) beneficial for him in his affairs.
VYH5
D WX LYL]ÐHQ ÂDÚ>HQ LYSLËWD P·\HW SUP P· UDMD DI{JX^\V\XWP
7.58. But with the most distinguished among them all, a learned Brahmana, let the king deliberate on the most
important affairs which relate to the six measures of royal policy.
LQ7\ WL6PQ VPDÏ6W! VY5ND\D5L> LQ!L@SHW WHQ VD[ LYLQLË7\ WW! NP5 VPDU HW
7.59. Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution
with him, let him afterwards begin to act.
$1\DQ $LS ¾NeY,5W ]XF,Q ¾D`DQ $YL6ZWDQ V0\J $Z5VPDKW† 5Q $PD7\DQ VXSU,L@WDQ
7.60. He must also appoint other officials, (men) of integrity, (who are) wise, firm, well able to collect money,
and well tried.
LQY5WH5W
$6\ \DYL¯U{ LWNW59\WD QL ! WDYWDH $WL1²WDQ G@DQ ¾NeY,5W LYF@>DQ

7.61. As many persons as the due performance of his business requires, so many skilful and clever (men), free
from sloth, let him appoint.
WH DP $ZH5
LQ\X¡,W ]8UDQ G@DQ NeO ªWDQ ]XF,Q $DNU NPD51WH ,ÈQ $1WLQ5YH]QH
7.62. Among them let him employ the brave, the skilful, the high-born, and the honest in (offices for the
collection of) revenue, (e.g.) in mines, manufactures, and storehouses, (but) the timid in the interior of his
palace.
©W F #Y ¾NeY,5W VY5]DÒ LY]DUGP LšW $NDU FHÐ` ]XLF G@ NeO ªWP
7.63. Let him also appoint an ambassador who is versed in all sciences, who understands hints, expressions of
the face and gestures, who is honest, skilful, and of (noble) family.
$QXU‹! ]XLFU{ G@! 6PLWPDQ GH] NDOLYW YSX PDQ Y,W ,U{ YD*P, ©WDH UD`! ¾]6\WH
7.64. (Such) an ambassador is commended to a king (who is) loyal, honest, skilful, possessing a good memory,
who knows the (proper) place and time (for action, who is) handsome, fearless, and eloquent.
$PD7\H G^I $D\¢DH G^IH Y(QL\N, L‘\D QSWD( NDH] UDÐH F ©WH VL[ LYS\5\D(
7.65. The army depends on the official (placed in charge of it), the due control (of the subjects) on the army, the
treasury and the (government of) the realm on the king, peace and its opposite (war) on the ambassador.
©W #Y LK V[¢H L Q£\HY F VKWDQ ©WV WW NeÇWH NP5 L 1WH \HQ PDQY!
7.66. For the ambassador alone makes (kings’) allies and separates allies; the ambassador transacts that business
by which (kings) are disunited or not.
V LY DG{ $6\ N‰7\H X LQJ85)
LšW FHLÐW(! $DNDUP LšW FHÐD 7\H X F LFN,L 5WP
7.67. With respect to the affairs let the (ambassador) explore the expression of the countenance, the gestures and
actions of the (foreign king) through the gestures and actions of his confidential (advisers), and (discover) his
designs among his servants.
EX­iYD F VY W£YHQ SUUDMLFN,L 5WP WZD ¾\¤P $DLWÑHG{ \ZD $7PDQ Q S,I\HW
7.68. Having learnt exactly (from his ambassador) the designs of the foreign king, let (the king) take such
measures that he does not bring evil on himself.
MDšO V6\VS¸P $D\5 ¾D\P $QDLYOP U0\P $DQW VDP1W 6YDM,9\ GH]P $DYVHW
7.69. Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly
(inhabited) by Aryans, not subject to epidemic diseases (or similar troubles), and pleasant, where the vassals are
obedient and his own (people easily) find their livelihood.
[1Y ¨J PK, ¨J5P $% ¨J YD@5P #Y YD Q¨J LJLU¨J YD VPDLÍ7\ YVHW SXUP
7.70. Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of
(stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a hillfort.

VYH5>
WX ¾\¤HQ LJLU¨J VPDÍ\HW # D LK EDÕJX^\HQ LJLU¨J LYL] \WH
7.71. Let him make every effort to secure a hill-fort, for amongst all those (fortresses mentioned) a hill-fort is
distinguished by many superior qualities.
L¥^\D D1\DLÍWDV 7Y # D PJ JWD5Í\ $3FUD! ¥,^\X¢UDL> ‘P]! 3OYJP QU $PUD!
7.72. The first three of those (various kinds of fortresses) are inhabited by wild beasts, animals living in holes
and aquatic animals, the last three by monkeys, men, and gods respectively.
\ZD ¨JD5LÍWDQ #WDQ Q SLKVL1W ]¥Y! WZD $U\DH Q LKVL1W QS ¨J5VPDLÍWP
7.73. As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can) not
injure a king who has taken refuge in his fort.
#N! ]W \DH[\LW ¾DNDU6ZDH [QX[5U! ]W G]VKÔDL> W6PDG{ ¨J LY[,\WH
7.74. One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten
thousand; hence it is prescribed (in the Sastras that a king will posses) a fortress.
WW 6\DG{ $D\X[VS¸ [Q [D1\HQ YDKQ(! ÂDÚ>(! L]L/SL U{ \·(U{ \YVHQ GNHQ F
7.75. Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmanas, with
artisans, with engines, with fodder, and with water.
W6\ P;\H VXS\D5» NDU\HG{ JKP $D7PQ! JX» VY5 ?WXN ]XÄ MO Y@VPL1YWP
7.76. Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in
every season, resplendent (with whitewash), supplied with water and trees.
WG{ $;\D6\ ´KHG{ D\D V Y>D O@>DL1YWDP NeOH PKLW V 8WD × D ÈS JX>D1Y,WDP
7.77. Inhabiting that, let him wed a consort of equal caste (varna), who possesses auspicious marks (on her
body), and is born in a great family, who is charming and possesses beauty and excellent qualities.
SXUDHLKW F NeY,5W Y>X\DG{ #Y F ?L7YM! WH $6\ JÛDL> NPD5L> Ne\X5U{
Y(WDLQNDLQ F
7.78. Let him appoint a domestic priest (purohita) and choose officiating priests (ritvig); they shall perform his
domestic rites and the (sacrifices) for which three fires are required.
\MHW UDMD ‘WXL U{ LYLY[(U{ $D» GL@>(! [PD5Z F #Y LY¾HB\DH G DG{ DHJDQ [QDLQ F
7.79. A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order to acquire
merit, he shall give to Brahmanas enjoyments and wealth.
VDY7VLUNP $D»(] F UDÐDG{ $DKDU\HG{ ELOP 6\DF F $ÅD\ SUDH ODHNH YWH5W
LSWYW Q X
7.80. Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the
sacred law in (his transactions with) the people, and behave like a father towards all men.
$;\@DQ LYLY[DQ Ne\D5W W¥ W¥ LYSLËW! WH $6\ VYD5^\YH@HUQ Q>D ND\D5L> NeY5WDP

7.81. For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the
acts) of those men who transact his business.
$DY¢DQD JXÇNeODG{ LY¾D>D S8MNDH YHW QSD>DP $@\DH ÛH LQL[U{ ÂDÚDH $L [,\WH
7.82. Let him honour those Brahmanas who have returned from their teacher’s house (after studying the Veda);
for that (money which is given) to Brahmanas is declared to be an imperishable treasure for kings.
Q W 6WHQD Q F $LP¥D KUL1W Q F Q=\LW W6PDG{ UD`D LQ[DW9\DH ÂDÚ>H Y $@\DH LQL[!
7.83. Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by
kings with Brahmanas.
Q 6N1GWH Q 9\ZWH Q LYQ=\LW NLK5 LFW YLUÑP $L”KDH¥HB\DH ÂDÚ>6\ PXRH ÕWP
7.84. The offering made through the mouth of a Brahmana, which is neither spilt, nor falls (on the ground), nor
ever perishes, is far more excellent than Agnihotras.
VPP $ÂDÚ>H GDQ L´JX> ÂDÚ>ÂXYH ¾D[,WH ]WVDKÔP $Q1W YHGSDUJH
7.85. A gift to one who is not a Brahmana (yields) the ordinary (reward; a gift) to one who calls himself a
Brahmana, a double (reward); a gift to a well-read Brahmana, a hundred-thousandfold (reward); (a gift) to one
who knows the Veda and the Angas (Vedaparaga, a reward) without end.
SD¥6\ LK LY]H H> ͬ[DQW\D #Y F $/S YD EÕ YD ¾H7\ GDQ6\ OP $ÌXWH
7.86. For according to the particular qualities of the recipient and according to the faith (of the giver) a small or
a great reward will be obtained for a gift in the next world.
VP ¢P $[P( UDMD 7Y $DÖW! SDO\Q ¾MD! Q LQYWH5W
V€DPDW @D¥ [P5P $QX6PUQ
7.87. A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or
weaker, must not shrink from battle, remembering the duty of Kshatriyas.
V€DPH Y $LQYLW57Y ¾MDQD F #Y SDOQP ]XÍ8 D ÂDÚ>DQD F UD`D ÍH\6NU SUP
7.88. Not to turn back in battle, to protect the people, to honour the Brahmanas, is the best means for a king to
secure happiness.
$DKYH X LPZDH $1\DH1\ LM DV1WDH PK,L@W! \X;\PDQD! SU ]Œ\D 6YJ \D17\SUD {PXRD!
7.89. Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back,
go to heaven.
Q NˆT(U{ $D\X[(U{ K1\DG{ \X;\PDQDH U>H LUS8Q Q NL>5L U{ Q $LS LG*[(U{ Q $L”-YLOW WHMQ(!
7.90. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such
as are) barbed, poisoned, or the points of which are blazing with fire.
Q F K1\DW 6ZODÈ) Q Š,E Q N‰W $¡LOP Q PX‹ NH] Q $V,Q Q WY $L6P LW YDLGQP

7.91. Let him not strike one who (in flight) has climbed on an eminence, nor a eunuch, nor one who joins the
palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who
says ’I am thine;’
Q VX» Q LY VQDK Q Q” Q LQ $5\X[P Q $\X;\PDQ S=\1W Q SUH> VPDJWP
7.92. Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is
disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe);
Q $\X[9\VQ¾D» Q $W Q $LWSLU@W Q ,W Q SUDY¢ VWD [P5P $QX6PUQ
7.93. Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously
wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember the
duty (of honourable warriors).
\V WX ,W! SUDY¢! V€DPH K1\WH SU(! WX5U{
\G{ ¨ N‰W LN LFW WW VY ¾LWS WH
7.94. But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his
master, whatever (it may be);
\W F $6\ VXN‰W LN LFG{ $PX¥DZ5P SDLM5WP WD5 WW VY5P $DG¢H SUDY¢KW6\ WX
7.95. And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master
takes.
UZ $Ï KL6WQ F¥ [Q [D1\ S]8Q LÒ\! VY5²9\DL> Ne3\ F \DH \M M\LW W6\ WW
7.96. Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (marketable) goods and
valueless metals belong to him who takes them (singly) conquering (the possessor).
UD`] F G XU{ ­DUP 7\H D Y(LGN, ÍXLW! UD`D F VY5\DH[HB\DH GDW9\P $SZL*MWP
7.97. A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king;
what has not been taken singly, must be distributed by the king among all the soldiers.
# DH $QXS6N‰W! ¾DH‹DH \DH[[P5! VQDWQ! $6PDG{ [PD5Q Q &\YHW @L¥\DH —Q U>H LUS8Q
7.98. Thus has been declared the blameless, primeval law for warriors; from this law a Kshatriya must not
depart, when he strikes his foes in battle.
$O%[ F #Y LO3VHW O%[ U@HW ¾\¤W! UL@W Y[5\HF F #Y Y­ SD¥H X LQL@SHW
7.99. Let him strive to gain what he has not yet gained; what he has gained let him carefully preserve; let him
augment what he preserves, and what he has augmented let him bestow on worthy men.
#WF FWXLY5[ LY DW SXÇ DZ5¾\DHMQP $6\ LQ7\P $QXÑDQ V0\N{ Ne\D5G{ $WL1²W!
7.100. Let him know that these are the four means for securing the aims of human (existence); let him, without
ever tiring, properly employ them.
$O%[P ›HG{ G^IHQ O%[ U@HG{ $YH@\D UL@W Y[5\HG{ Y­ D Y­ SD¥H X LQL@SHW

7.101. What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by
careful attention; what he has protected, let him augment by (various modes of) increasing it; and what he has
augmented, let him liberally bestow (on worthy men).
LQ7\P W G^I! 6\DQ LQ7\ LYYW SD(Ç ! LQ7\ VYW VYD\DH5
LQ7\ LF²DQXVD\5UH!
7.102. Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly concealed,
and let him constantly explore the weaknesses of his foe.
LQ7\P W G^I6\ N‰7ÓP L´MWH MJW W6PDW VYD5L> 8WDLQ G^IHQ #Y ¾VD[\HW
7.103. Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures
subject to himself even by the employment of force.
$PD\\D #Y YWH5W
Q NZ FQ PD\\D EX;\HW $LU¾\X‹D F PD\D LQ7\ VXVYW!
7.104. Let him ever act without guile, and on no account treacherously; carefully guarding himself, let him
always fathom the treachery which his foes employ.
Q $6\ LF² SUDH LY DG{ LY DW LF² SU6\ F J8KHW NˆP5 Y $šDLQ U@HG{ LYYUP $D7PQ!
7.105. His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the
tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him
protect his own weak points.
ENYW LF1W\HG{ $ZD5Q LVKYW F SUD‘PH YNYW F $YOX0SHW ]]YW F LYLQ SWHW
7.106. Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his
strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat.
#YP LYM\PDQ6\ \H $6\ 6\X! SLUSL1ZQ! WDQ $DQ\HG{ Y] VYD5Q VDPDLGL U{ S‘P(!
7.107. When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four)
expedients, conciliation and the rest.
\LG WH WX Q LWÑH\XU{ SD\(! ¾ZP(V L¥L ! G^IHQ #Y ¾VÛ #WDQ ]QN(U{ Y]P $DQ\HW
7.108. If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone,
gradually bring them to subjection.
VDP $G,QDP SD\DQD FWX>D5P $LS SL^IWD! VDP G^ID( ¾]VL1W LQ7\ UDÐDL Y­\H
7.109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and
(the employment of) force for the prosperity of kingdoms.
\ZD ­ULW LQGD5WD N@ [D1\ F U@LW WZD U@HQ QSDH UDÐ K1\DF F SLUSL1ZQ!
7.110. As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and
destroy his opponents.
PDHKDG{ UDMD 6YUDÐ \! N 5\7\QYH@\D VDH $LFUDG{ Ä=\WH UD-\DW M,LYWDW F V ED1[Y!

7.111. That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be
deprived of his life and of his kingdom.
]U,UN 5>DW ¾D>D! @,\1WH ¾DL>QD \ZD WZD UD`DP $LS ¾D>D! @,\1WH UDÐN 5>DW
7.112. As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are
destroyed by their oppressing their kingdoms.
UDÐ6\ V€KH LQ7\ LY[DQP GP $DFUHW VXVJK,WUDÐH LK SDLZ5Y! VXRP #[WH
7.113. In governing his kingdom let him always observe the (following) rules; for a king who governs his
kingdom well, easily prospers.
´\DHV ¥\D>D S DQD P;\H JX/PP $L[LÑWP WZD €DP]WDQD F Ne\D5G{ UDÐ6\ V€KP
7.114. Let him place a company of soldiers, commanded (by a trusty officer), the midst of two, three, five or
hundreds of villages, (to be) a protection of the kingdom.
€DP6\ $L[SLW Ne\D5G{ G]€DPSLW WZD LY]W,] ]W ] F VKÔSLWP #Y F
7.115. Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a
hundred, and lords of a thousand.
€DPGDH DQ VPX7S¸DQ €DLPN! ]QN(! 6Y\P ]VHG{ €DPG] ]D\ G] ]DH LY]W,L]QH
7.116. The lord of one village himself shall inform the lord of ten villages of the crimes committed in his
village, and the ruler of ten (shall make his report) to the ruler of twenty.
LY]W,]V WX WW VY ]W ]D\ LQYHG\HW ]VHG{ €DP]W ]V WX VKÔSW\H 6Y\P
7.117. But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred
shall himself give information to the lord of a thousand.
\DLQ UDM¾GH\DLQ ¾7\K €DPYDLVL ! $¸ SDQ 1[QDG,LQ €DLPNV WD1\YD½X\DW
7.118. Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the
lord of one village shall obtain.
G], NeO WX X¡,W LY], S NeODLQ F €DP €DP]WD;\@! VKÔDL[SLW! SXUP
7.119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of
twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand
(the revenues of) a town.
WH D €D0\DL> ND\D5LQ SZjD\D5L> F #Y LK UD`DH $1\! VLFY! LÓ*[V WDLQ S=\HG{ $WL1²W!
7.120. The affairs of these (officials), which are connected with (their) villages and their separate business,
another minister of the king shall inspect, (who must be) loyal and never remiss;
QJUH QJUH F #N Ne\D5W VYD5Z5LF1WNP ›(!6ZDQ DHUÈS Q@¥D>DP Y €KP

7.121. And in each town let him appoint one superintendent of all affairs, elevated in rank, formidable,
(resembling) a planet among the stars.
V WDQ $QXSLU‘DPHW VYD5Q #Y VGD 6Y\P WH D Y¢ SLU>\HW V0\J UDÐH X WW FU(!
7.122. Let that (man) always personally visit by turns all those (other officials); let him properly explore their
behaviour in their districts through spies (appointed to) each.
UD`DH LK U@DL[N‰WD! SU6YDGDL\Q! ]4D! 7\D YL1W ¾D\H> WHB\DH U@HG{ PD! ¾MD!
7.123. For the servants of the king, who are appointed to protect (the people), generally become knaves who
seize the property of others; let him protect his subjects against such (men).
\H NDL\5NHB\DH $Z5P #Y J},\X! SDSFHWV! WH D VY56YP $DGD\ UDMD Ne\D5W ¾YDVQP
7.124. Let the king confiscate the whole property of those (officials) who, evil-minded, may take money from
suitors, and banish them.
UDMD NP5VX \X‹DQD Ò,>D ¾H \MQ6\ F ¾7\K N/S\HG{ YL¢ 6ZDQ NPD5QXÈSW!
7.125. For women employed in the royal service and for menial servants, let him fix a daily maintenance, in
proportion to their position and to their work.
S>DH GH\DH $YN‰Ð6\ I{ 7N‰Ð6\ YHWQP D^PDLVNV WZD $›DGDH [D1\²DH>V WX PDLVN!
7.126. One pana must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six
months and one drona of grain every month.
‘\ LY‘\P $;YDQ ‹ F V SLU9\\P \DHJ@HP F V¾HØ\ YL>MDH GDS\HW NUDQ
7.127. Having well considered (the rates of) purchase and (of) sale, (the length of) the road, (the expense for)
food and condiments, the charges of securing the goods, let the king make the traders pay duty.
\ZD OHQ \X-\HW UDMD NWD5 F NP5>DP WZD $YHØ\ QSDH UDÐH N/S\HW VWW NUDQ
7.128. After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that
both he himself and the man who does the work receive (their due) reward.
\ZD $/SD/SP $G17\D YD\DH5NDH
Y7V T{SGD! WZD $/SD/SDH €K,W9\DH UDÐDG{ UD`DL%GN! NU!
7.129. As the leech, the calf, and the bee take their food little by little, even so must the king draw from his
realm moderate annual taxes.
S D]¯DJ $DGH\DH UD`D S]X LKU^\\DH! [D1\DQDP $ÐPDH DJ! ÑDH ´DG] #Y YD
7.130. A fiftieth part of (the increments on) cattle and gold may be taken by the king, and the eighth, sixth, or
twelfth part of the crops.
$DGG,W $Z I{ DJ ²b PDV P[X VLS5 DP J1[ $DH L[ UVDQD F SX S P8O O6\ F
7.131. He may also take the sixth part of trees, meat, honey, clarified butter, perfumes, (medical) herbs,
substances used for flavouring food, flowers, roots, and fruit;

S¥ ]DN W>DQD F FP5>D Y(GO6\ F P1P\DQD F D^IDQD VY56\ $=PP\6\ F
7.132. Of leaves, pot-herbs, grass, (objects) made of cane, skins, of earthen vessels, and all (articles) made of
stone.
LÆ\PD>DH $3\DGG,W Q UDMD ÍDHL¥\DW NUP Q F @X[D $6\ VV,GHW ÍDHL¥\DH LY \H YVQ
7.133. Though dying (with want), a king must not levy a tax on Srotriyas, and no Srotriya, residing in his
kingdom, must perish from hunger.
\6\ UD`V WX LY \H ÍDHL¥\! V,GLW @X[D W6\ $LS WW @X[D UDÐP $LFUHQ #Y V,GLW
7.134. The kingdom of that king, in whose dominions a Srotriya pines with hunger, will even, ere long, be
afflicted by famine.
ÍXW Y¢H LYLG7YD $6\ YL¢ [0\D ¾N/S\HW VU@HW VY5W] F #Q LSWD SX¥P Y $UVP
7.135. Having ascertained his learning in the Veda and (the purity of) his conduct, the king shall provide for
him means of subsistence in accordance with the sacred law, and shall protect him in every way, as a father
(protects) the lawful son of his body.
VUØ\PD>DH UD`D \ NeÇWH [P5P $1YKP WHQ $\XU{ Y[5WH UD`DH ²LY> UDÐP #Y F
7.136. Whatever meritorious acts (such a Brahmana) performs under the full protection of the king, thereby the
king’s length of life, wealth, and kingdom increase.
\W LN LFG{ $LS Y 56\ GDS\HW NUVL`WP 9\YKDUH> M,Y1W UDMD UDÐH SZ*MQP
7.137. Let the king make the common inhabitants of his realm who live by traffic, pay annually some trifle,
which is called a tax.
NDÇNDQ L]L/SQ] F #Y ]8²DV FD7P SM,LYQ! #N(N NDU\HW NP5 PDLV PDLV PK,SLW!
7.138. Mechanics and artisans, as well as Sudras who subsist by manual labour, he may cause to work (for
himself) one (day) in each month.
Q L›1 DG{ $D7PQDH P8O SUH D F $LWW >\D L›1GQ ÛD7PQDH P8OP $DT{PDQ WD] F S,G\HW
7.139. Let him not cut up his own root (by levying no taxes), nor the root of other (men) by excessive greed; for
by cutting up his own root (or theirs), he makes himself or them wretched.
W,Ø>] F #Y P¨] F 6\DW ND\ Y,Ø\ PK,SLW! W,Ø>] F #Y P¨] F #Y UDM YLW V0PW!
7.140. Let the king, having carefully considered (each) affair, be both sharp and gentle; for a king who is both
sharp and gentle is highly respected.
$PD7\PX2\ [P5` ¾D` GD1W NeO ªWP 6ZDS\HG{ $DVQH WL6PQ LR¸! ND\5 @>H Q>DP
7.141. When he is tired with the inspection of the business of men, let him place on that seat (of justice) his
chief minister, (who must be) acquainted with the law, wise, self-controlled, and descended from a (noble)
family.

#Y VY LY[D\ GP LWNW59\P $D7PQ! \X‹] F #Y $¾P¢] F SLUU@HG{ PD! ¾MD!
7.142. Having thus arranged all the affairs (of) his (government), he shall zealously and carefully protect his
subjects.
LY‘DH]17\DH \6\ UDÐDG{ LÝ\1WH G6\XL ! ¾MD! VS=\W! V 7\6\ PW! V Q WX M,YLW
7.143. That (monarch) whose subjects are carried off by robbers (Dasyu) from his kingdom, while they loudly
call (for help), and he and his servants are (quietly) looking on, is a dead and not a living (king).
@L¥\6\ SUDH [P5! ¾DMDQDP #Y SDOQP LQLG5Ð O DH‹D LK UDMD [PH5>
\X-\WH
7.144. The highest duty of a Kshatriya is to protect his subjects, for the king who enjoys the rewards, just
mentioned, is bound to (discharge that) duty.
7ZD\ SLËPH \DPH N‰W ]D(F! VPDLKW! ÕWDL”U{ ÂDÚ>D] FD&\5 ¾LY]HW V ]X D V DP
7.145. Having risen in the last watch of the night, having performed (the rite of) personal purification, having,
with a collected mind, offered oblations in the fire, and having worshipped Brahmanas, he shall enter the hall of
audience which must possess the marks (considered) auspicious (for a dwelling).
W¥ L6ZW! ¾MD! VYD5! ¾LWQ1 LYVM5\HW LYV-\ F ¾MD! VYD5 P·\HW VK PL·L !
7.146. Tarrying there, he shall gratify all subjects (who come to see him by a kind reception) and afterwards
dismiss them; having dismissed his subjects, he shall take counsel with his ministers.
LJLUSÑ VPDÇÛ ¾VDG YD UKDHJW! $U^\H LQ! ]ODNH YD P·\HG{ $LY DLYW!
7.147. Ascending the back of a hill or a terrace, (and) retiring (there) in a lonely place, or in a solitary forest, let
him consult with them unobserved.
\6\ P· Q MDQL1W VPDJ0\ SZ*MQD! V N‰7ÓD SLZY,v XrH NDH]K,QDH $LS SDLZ5Y!
7.148. That king whose secret plans other people, (though) assembled (for the purpose), do not discover, (will)
enjoy the whole earth, though he be poor in treasure.
MI P8N $1[ EL[UDV W(\5*\DHQDQ Y\DH $LWJDQ Ò, 0OH› 9\DL[W 9\šDQ P·NDOH $SVDU\HW
7.149. At the time of consultation let him cause to be removed idiots, the dumb, the blind, and the deaf, animals,
very aged men, women, barbarians, the sick, and those deficient in limbs.
L 1G17\YPWD P· W(\5*\DHQDV WZD #Y F LÒ\] F #Y LY]H H> W6PDW W¥DfWDH YHW
7.150. (Such) despicable (persons), likewise animals, and particularly women betray secret council; for that
reason he must be careful with respect to them.
P;\LGQH $[5UD¥H YD LYÍD1WDH LYJWŠP! LF1W\HG{ [P5 NDP $ZD5Q VD[ W(U{ #N #Y YD
7.151. At midday or at midnight, when his mental and bodily fatigues are over, let him deliberate, either with
himself alone or with his (ministers), on virtue, pleasure, and wealth,

SU6SULYÇ­DQD WH D F VPXSDM5QP N1\DQD V¾GDQ F NePDUD>D F U@>
7.152. On (reconciling) the attainment of these (aims) which are opposed to each other, on bestowing his
daughters in marriage, and on keeping his sons (from harm),
©WV¾H > F #Y ND\5]H WZD #Y F $1W!SXU¾FDU F ¾L>[,QD F FHLÐWP
7.153. On sending ambassadors, on the completion of undertakings (already begun), on the behaviour of (the
women in) his harem, and on the doings of his spies.
N‰7Ó F $ÐLY[ NP5 S YJ F W£YW! $QXUDJ $SUDJD( F ¾FDU P^IO6\ F
7.154. On the whole eightfold business and the five classes (of spies), on the goodwill or enmity and the
conduct of the circle (of neighbours he must) carefully (reflect).
P;\P6\ ¾FDU F LYM,LJ DH] F FHLÐWP GDV,Q¾FDU F ]¥DH] F #Y ¾\¤W!
7.155. On the conduct of the middlemost (prince), on the doings of him who seeks conquest, on the behaviour
of the neutral (king), and (on that) of the foe (let him) sedulously (meditate).
#WD! ¾N‰W\DH P8O P^IO6\ VPDVW! $ÐD( F $1\D! VPD2\DWD ´DG] #Y WX WD! 6PWD!
7.156. These (four) constituents (prakriti, form), briefly (speaking), the foundation of the circle (of neighbours);
besides, eight others are enumerated (in the Institutes of Polity) and (thus) the (total) is declared to be twelve.
$PD7\ UDÐ ¨J5 $Z5 G^ID2\D! S F $SUD! ¾7\HN NLZWD ÛHWD! V@HSH> L´V»LW!
7.157. The minister, the kingdom, the fortress, the treasury, and the army are five other (constituent elements of
the circle); for, these are mentioned in connexion with each (of the first twelve; thus the whole circle consists),
briefly (speaking, of) seventy-two (constituent parts).
$Q1WUP $LU LY DG{ $LUVHLYQP #Y F $UHU{ $Q1WU LP¥P GDV,Q W\DH! SUP
7.158. Let (the king) consider as hostile his immediate neighbour and the partisan of (such a) foe, as friendly the
immediate neighbour of his foe, and as neutral (the king) beyond those two.
WDQ VYD5Q $L VG;\DW VDPDLGL U{ S‘P(! 9\6W(] F #Y VP6W(] F SD(Ç H> Q\HQ F
7.159. Let him overcome all of them by means of the (four) expedients, conciliation and the rest, (employed)
either singly or conjointly, (or) by bravery and policy (alone).
VL[ F LY€K F #Y \DQP $DVQP #Y F ´([, DY VÍ\ F I{JX>D] LF1W\HW VGD
7.160. Let him constantly think of the six measures of royal policy (guna, viz.) alliance, war, marching, halting,
dividing the army, and seeking protection.
$DVQ F #Y \DQ F VL[ LY€KP #Y F ND\ Y,Ø\ ¾\X¡,W ´([ VÍ\P #Y F
7.161. Having carefully considered the business (in hand), let him resort to sitting quiet or marching, alliance or
war, dividing his forces or seeking protection (as the case may require).

VL[ WX L´LY[ LY DG{ UDMD LY€KP #Y F H \DQ $VQH F #Y L´LY[! VÍ\! 6PW!
7.162. But the king must know that there are two kinds of alliances and of wars, (likewise two) of both
marching and sitting quiet, and two (occasions for) seeking protection.)
VPDQ \DQNPD5 F LYSU,WV WZD #Y F WGD 7Y $D\LWV\X‹! VL[U{ `H\DH L´O@>!
7.163. An alliance which yields present and future advantages, one must know to be of two descriptions, (viz.)
that when one marches together (with an ally) and the contrary (when the allies act separately).
6Y\N‰W] F ND\D5Z5P $NDOH NDO #Y YD LP¥6\ F #Y $SN‰WH L´LY[DH LY€K! 6PW!
7.164. War is declared to be of two kinds, (viz.) that which is undertaken in season or out of season, by oneself
and for one’s own purposes, and (that waged to avenge) an injury done to a friend.
#NDLNQ] F $7\L\NH ND\H5
¾D»H \f›\D VKW6\ F LP¥H> L´LY[ \DQP &\WH
7.165. Marching (to attack) is said to be twofold, (viz. that undertaken) by one alone when an urgent matter has
suddenly arisen, and (that undertaken) by one allied with a friend.
@,>6\ F #Y ‘P]DH G(YDW S8Y5N‰WHQ YD LP¥6\ F $QXUDH[HQ L´LY[ 6PWP $DVQP
7.166. Sitting quiet is stated to be of two kinds, (viz. that incumbent) on one who has gradually been weakened
by fate or in consequence of former acts, and (that) in favour of a friend.
EO6\ 6YDLPQ] F #Y L6ZLW! ND\D5Z5LV­\H L´LY[ N,7\5WH ´([ DI{JX^\JX>YHLGL !
7.167. If the army stops (in one place) and its master (in another) in order to effect some purpose, that is called
by those acquainted with the virtues of the measures of royal policy, the twofold division of the forces.
$Z5VSDGQDZ F S,I PDQ6\ ]¥XL ! VD[X X 9\SGH]] F L´LY[! VÍ\! 6PW!
7.168. Seeking refuge is declared to be of two kinds, (first) for the purpose of attaining an advantage when one
is harassed by enemies, (secondly) in order to become known among the virtuous (as the protege of a powerful
king).
\GD $YJ›HG{ $D\7\DP $DL[.\ XYP $D7PQ! WGD7YH F $L/SND S,ID WGD VL[ VPDÍ\HW
7.169. When (the king) knows (that) at some future time his superiority (is) certain, and (that) at the time
present (he will suffer) little injury, then let him have recourse to peaceful measures.
\GD ¾×ÐD P1\HW VYD5V WX ¾N‰W,U{ ]P $7\X›LUW WZD7PDQ WGD NeY,5W LY€KP
7.170. But when he thinks all his subjects to be exceedingly contented, and (that he) himself (is) most exalted
(in power), then let him make war.
\GD P1\HW DYHQ ×Ð SXÐ EO 6YNP SU6\ LYSU,W F WGD \D\DG{ LUSX ¾LW
7.171. When he knows his own army to be cheerful in disposition and strong, and (that) of his enemy the
reverse, then let him march against his foe.

\GD WX 6\DW SLU@,>DH YDKQHQ EOHQ F WGDV,W ¾\¤HQ ]QN(! VD17Y\¸ $U,Q
7.172. But if he is very weak in chariots and beasts of burden and in troops, then let him carefully sit quiet,
gradually conciliating his foes.
P1\HW $LU \GD UDMD VY5ZD EOY¢UP WGD L´[D EO N‰7YD VD[\HW ND\5P $D7PQ!
7.173. When the king knows the enemy to be stronger in every respect, then let him divide his army and thus
achieve his purpose.
\GD SUEODQD WX JPQ,\WPDH YHW WGD WX VÍ\HW L@¾ [DLP5N ELOQ QSP
7.174. But when he is very easily assailable by the forces of the enemy, then let him quickly seek refuge with a
righteous, powerful king.
LQ€K ¾N‰W,QD F Ne\D5G{ \DH $LUEO6\ F SVHYHW W LQ7\ VY5\¤(U{ JXÇ \ZD
7.175. That (prince) who will coerce both his (disloyal) subjects and the army of the foe, let him ever serve with
every effort like a Guru.
\LG W¥ $LS VS=\HG{ GDH VÍ\NDLUWP VX\X­P #Y W¥ $LS LQLY5]! VPDFUHW
7.176. When, even in that (condition), he sees (that) evil is caused by (such) protection, let him without
hesitation have recourse to war.
VY5 SD\(V WZD Ne\D5Q Q,LW`! SLZY,SLW! \ZD $6\ $B\L[ND Q 6\XU{ LP¥ GDV,Q ]¥Y!
7.177. By all (the four) expedients a politic prince must arrange (matters so) that neither friends, nor neutrals,
nor foes are superior to himself.
$D\LW VY5ND\D5>D WGD7Y F LYFDU\HW $W,WDQD F VYH5
D JX> GDH D( F W£YW!
7.178. Let him fully consider the future and the immediate results of all undertakings, and the good and bad
sides of all past (actions).
$D\7\D JX> GDH `V WGD7YH L@¾ LQË\! $W,WH ND\5]H `! ]¥XL U{ Q $L 8\WH
7.179. He who knows the good and the evil (which will result from his acts) in the future, is quick in forming
resolutions for the present, and understands the consequences of past (actions), will not be conquered.
\ZD #Q Q $L VG;\XU{ LP¥ GDV,Q ]¥Y! WZD VY VLYG;\DG{ # VDPDLVNDH Q\!
7.180. Let him arrange everything in such a manner that no ally, no neutral or foe may injure him; that is the
sum of political wisdom.
WGD WX \DQP $DLWÑHG{ $LUUDÐ ¾LW ¾ X! WGDQHQ LY[DQHQ \D\DG{ $LUSXU ]Q(!
7.181. But if the king undertakes an expedition against a hostile kingdom, then let him gradually advance, in the
following manner, against his foe’s capital.
PDJ5], H5
]X H PDLV \D\DG{ \D¥D PK,SLW! D/JXQ YDZ F(¥ YD PDVD( ¾LW \ZDEOP

7.182. Let the king undertake his march in the fine month Margasirsha, or towards the months of Phalguna and
Kaitra, according to the (condition of his) army.
$1\H Y $LS WX NDOH X \GD S=\HG{ XY M\P WGD \D\DG{ LYJÛ #Y 9\VQH F L7ZWH LUSDH!
7.183. Even at other times, when he has a certain prospect of victory, or when a disaster has befallen his foe, he
may advance to attack him.
N‰7YD LY[DQ P8OH WX \DL¥N F \ZDLYL[ SJÛ $6SG F #Y FDUDQ V0\J LY[D\ F
7.184. But having duly arranged (all affairs) in his original (kingdom) and what relates to the expedition, having
secured a basis (for his operations) and having duly dispatched his spies;
V]DH;\ L¥LY[ PDJ I{LY[ F EO 6YNP VDSUDL\NN/SHQ \D\DG{ $LUSXU ¾LW
7.185. Having cleared the three kinds of roads, and (having made) his sixfold army (efficient), let him leisurely
proceed in the manner prescribed for warfare against the enemy’s capital.
]¥XVHLYLQ LP¥H F J8)H \X‹WUDH YHW JW ¾7\DJWH F #Y V LK NÐWUDH LUSX!
7.186. Let him be very much on his guard against a friend who secretly serves the enemy and against (deserters)
who return (from the enemy’s camp); for such (men are) the most dangerous foes.
G^I9\8KHQ WQ PDJ \D\DW WX ]NTHQ YD YUDK PNUDB\D YD V8&\D YD JÇIHQ YD
7.187. Let him march on his road, arraying (his troops) like a staff (i.e. in an oblong), or like a waggon (i.e. in a
wedge), or like a boar (i.e. in a rhombus), or like a Makara (i.e. in two triangles, with the apices joined), or like
a pin (i.e. in a long line), or like a Garuda (i.e. in a rhomboid with far-extended wings).
\W] F \P $D]HW WWDH LY6WDU\HG{ EOP S°HQ F #Y 9\8KHQ LQLY]HW VGD 6Y\P
7.188. From whatever (side) he apprehends danger, in that (direction) let him extend his troops, and let him
always himself encamp in an array, shaped like a lotus.
VHQDSLW EOD;\@D( VY5LG@X LQYH]\HW \W] F \P $D]HW ¾DF,v WD N/S\HG{ LG]P
7.189. Let him allot to the commander-in-chief, to the (subordinate) general, (and to the superior officers)
places in all directions, and let him turn his front in that direction whence he fears danger.
JX/PD] F 6ZDS\HG{ $D»DQ N‰WV`DQ VP1WW! 6ZDQH \X­H F Ne]ODQ $ ,ÈQ $LYNDLU>!
7.190. On all sides let him place troops of soldiers, on whom he can rely, with whom signals have been
arranged, who are expert both in sustaining a charge and in charging, fearless and loyal.
VKWDQ \DH[\HG{ $/SDQ NDP LY6WDU\HG{ EÖQ V8&\D Y H> F #Y #WDQ 9\8KHQ 9\8Û \DH[\HW
7.191. Let him make a small number of soldiers fight in close order, at his pleasure let him extend a large
number in loose ranks; or let him make them fight, arranging (a small number) in the needle-array, (and a large
number) in the thunderbolt-array.
6\1GQ $Ï(! VPH \X;\HG{ $Q8SH QD( L´S(V WZD Y@ JX/PDYWH FDS(U{ $LV FP5 $\X[(! 6ZOH

7.192. On even ground let him fight with chariots and horses, in water-bound places with boats and elephants,
on (ground) covered with trees and shrubs with bows, on hilly ground with swords, targets, (and other)
weapons.
NeÇ@H¥D] F P76\D] F S DODQ ]8UVHQMDQ G, DO O 8] F #Y QUDQ $€DQ,NH X \DHM\HW
7.193. (Men born in) Kurukshetra, Matsyas, Pankalas, and those born in Surasena, let him cause to fight in the
van of the battle, as well as (others who are) tall and light.
¾K 5\HG{ EO 9\8Û WD] F V0\N{ SU,@\HW FHÐD] F #Y LYMDQ,\DG{ $U,Q \DH[\WDP $LS
7.194. After arranging his troops, he should encourage them (by an address) and carefully inspect them; he
should also mark the behaviour (of the soldiers) when they engage the enemy.
SÇ;\ $LUP $DV,W UDÐ FD6\ SS,I\HW © \HF FD6\ VWW \YV $¸ GN 1[QP
7.195. When he has shut up his foe (in a town), let him sit encamped, harass his kingdom, and continually spoil
his grass, food, fuel, and water.
L 1 DF F #Y WIDJDLQ ¾DNDU SLURDV WZD VPY6N1G\HF F #Q UD¥D( LY¥DV\HW WZD
7.196. Likewise let him destroy the tanks, ramparts, and ditches, and let him assail the (foe unawares) and alarm
him at night.
SM3\DQ SMSHG{ EX;\HW #Y F W7N‰WP \X‹H F G(YH \X;\HW M\¾H3VXU{ $SHW ,!
7.197. Let him instigate to rebellion those who are open to such instigations, let him be informed of his (foe’s)
doings, and, when fate is propitious, let him fight without fear, trying to conquer.
VDÅD GDQHQ HGHQ VP6W(U{ $Z YD SZN{ LYMHWX ¾\WHW $U,Q Q \X­HQ NGD FQ
7.198. He should (however) try to conquer his foes by conciliation, by (well-applied) gifts, and by creating
dissension, used either separately or conjointly, never by fighting, (if it can be avoided.)
$LQ7\DH LYM\DH \6PDG{ f=\WH \X;\PDQ\DH! SUDM\] F V€DPH W6PDG{ \X­ LYYM5\HW
7.199. For when two (princes) fight, victory and defeat in the battle are, as experience teaches, uncertain; let
him therefore avoid an engagement.
¥\D>DP $3\XSD\DQD S8Y5 ‹DQDP $V YH WZD \X;\HW VS¸DH LYM\HW LUS8Q \ZD
7.200. (But) if even those three before-mentioned expedients fail, then let him, duly exerting himself, fight in
such a manner that he may completely conquer his enemies.
LM7YD VS8M\HG{ GHYDQ ÂDÚ>D] F #Y [DLP5NDQ ¾G DW SLUKDUDZ 2\DS\HG{ $ \DLQ F
7.201. When he has gained victory, let him duly worship the gods and honour righteous Brahmanas, let him
grant exemptions, and let him cause promises of safety to be proclaimed.
VYH5
D WX LYLG7YD # D VPDVHQ LFN,L 5WP 6ZDS\HW W¥ W´=\ Ne\D5F F VP\L‘\DP

7.202. But having fully ascertained the wishes of all the (conquered), let him place there a relative of the
(vanquished ruler on the throne), and let him impose his conditions.
¾PD>DLQ F NeY,5W WH D [PD5Q \ZD LGWDQ U¤(] F S8M\HG{ #Q ¾[DQSXÇ (! VK
7.203. Let him make authoritative the lawful (customs) of the (inhabitants), just as they are stated (to be), and
let him honour the (new king) and his chief servants with precious gifts.
$DGDQP $L¾\NU GDQ F L¾\NDUNP $ ,L3VWDQDP $ZD5QD NDOH \X‹
7.204. The seizure of desirable property which causes displeasure, and its distribution which causes pleasure,
are both recommendable, (if they are) resorted to at the proper time.
VY NP5 GP $D\¢ LY[DQH G(Y PDQX H W\DHU{ G(YP $LF17\ WX PDQX H LY WH L‘\D
7.205. All undertakings (in) this (world) depend both on the ordering of fate and on human exertion; but among
these two (the ways of) fate are unfathomable; in the case of man’s work action is possible.
VK YD $LS ÊMHG{ \X‹! VL[ N‰7YD ¾\¤W! LP¥ LKU^\ 8LP YD VS=\V L¥LY[ OP
7.206. Or (the king, bent on conquest), considering a friend, gold, and land (to be) the triple result (of an
expedition), may, using diligent care, make peace with (his foe) and return (to his realm).
SDL >5€DK F V¾HØ\ WZD‘1G F P^IOH LP¥DG{ $Z $3\LP¥DG{ YD \D¥D OP $YD½X\DW
7.207. Having paid due attention to any king in the circle (of neighbouring states) who might attack him in the
rear, and to his supporter who opposes the latter, let (the conqueror) secure the fruit of the expedition from (the
prince whom he attacks), whether (he may have become) friendly or (remained) hostile.
LKU^\ 8LPV¾D¼\D SDLZ5YDH Q WZ #[WH \ZD LP¥ XY O%;YD N‰]P $3\D\LW@PP
7.208. By gaining gold and land a king grows not so much in strength as by obtaining a firm friend, (who),
though weak, (may become) powerful in the future.
[P5` F N‰W` F WXоN‰LWP #Y F $QXU‹ L6ZUDU0 O XLP¥ ¾]6\WH
7.209. A weak friend (even) is greatly commended, who is righteous (and) grateful, whose people are
contented, who is attached and persevering in his undertakings.
¾D` NeO,Q ]8U F G@ GDWDUP #Y F N‰W` [LWP1W F NÐP $DÕU{ $LU EX[D!
7.210. The wise declare him (to be) a most dangerous foe, who is wise, of noble race, brave, clever, liberal,
grateful, and firm.
$D\5WD SXÇ `DQ ]D(\ NÇ>YHLGWD 6ZD(OOØ\ F VWWP GDV,QJX> G\!
7.211. Behaviour worthy of an Aryan, knowledge of men, bravery, a compassionate disposition, and great
liberality are the virtues of a neutral (who may be courted).
.VH0\D V6\¾GD LQ7\ S]XYL­NU,P $LS SLU7\MHQ QSDH 8LPP $D7PDZ5P $LYFDU\Q

7.212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and
causing an increase of cattle.
$DSGZ [Q U@HG{ GDUDQ U@HG{ [Q(U{ $LS $D7PDQ VWW U@HG{ GDU(U{ $LS [Q(U{ $LS
7.213. For times of need let him preserve his wealth; at the expense of his wealth let him preserve his wife; let
him at all events preserve himself even by (giving up) his wife and his wealth.
VK VYD5! VPX7S¸D! ¾VP,Ø\ $SGDH ]P V\X‹D] F LY\X‹D] F VY5 SD\DQ VMHG{ EX[!
7.214. A wise (king), seeing that all kinds of misfortunes violently assail him at the same time, should try all
(the four) expedients, be it together or separately, (in order to save himself.)
SHWDUP SH\ F VY5 SD\D] F N‰7Ó]! #WW ¥\ VPDLÍ7\ ¾\WHW $Z5LV­\H
7.215. On the person who employs the expedients, on the business to be accomplished, and on all the expedients
collectively, on these three let him ponder and strive to accomplish his ends.
#Y VY5P G UDMD VK V0P· PL·L ! 9\D\0\ $3OX7\ P;\DÙH DH‹eP $1W!SXU LY]HW
7.216. Having thus consulted with his ministers on all these (matters), having taken exercise, and having bathed
afterwards, the king may enter the harem at midday in order to dine.
W¥ $7P 8W(! NDO`(U{ $KD\( 5! SLUFDUN(! VXSU,L@WP $¸D P $ DQ P·(U{ LY DSK(!
7.217. There he may eat food, (which has been prepared) by faithful, incorruptible (servants) who know the
(proper) time (for dining), which has been well examined (and hallowed) by sacred texts that destroy poison.
LY —(U{ $JG(] F $6\ VY5²9\DL> \DHM\HW LY —DLQ F U¤DLQ LQ\WDH [DU\HW VGD
7.218. Let him mix all his food with medicines (that are) antidotes against poison, and let him always be careful
to wear gems which destroy poison.
SU,L@WD! LÒ\] F #Q 9\MQ GN [8SQ(! YH D U>V]X­D! 6S]H\X! VXVPDLKWD!
7.219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with
fans, water, and perfumes.
#Y ¾\¤ NeY,5W \DQ ] LF1W\HW
7.221. When he has dined, he may divert himself with his wives in the harem; but when he has diverted himself,
he must, in due time, again think of the affairs of state.
$ON‰W] F VS=\HG{ $D\X[,\ SXQU{ MQP YDKQDLQ F VYD5L> ]ÒD^\D U>DLQ F
7.222. Adorned (with his robes of state), let him again inspect his fighting men, all his chariots and beasts of
burden, the weapons and accoutrements.

V;\D F SD6\ ]>X\DG{ $1WYH5=PLQ
]Ò W UK6\ $2\DL\QD F #Y ¾L>[,QD F FHLÐWP
7.223. Having performed his twilight-devotions, let him, well armed, hear in an inner apartment the doings of
those who make secret reports and of his spies.
J7YD N@D1WU 7Y $1\W VPQX`D3\ W MQP ¾LY]HG{ DHMQDZ F Ò,YWDH $1W!SXU SXQ!
7.224. But going to another secret apartment and dismissing those people, he may enter the harem, surrounded
by female (servants), in order to dine again.
W¥ XŒYD SXQ! LN LFW W8\5 DH (! ¾KL 5W! VLY]HW W \ZDNDOP L¢ÑHF F JWŠP!
7.225. Having eaten there something for the second time, and having been recreated by the sound of music, let
him go to rest and rise at the proper time free from fatigue.
#WL´[DQP $DLWÑHG{ $UDHJ! SLZY,SLW! $6Y6Z! VY5P #WW WX 7\H X LYLQ\DHM\HW
7.226. A king who is in good health must observe these rules; but, if he is indisposed, he may entrust all this
(business) to his servants.

Chapter 8
9\YKDUDQ LGf@XV WX ÂDÚ>(! VK SDLZ5Y! P·`(U{ PL·L ] F #Y LYQ,W! ¾LY]HW V DP
8.1. A king, desirous of investigating law cases, must enter his court of justice, preserving a dignified
demeanour, together with Brahmanas and with experienced councillors.
W¥ $V,Q! L6ZWDH YD $LS SDL>P 0\ GL@>P LYQ,W YH $ U>! S=\HW ND\D5L> NDL\5>DP
8.2. There, either seated or standing, raising his right arm, without ostentation in his dress and ornaments, let
him examine the business of suitors,
¾7\K GH]fÐ(] F ]DÒfÐ(] F KHWXL ! $ÐDG]VX PDJH5
X LQE­DLQ SZN{ SZN{
8.3. Daily (deciding) one after another (all cases) which fall under the eighteen titles (of the law) according to
principles drawn from local usages. and from the Institutes of the sacred law.
WH DP $D P ?>DGDQ LQ@HSDH $6YDLPLY‘\! V 8\ F VPX7ZDQ G¢6\ $QSNP5 F
8.4. Of those (titles) the first is the non-payment of debts, (then follow), (2) deposit and pledge, (3) sale without
ownership, (4) concerns among partners, and (5) resumption of gifts,
YHWQ6\ #Y FDGDQ VLYG] F 9\LW‘P! ‘\ LY‘\DQX]\DH LYYDG! 6YDLP SDO\DH!
8.5. (6) Non-payment of wages, (7) non-performance of agreements, (8) rescission of sale and purchase, (9)
disputes between the owner (of cattle) and his servants,
V,PDLYYDG[P5] F SDÇ \H G^IYDLFNH 6WH\ F VDKV F #Y Ò,V€K>P #Y F
8.6. (10) Disputes regarding boundaries, (11) assault and (12) defamation, (13) theft, (14) robbery and violence,
(15) adultery,
Ò, SX[PDH5
LY DJ] F 8WP $DÜ\ #Y F SGD1\ÐDG] #WDLQ 9\YKDUL6ZWDY K
8.7. (16) Duties of man and wife, (17) partition (of inheritance), (18) gambling and betting; these are in this
world the eighteen topics which give rise to lawsuits.
# X 6ZDQH X 8L\Ñ LYYDG FUWD Q>DP [P ]DÏWP $DLÍ7\ Ne\D5W ND\5LYLQ>5\P
8.8. Depending on the eternal law, let him decide the suits of men who mostly contend on the titles just
mentioned.
\GD 6Y\ Q Ne\D5W WX QSLW! ND\5G]5QP WGD LQ\XŸ-\DG{ LY´DV ÂDÚ> ND\5G]5QH
8.9. But if the king does not personally investigate the suits, then let him appoint a learned Brahmana to try
them.
VDH $6\ ND\D5L> VS=\HW VB\(U{ #Y L¥L U{ YW! V DP #Y ¾LY=\ $€ DP $DV,Q! L6ZW #Y YD
8.10. That (man) shall enter that most excellent court, accompanied by three assessors, and fully consider (all)
causes (brought) before the (king), either sitting down or standing.

\L6PQ GH]H LQ ,GL1W LY¾D YHGLYGV ¥\! UD`] F $L[N‰WDH LY´DQ ÂÚ>V WD V D LY¨!
8.11. Where three Brahmanas versed in the Vedas and the learned (judge) appointed by the king sit down, they
call that the court of (four-faced) Brahman.
[PDH5
LY­V 7Y $[PH5>
V D \¥ SLWÑWH ]/\ F $6\ Q N‰1WL1W LY­DV W¥ V DVG!
8.12. But where justice, wounded by injustice, approaches and the judges do not extract the dart, there (they
also) are wounded (by that dart of injustice).
V D YD Q ¾YHÐ9\ Y‹9\ YD VP¡VP $ÂXYQ LYÂXYQ YD $LS QUDH YLW LNL/E ,
8.13. Either the court must not be entered, or the truth must be spoken; a man who either says nothing or speaks
falsely, becomes sinful.
\¥ [PDH5
Û[PH5>
V7\ \¥ $QWHQ F K1\WH ¾H@PD>DQD KWDV W¥ V DVG!
8.14. Where justice is destroyed by injustice, or truth by falsehood, while the judges look on, there they shall
also be destroyed.
[P5 #Y KWDH KL1W [PDH5
U@LW UL@W! W6PDG{ [PDH5
Q K1W9\DH PD QDH [PDH5
KWDH Y[,W
8.15. ’Justice, being violated, destroys; justice, being preserved, preserves: therefore justice must not be
violated, lest violated justice destroy us.’
Y DH LK JYDQ [P5V W6\ \! NeÇWH ÛOP Y O W LY¨U{ GHYDV W6PDG{ [P Q ODHS\HW
8.16. For divine justice (is said to be) a bull (vrisha); that (man) who violates it (kurute ’lam) the gods consider
to be (a man despicable like) a Sudra (vrishala); let him, therefore, beware of violating justice.
#N #Y VX×G{ [PDH5
LQ[DQH $3\QX\DLW \! ]U,UH> VP QD] VY5P $1\¬i LK J›LW
8.17. The only friend who follows men even after death is justice; for everything else is lost at the same time
when the body (perishes).
SDGDH $[P56\ NWD5U SDG! VDL@>P ?›LW SDG! V DVG! VYD5Q SDGDH UDMDQP ?›LW
8.18. One quarter of (the guilt of) an unjust (decision) falls on him who committed (the crime), one quarter on
the (false) witness, one quarter on all the judges, one quarter on the king.
UDMD Y7\QHQDV WX PX&\1WH F V DVG! #QDH J›LW NWD5U LQ1GD $KDH5
\¥ LQ1 WH
8.19. But where he who is worthy of condemnation is condemned, the king is free from guilt, and the judges are
saved (from sin); the guilt falls on the perpetrator (of the crime alone).
MDLWPD¥ SM,Y, YD NDP 6\DG{ ÂDÚ>ÂXY! [P5¾Y‹D QSWHU{ Q ]8²! NZ FQ
8.20. A Brahmana who subsists only by the name of his caste (gati), or one who merely calls himself a
Brahmana (though his origin be uncertain), may, at the king’s pleasure, interpret the law to him, but never a
Sudra.

\6\ ]8²V WX NeÇWH UD`DH [P5LYYHFQP W6\ V,GLW WG{ UDÐ SH JD(U{ Y S=\W!
8.21. The kingdom of that monarch, who looks on while a Sudra settles the law, will sink (low), like a cow in a
morass.
\G{ UDÐ ]8² 8L\Ñ QDL6WND‘D1WP $L´MP LYQ=\7\D]X WW N‰7Ó ¨L 5@ 9\DL[S,LIWP
8.22. That kingdom where Sudras are very numerous, which is infested by atheists and destitute of twice-born
(inhabitants), soon entirely perishes, afflicted by famine and disease.
[PD5VQP $L[ÑD\ VY,W $š! VPDLKW! ¾>0\ ODHNSDOHB\! ND\5G]5QP $DU HW
8.23. Having occupied the seat of justice, having covered his body, and having worshipped the guardian deities
of the world, let him, with a collected mind, begin the trial of causes.
$Z5 $QZD5Y D( EX­iYD [P5 $[PD( 5 F NHYOD( Y>5‘PH> VYD5L> S=\HW ND\D5L> NDL\5>DP
8.24. Knowing what is expedient or inexpedient, what is pure justice or injustice, let him examine the causes of
suitors according to the order of the castes (varna).
EDÛ(U{ LY DY\HW LOš(U{ DYP $1WJ5W Q>DP 6YU Y>5 LšW $NDU(] F@X D FHLÐWHQ F
8.25. By external signs let him discover the internal disposition of men, by their voice, their colour, their
motions, their aspect, their eyes, and their gestures.
$DNDU(U{ LšW(U{ J7\D FHÐ\D DL WHQ F QH¥ Y LYNDU(] F JÛWH $1WJ5W PQ!
8.26. The internal (working of the) mind is perceived through the aspect, the motions, the gait, the gestures, the
speech, and the changes in the eye and of the face.
EDOGD\ $LGN LU.Z WDYG{ UDMD $QXSDO\HW \DYW V 6\DW VPDY¢DH \DYW F $W,W ](]Y!
8.27. The king shall protect the inherited (and other) property of a minor, until he has returned (from his
teacher’s house) or until he has passed his minority.
Y]D $SX¥DVX F #Y 6\DG{ U@> LQ NeODVX F SLW ÊWDVX F Ò, X LY[YD6Y $DWXUDVX F
8.28. In like manner care must be taken of barren women, of those who have no sons, of those whose family is
extinct, of wives and widows faithful to their lords, and of women afflicted with diseases.
M,Y1W,QD WX WDVD \H W¬i KUH\X! 6YED1[YD! WDQ L] \DW FD(UG^IHQ [DLP5N! SLZY,SLW!
8.29. A righteous king must punish like thieves those relatives who appropriate the property of such females
during their lifetime.
¾>Ð 6YDLPN LU.Z UDMD ¦\%G LQ[DS\HW $YD5N{ ¦\%GD¬i KUHW 6YDP, SUH> QSLWU{ KUHW
8.30. Property, the owner of which has disappeared, the king shall cause to be kept as a deposit during three
years; within the period of three years the owner may claim it, after (that term) the king may take it.
PP GP LW \DH Â8\DW VDH $QX\DH-\DH \ZDLYL[ VYD ÈS V2\DG,Q 6YDP, WG{ ²9\P $K5LW

8.31. He who says, ’This belongs to me,’ must be examined according to the rule; if he accurately describes the
shape, and the number (of the articles found) and so forth, (he is) the owner, (and) ought (to receive) that
property.
$YHG\DQDH QÐ6\ GH] NDO F W£YW! Y> ÈS ¾PD> F W7VP G^IP $K5LW
8.32. But if he does not really know the time and the place (where it was) lost, its colour, shape, and size, he is
worthy of a fine equal (in value) to the (object claimed).
$DGG,W $Z I{ DJ ¾QÐ $L[JWDQ QS! G]P ´DG] YD $LS VWD [P5P $QX6PUQ
8.33. Now the king, remembering the duty of good men, may take one-sixth part of property lost and afterwards
found, or one-tenth, or at least one-twelfth.
¾QÐ $L[JW ²9\ LWÑHG{ \X‹(U{ $L[LÑWP \DV W¥ FD(UDQ J},\DW WDQ UDMD HQ DW\HW
8.34. Property lost and afterwards found (by the king’s servants) shall remain in the keeping of (special)
officials; those whom the king may convict of stealing it, he shall cause to be slain by an elephant.
PPD\P LW \DH Â8\DQ LQL[ V7\HQ PDQY! W6\DGG,W I{ DJ UDMD ´DG]P #Y YD
8.35. From that man who shall truly say with respect to treasure-trove, ’This belongs to me,’ the king may take
one-sixth or one-twelfth part.
$QW WX YGQ G^I ! 6YLY¢6\ $]P $ÐPP W6\ #Y YD LQ[DQ6\ V2\\D $/S,\V,v NODP
8.36. But he who falsely says (so), shall be fined in one-eighth of his property, or, a calculation of (the value of)
the treasure having been made, in some smaller portion (of that).
LY´DV WX ÂDÚ>DH fÐ{YD S8Y5 SLQLKW LQL[P $]H WDH $3\DGG,W VY56\ $L[SLWU{ LK V!
8.37. When a learned Brahmana has found treasure, deposited in former (times), he may take even the whole (of
it); for he is master of everything.
\ WX S=\HQ LQL[ UDMD SXUD> LQLKW L@WD( W6PDG{ L´MHB\DH G£YD $[5P $[ NDH]H ¾YH]\HW
8.38. When the king finds treasure of old concealed in the ground let him give one half to Brahmanas and place
the (other) half in his treasury.
LQ[,QD WX SXUD>DQD [DW8QDP #Y F L@WD( $[5 DJ U@>DG{ UDMD 8PHU{ $L[SLWU{ LK V!
8.39. The king obtains one half of ancient hoards and metals (found) in the ground, by reason of (his giving)
protection, (and) because he is the lord of the soil.
GDW9\ VY5Y>H5B\DH
UD`D FD(U(U{ ×W [QP UDMD WG{ S\X¡DQ] FD(U6\ $½DHLW LNL/E P
8.40. Property stolen by thieves must be restored by the king to (men of) all castes (varna); a king who uses
such (property) for himself incurs the guilt of a thief.
MDLW MDQSGDQ [PD5Q ÍH>,[PD] F [P5LYW VP,Ø\ NeO[PD] F 6Y[P ¾LWSDG\HW

8.41. (A king) who knows the sacred law, must inquire into the laws of castes (gati), of districts, of guilds, and
of families, and (thus) settle the peculiar law of each.
6YDLQ NPD5L> NeYD5>D ©UH V1WDH $LS PDQYD! L¾\D YL1W ODHN6\ 6YH 6YH NP5^\YL6ZWD!
8.42. For men who follow their particular occupations and abide by their particular duty, become dear to people,
though they may live at a distance.
Q 7SDG\HW 6Y\ ND\ UDMD Q $3\6\ SXÇ ! Q F ¾DLSWP $1\HQ €VHG{ $Z NZ FQ
8.43. Neither the king nor any servant of his shall themselves cause a lawsuit to be begun, or hush up one that
has been brought (before them) by (some) other (man).
\ZD Q\7\V.SDW(U{ PJ6\ PJ\X! SGP Q\HW WZD $QXPDQHQ [P56\ QSLW! SGP
8.44. As a hunter traces the lair of a (wounded) deer by the drops of blood, even so the king shall discover on
which side the right lies, by inferences (from the facts).
V7\P $Z F VS=\HG{ $D7PDQP $Z VDL@>! GH] ÈS F NDO F 9\YKDULY[D( L6ZW!
8.45. When engaged in judicial proceedings he must pay full attention to the truth, to the object (of the dispute),
(and) to himself, next to the witnesses, to the place, to the time, and to the aspect.
VL¯U{ $DFLUW \W 6\DG{ [DLP5N(] F L´MDLWL ! WG{ GH] NeO MDW,QDP $LYÇ­ ¾N/S\HW
8.46. What may have been practised by the virtuous, by such twice-born men as are devoted to the law, that he
shall establish as law, if it be not opposed to the (customs of) countries, families, and castes (gati).
$[P>D5Z5LV­ Z5P ¢P>H5Q
FDHLGW! GDS\HG{ [LQN6\ $Z5P $[P>D5G{ LY DLYWP
8.47. When a creditor sues (before the king) for the recovery of money from a debtor, let him make the debtor
pay the sum which the creditor proves (to be due).
\(U{ \(U{ SD\(U{ $Z 6Y ¾D½X\DG{ ¢PL>5N! W(U{ W(U{ SD\(! VJÛ GDS\HG{ $[PL>5NP
8.48. By whatever means a creditor may be able to obtain possession of his property, even by those means may
he force the debtor and make him pay.
[PH5>
9\YKDUH> FOHQ $FLUWHQ F ¾\X‹ VD[\HG{ $Z S PHQ EOHQ F
8.49. By moral suasion, by suit of law, by artful management, or by the customary proceeding, a creditor may
recover property lent; and fifthly, by force.
\! 6Y\ VD[\HG{ $Z5P ¢P>DH5
$[PL>5NDW Q V UD`D $L \DH‹9\! 6YN VVD[\Q [QP
8.50. A creditor who himself recovers his property from his debtor, must not be blamed by the king for retaking
what is his own.
$ZH5
$S9\\PDQ WX NU>HQ LY DLYWP GDS\HG{ [LQN6\ $Z G^IOH] F ]L‹W!
8.51. But him who denies a debt which is proved by good evidence, he shall order to pay that debt to the
creditor and a small fine according to his circumstances.

$SÙYH $[P>56\ GHLK 7\X‹6\ VVLG $L \DH‹D LG]HG{ GH=\ NU> YD $1\G{ L¬]HW
8.52. On the denial (of a debt) by a debtor who has been required in court to pay it, the complainant must call (a
witness) who was present (when the loan was made), or adduce other evidence.
$GH=\ \] F LG]LW LQLG5=\ $SÙbWH F \! \] F $[U ¢UDQ $ZD5Q LYJ,WDQ Q $YEX;\WH
8.53. (The plaintiff) who calls a witness not present at the transaction, who retracts his statements, or does not
perceive that his statements (are) confused or contradictory;
$SLG=\ $SGH=\ F SXQU{ \V 7Y $S[DYLW V0\N{ ¾L>LKW F $Z SÐ! VQ Q $L Q1GLW
8.54. Or who having stated what he means to prove afterwards varies (his case), or who being questioned on a
fact duly stated by himself does not abide by it;
$V D \H VDL@L ] F GH]H V D WH LPZ! LQÇ&\PDQ ¾Ì F Q ›HG{ \] F $LS LQ SWHW
8.55. Or who converses with the witnesses in a place improper for such conversation; or who declines to answer
a question, properly put, or leaves (the court);
Â8LK 7\X‹] F Q Â8\DG{ ‹ F Q LY DY\HW Q F S8Y5 $SU LY DW W6PDG{ $ZD5W V K,\WH
8.56. Or who, being ordered to speak, does not answer, or does not prove what he has alleged; or who does not
know what is the first (point), and what the second, fails in his suit.
VDL@>! VL1W PH7\XŒYD LG] 7\X‹DH LG]HQ Q \! [P56Z! NDU>(U{ #W(U{ K,Q WP $LS LQLG5]HW
8.57. Him also who says ’I have witnesses,’ and, being ordered to produce them, produces them not, the judge
must on these (same) grounds declare to be non-suited.
$L \DH‹D Q FHG{ Â8\DG{ E;\DH G^I ] F [P5W! Q FHW L¥S@DW ¾Â8\DG{ [P ¾LW SUDLMW!
8.58. If a plaintiff does not speak, he may be punished corporally or fined according to the law; if (a defendant)
does not plead within three fortnights, he has lost his cause.
\DH \DYW LQÙbY,W $Z LP:\D \DYLW YD YGHW WD( QSH> Û[P5`D( GD3\DH WG{L´JX> GPP
8.59. In the double of that sum which (a defendant) falsely denies or on which (the plaintiff) falsely declares,
shall those two (men) offending against justice be fined by the king.
SÐDH $S9\\PDQV WX N‰W $Y6ZDH [Q #L >D ¦\YU(! VDL@L U{ D9\DH QS ÂDÚ>VLQ[D(
8.60. (A defendant) who, being brought (into court) by the creditor, (and) being questioned, denies (the debt),
shall be convicted (of his falsehood) by at least three witnesses (who must depose) in the presence of the
Brahmana (appointed by) the king.
\Df]D [LQL ! ND\D5 9\YKDUH X VDL@>! WDf]DQ V¾YØ\DLP \ZD YD&\P ?W F W(!
8.61. I will fully declare what kind of men may be made witnesses in suits by creditors, and in what manner
those (witnesses) must give true (evidence).

JLK>! SXL¥>DH PD(OD! @¥ LY= ]8² \DHQ\! $:\X5‹D!
VDØ\P $K5L1W Q \H NH LFG{ $QDSLG
8.62. Householders, men with male issue, and indigenous (inhabitants of the country, be they) Kshatriyas,
Vaisyas, or Sudras, are competent, when called by a suitor, to give evidence, not any persons whatever (their
condition may be) except in cases of urgency.
$D»D! VYH5
X Y>H5
X ND\D5! ND\H5
X VDL@>! VY5[P5LYGDH $OX%[D LYSU,WDV WX YM5\HW
8.63. Trustworthy men of all the (four) castes (varna) may be made witnesses in lawsuits, (men) who know
(their) whole duty, and are free from covetousness; but let him reject those (of an) opposite (character).
Q $Z5VEL1[QDH Q $»D Q VKD\D Q Y(LU>! Q fÐGDH D! NW59\D Q 9\D;\DWD5 Q ©L WD!
8.64. Those must not be made (witnesses) who have an interest in the suit, nor familiar (friends), companions,
and enemies (of the parties), nor (men) formerly convicted (of perjury), nor (persons) suffering under (severe)
illness, nor (those) tainted (by mortal sin).
Q VD@, QSLW! ND\DH5
Q NDÇN Ne],OYD( Q ÍDHL¥\DH Q LOš6ZDH Q VšHB\DH LYLQJ5W!
8.65. The king cannot be made a witness, nor mechanics and actors, nor a: Srotriya, nor a student of the Veda,
nor (an ascetic) who has given up (all) connexion (with the world),
Q $;\[,QDH Q Y‹9\DH Q G6\XU{ Q LYNP5N‰W Q Y­DH Q L]]XU{ Q #NDH Q $17\DH Q LYNO L1²\!
8.66. Nor one wholly dependent, nor one of bad fame, nor a Dasyu, nor one who follows forbidden occupations,
nor an aged (man), nor an infant, nor one (man alone), nor a man of the lowest castes, nor one deficient in
organs of sense,
Q $WDH5
Q P¢DH Q 1P¢DH Q @XW W >D SS,LIW! Q ÍPDWDH5
Q NDPDWDH5
Q ‘e­DH Q $LS W6NU!
8.67. Nor one extremely grieved, nor one intoxicated, nor a madman, nor one tormented by hunger or thirst, nor
one oppressed by fatigue, nor one tormented by desire, nor a wrathful man, nor a thief.
Ò,>D VDØ\ LÒ\! Ne\X5U{
L´MDQD Vf]D L´MD! ]8²D] F V1W! ]8²D>DP $17\DQDP $17\ \DHQ\!
8.68. Women should give evidence for women, and for twice-born men twice-born men (of the) same (kind),
virtuous Sudras for Sudras, and men of the lowest castes for the lowest.
$QX DY, WX \! N] LFW Ne\D5W VDØ\ LYYDLGQDP $1WYH5=P1\U^\H
YD ]U,U6\ $LS F $7\\H
8.69. But any person whatsoever, who has personal knowledge (of an act committed) in the interior apartments
(of a house), or in a forest, or of (a crime causing) loss of life, may give evidence between the parties.
LÒ\D $3\V DYH ND\ EDOHQ 6ZLYUH> YD L] \H> E1[XQD YD $LS GDVHQ WNHQ YD
8.70. On failure (of qualified witnesses, evidence) may given (in such cases) by a woman, by an infant, by an
aged man, by a pupil, by a relative, by a slave, or by a hired servant.
EDO Y­ $WXUD>D F VDØ\H X YGWD P D MDQ,\DG{ $L6ZUD YDFP L7V‹ PQVD WZD
8.71. But the (judge) should consider the evidence of infants, aged and diseased men, who (are apt to) speak
untruly, as untrustworthy, likewise that of men with disordered minds.

VDKVH X F VYH5
X 6WH\ V€K>H X F YD* G^I\DH] F SDÇ \H Q SU,@HW VDL@>!
8.72. In all cases of violence, of theft and adultery, of defamation and assault, he must not examine the
(competence of) witnesses (too strictly).
EÕ7Y SLUJ},\DW VDL@´([H QUDL[S! VPH X WX JX> 7N‰ÐDQ JXL>´([H L´MDH¢PDQ
8.73. On a conflict of the witnesses the king shall accept (as true) the evidence of the) majority; if (the
conflicting parties are) equal in number, (that of) those distinguished by good qualities; on a difference between
(equally) distinguished (witnesses, that of) the best among the twice-born.
VP@G]5QDW VDØ\ ÍY>DF F #Y LV;\LW W¥ V7\ ÂXYQ VD@, [P5 $ZD5B\D Q K,\WH
8.74. Evidence in accordance with what has actually been seen or heard, is admissible; a witness who speaks
truth in those (cases), neither loses spiritual merit nor wealth.
VD@, fÐ ÍXWDG{ $1\G{ LYÂXY¸ $D\5VVLG $YD { QUNP $B\HLW ¾H7\ 6YJD5F F K,\WH
8.75. A witness who deposes in an assembly of honourable men (Arya) anything else but what he has seen or
heard, falls after death headlong into hell and loses heaven.
\¥ $LQE­DH $S,@HW ]>X\DG{ YD $LS LN FQ SÐV W¥ $LS WG{ Â8\DG{ \ZDfÐ \ZDÍXWP
8.76. When a man (originally) not appointed to be a witness sees or hears anything and is (afterwards) examined
regarding it, he must declare it (exactly) as he saw or heard it.
#NDH $OX%[V WX VD@, 6\DG{ EÜi\! ]X&\DH $LS Q LÒ\! Ò,EX­HU{ $L6ZU7YDW WX GDH (] F $1\H $LS \H
YWD!
8.77. One man who is free from covetousness may be (accepted as) witness; but not even many pure women,
because the understanding of females is apt to waver, nor even many other men, who are tainted with sin.
6Y DYHQ #Y \G{ Â8\XV WG{ €DÛ 9\DYKDLUNP $WDH \G{ $1\G{ LYÂ8\XU{ [PD5Z WG{ $SDZ5NP
8.78. What witnesses declare quite naturally, that must be received on trials; (depositions) differing from that,
which they make improperly, are worthless for (the purposes of) justice.
V D1W! VDL@>! ¾D»DQ $LZ5 ¾7\LZ5 VLQ[D( ¾DI{LYYDNDH $QX\X¡,W LYL[QD $QHQ VD17Y\Q
8.79. The witnesses being assembled in the court in the presence of the plaintiff and of the defendant, let the
judge examine them, kindly exhorting them in the following manner:
\G{ ´\DHU{ $Q\DHU{ YH7Z ND\H5
$L6P] FHLÐW LPZ! WG{ Â8W VY V7\HQ \X PDN Û¥ VDL@WD
8.80. ’What ye know to have been mutually transacted in this matter between the two men before us, declare all
that in accordance with the truth; for ye are witnesses in this (cause).
V7\ VDØ\H ÂXYQ VD@, ODHNDQ $D½DH7

VDØ\H $QW YGQ SD](U{ E;\WH YDÇ>(U{ ]P LYY]! ]WP $DMDW,V W6PDW VDØ\ YGHG{ ?WP
8.82. ’He who gives false evidence is firmly bound by Varuna’s fetters, helpless during one hundred existences;
let (men therefore) give true evidence.
V7\HQ S8\WH VD@, [P5! V7\HQ Y[5WH W6PDW V7\ LK Y‹9\ VY5Y>H5
X VDL@L !
8.83. ’By truthfulness a witness is purified, through truthfulness his merit grows, truth must, therefore, be
spoken by witnesses of all castes (varna).
$D7PD #Y ÛD7PQ! VD@, JLWU{ $D7PD WZD $7PQ! PD $YP6ZD! 6YP $D7PDQ Q>D VDL@>P ¢PP
8.84. ’The Soul itself is the witness of the Soul, and the Soul is the refuge of the Soul; despise not thy own Soul,
the supreme witness of men.
P1\1WH Y( SDSN‰WDH Q N] LFW S=\LW LW Q! WDV WX GHYD! ¾S=\L1W 6Y6\ #Y $1WUS8Ç !
8.85. ’The wicked, indeed, say in their hearts, "Nobody sees us;" but the gods distinctly see them and the male
within their own breasts.
D(U{ 8LPU{ $DSDH ×G\ F1² $N5 $L” \P $LQOD! UDL¥! V;\H F [P5] F Y¢`D! VY5GHLKQDP
8.86. ’The sky, the earth, the waters, (the male in) the heart, the moon, the sun, the fire, Yama and the wind, the
night, the two twilights, and justice know the conduct of all corporeal beings.’
GHY ÂDÚ>VDLQ;\H VDØ\ S›HG{ ?W L´MDQ G { PXRDQ ¾D { PXRDQ YD S8YD5}H Y( ]XLF! ]XF,Q
8.87. The (judge), being purified, shall ask in the forenoon the twice-born (witnesses) who (also have been)
purified, (and stand) facing the north or the east, to give true evidence in the presence of (images of) the gods
and of Brahmanas.
Â8LK LW ÂDÚ> S›HW V7\ Â8LK LW SDLZ5YP JDH E,M ND Q(U{ Y(=\ ]8² VY( 5V WX SDWN(!
8.88. Let him examine a Brahmana (beginning with) ’Speak,’ a Kshatriya (beginning with) ’Speak the truth,’ a
Vaisya (admonishing him) by (mentioning) his kine, grain, and gold, a Sudra (threatening him) with (the guilt
of) every crime that causes loss of caste;
ÂÚ—DH \H 6PWD ODHND \H F Ò, EDO DLWQ! LP¥²bK! N‰W —6\ WH WH 6\XU{ ÂXYWDH P D
8.89. (Saying), ’Whatever places (of torment) are assigned (by the sages) to the slayer of a Brahmana, to the
murderer of women and children, to him who betrays a friend, and to an ungrateful man, those shall be thy
(portion), if thou speakest falsely.
M1P¾ LW \W LN LFW SX^\ ² 7Y\D N‰WP WW WH VY ]XQDH J›HG{ \LG Â8\DV 7YP $1\ZD
8.90. ’(The reward) of all meritorious deeds which thou, good man, hast done since thy birth, shall become the
share of the dogs, if in thy speech thou departest from the truth.
#NDH $KP $L6P 7\D7PDQ \V 7Y N/\D> P1\VH LQ7\ L6ZWV WH × H SX^\ SDS L@WD PXLQ!

8.91. ’If thou thinkest, O friend of virtue, with respect to thyself, "I am alone," (know that) that sage who
witnesses all virtuous acts and all crimes, ever resides in thy heart.
\PDH Y(Y6YWDH GHYDH \V WY # ×LG L6ZW! WHQ FHG{ $LYYDGV WH PD JšD PD NeÈQ JP!
8.92. ’If thou art not at variance with that divine Yama, the son of Vivasvat, who dwells in thy heart, thou
needest neither visit the Ganges nor the (land of the) Kurus.
Q”DH PX^I! NSDOHQ F L @DZ,5 @XW LSSDLVW! $1[! ]¥XNeO J›HG{ \! VDØ\P $QW YGHW
8.93. ’Naked and shorn, tormented with hunger and thirst, and deprived of sight, shall the man who gives false
evidence, go with a potsherd to beg food at the door of his enemy.
$YD. L]UDV WP6\1[H LNL/E , QUN ÊMHW \! ¾Ì LYWZ Â8\DW SÐ! VQ [P5LQË\H
8.94. ’Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial
inquiry answers one question falsely.
$1[DH P76\DQ Y $ÌDLW V QU! N^TN(! VK \DH D WH $Z5Y(N/\P $¾7\@ V D JW!
8.95. ’That man who in a court (of justice) gives an untrue account of a transaction (or asserts a fact) of which
he was not an eye-witness, resembles a blind man who swallows fish with the bones.
\6\ LY´DQ LK YGW! @H¥`DH Q $L ]WH W6PDQ Q GHYD! ÍH\DV ODHNH $1\ SXÇ LY¨!
8.96. ’The gods are acquainted with no better man in this world than him, of whom his conscious Soul has no
distrust, when he gives evidence.
\DYWDH ED1[YDQ \L6PQ KL1W VDØ\H $QW YGQ WDYW! V2\\D WL6PQ ]>X VD(0\ $QXS8Y5]!
8.97. ’Learn now, O friend, from an enumeration in due order, how many relatives he destroys who gives false
evidence in several particular cases.
S S]X $QWH KL1W G] KL1W JYDQWH ]WP $ÏDQWH KL1W VKÔ SXÇ DQWH
8.98. ’He kills five by false Testimony regarding (small) cattle, he kills ten by false testimony regarding kine, he
kills a hundred by false evidence concerning horses, and a thousand by false evidence concerning men.
KL1W MDWDQ $MDWD] F LKU^\DZH5
$QW YGQ VY 8LP $QWH KL1W PD 6P 8LP $QW YG,!
8.99. ’By speaking falsely in a cause regarding gold, he kills the born and the unborn; by false evidence
concerning land, he kills everything; beware, therefore, of false evidence concerning land.
$3VX 8LPYG{ 7\DÕ! Ò,>D DHJH F P(ZXQH $ÀH X F #Y U¤H X VYH5
Y $=PP\H X F
8.100. ’They declare (false evidence) concerning water, concerning the carnal enjoyment of women, and
concerning all gems, produced in water, or consisting of stones (to be) equally (wicked) as a lie concerning
land.
#WDQ GDH DQ $YHØ\ 7Y VYD5Q $QW D >H \ZDÍXW \ZDfÐ VY5P #Y $¡VD YG

8.101. ’Marking well all the evils (which are produced) by perjury, declare thou openly everything as (thou hast)
heard or seen (it).’
JDHU@NDQ YDL>LMNDV WZD NDÇ Ne],OYDQ ¾H \DQ YD[X5L
ND] F #Y LY¾DQ ]8²YG{ $DFUHW
8.102. Brahmanas who tend cattle, who trade, who are mechanics, actors (or singers), menial servants or
usurers, the (judge) shall treat like Sudras.
WG{ YGQ [P5WDH $ZH5
X MDQ¸ $3\1D \¥ ?W ‹D( YHG{ Y[! W¥ Y‹9\P $QW W¬i LK V7\DG{ LYL] \WH
8.104. Whenever the death of a Sudra, of a Vaisya, of a Kshatriya, or of a Brahmana would be (caused) by a
declaration of the truth, a falsehood may be spoken; for such (falsehood) is preferable to the truth.
YD& G(Y7\(] F FÇL U{ \MHUV WH VU6YW,P $QW6\ #QVV W6\ NeYD5>D LQ N‰LW SUDP
8.105. Such (witnesses) must offer to Sarasvati oblations of boiled rice (karu) which are sacred to the goddess
of speech, (thus) performing the best penance in order to expiate the guilt of that falsehood.
Nˆ PD^I(U{ YD $LS MXÕ\DG{ WP $”D( \ZDLYL[ G{ 7\FD YD YDÇ^\D WFHQ $3 G(YWHQ YD
8.106. Or such (a witness) may offer according to the rule, clarified butter in the fire, reciting the Kushmanda
texts, or the Rik, sacred to Varuna, ’Untie, O Varuna, the uppermost fetter,’ or the three verses addressed to the
Waters.
L¥S@DG{ $ÂXYQ VDØ\P ?>DLG X QUDH $ JG! Wf> ¾D½X\DW VY G]E1[ F VY5W!
8.107. A man who, without being ill, does not give evidence in (cases of) loans and the like within three
fortnights (after the summons), shall become responsible for the whole debt and (pay) a tenth part of the whole
(as a fine to the king).
\6\ f=\HW V»DKDG{ ‹ YD.\6\ VDL@>! UDHJDH $L”U{ `DLWPU>P ?> GD3\DH GP F V!
8.108. The witness to whom, within seven days after he has given evidence, happens (a misfortune through)
sickness, a fire, or the death of a relative, shall be made to pay the debt and a fine.
$VDL@NH X 7Y $ZH5
X LPZDH LYYDGPDQ\DH! $LY1GV W£YW! V7\ ]SZHQ $LS O0 \HW
8.109. If two (parties) dispute about matters for which no witnesses are available, and the (judge) is unable to
really ascertain the truth, he may cause it to be discovered even by an oath.
PKL 5L ] F GHY(] F ND\D5Z ]SZD! N‰WD! YLVÑ] F $LS ]SZ ]HSH S(MYQH QSH
8.110. Both by the great sages and the gods oaths have been taken for the purpose of (deciding doubtful)
matters; and Vasishtha even swore an oath before king (Sudas), the son of Pigavana.
Q YZD ]SZ Ne\D5W 6Y/SH $3\ZH5
QUDH EX[! YZD LK ]SZ NeY5Q ¾H7\ F K F Q=\LW

8.111. Let no wise man swear an oath falsely, even in a trifling matter; for he who swears an oath falsely is lost
in this (world) and after death.
NDLPQ, X LYYDKH X JYD Ø\H WZD 1[QH ÂDÚ> $B\XSS¢D( F ]SZH Q $L6W SDWNP
8.112. No crime, causing loss of caste, is committed by swearing (falsely) to women, the objects of one’s desire,
at marriages, for the sake of fodder for a cow, or of fuel, and in (order to show) favour to a Brahmana.
V7\HQ ]DS\HG{ LY¾ @L¥\ YDKQ $\X[(! JDH E,M ND Q(U{ Y(=\ ]8² VY( 5V WX SDWN(!
8.113. Let the (judge) cause a Brahmana to swear by his veracity, a Kshatriya by his chariot or the animal he
rides on and by his weapons, a Vaisya by his kine, grain, and gold, and a Sudra by (imprecating on his own
head the guilt) of all grievous offences (pataka).
$L” YD $KDU\HG{ #QP $3VX F #Q LQPœ\HW SX¥ GDU6\ YD $3\HQ L]UDLV 6S]5\HW SZN{
8.114. Or the (judge) may cause the (party) to carry fire or to dive under water, or severally to touch the heads
of his wives and children.
\P ­DH Q GK7\L”U{ $DSDH Q 1Pœ\L1W F Q F $LW5P ?›LW L@¾ V `H\! ]SZH ]XLF!
8.115. He whom the blazing fire burns not, whom the water forces not to come (quickly) up, who meets with no
speedy misfortune, must be held innocent on (the strength of) his oath.
Y7V6\ ÛL ]6W6\ SXUD ÄD¥D \Y,\VD Q $L”U{ GGDK UDHP $LS V7\HQ MJW! 6S]!
8.116. For formerly when Vatsa was accused by his younger brother, the fire, the spy of the world, burned not
even a hair (of his) by reason of his veracity.
\L6PQ \L6PQ LYYDGH WX ND(TVDØ\ N‰W YHW WW WW ND\ LQYWH5W
N‰W F $3\N‰W YHW
8.117. Whenever false evidence has been given in any suit, let the (judge) reverse the judgment, and whatever
has been done must be (considered as) undone.
ODH DW PDHKDG{ \DW P(¥DW NDPDW ‘DH[DW WZD #Y F $`DQDG{ EDO DYDW F VDØ\ LYWZP
&\WH
8.118. Evidence (given) from covetousness, distraction, terror, friendship, lust, wrath, ignorance, and
childishness is declared (to be) invalid.
# DP $1\WPH 6ZDQH \! VDØ\P $QW YGHW W6\ G^ILY]H DV WX ¾YØ\D0\QXS8Y5]!
8.119. I will propound in (due) order the particular punishments for him who gives false evidence from any one
of these motives.
ODH DW VKÔ G^I V WX PDHKDW S8Y WX VDKVP \DG{ ´D( P;\PD( G^ID( P(¥DW S8Y FWXJX5>P
8.120. (He who commits perjury) through covetousness shall be fined one thousand (panas), (he who does it)
through distraction, in the lowest amercement; (if a man does it) through fear, two middling amercements shall
be paid as a fine, (if he does it) through friendship, four times the amount of the lowest (amercement).

NDPDG{ G]JX> S8Y ‘DH[DW WX L¥JX> SUP $`DQDG{ ´H ]WH S8>H5
EDLO=\DW ]WP #Y WX
8.121. (He who does it) through lust, (shall pay) ten times the lowest amercement, but (he who does it) through
wrath, three times the next (or second amercement); (he who does it) through ignorance, two full hundreds, but
(he who does it) through childishness, one hundred (panas).
#WDQ $DÕ! ND(TVDØ\H ¾DH‹DQ G^IDQ PQ,L L ! [P56\ $9\L FDUDZ5P $[P5LQ\PD\ F
8.122. They declare that the wise have prescribed these fines for perjury, in order to prevent a failure of justice,
and in order to restrain injustice.
ND(TVDØ\ WX NeYD5>DV ¥,Q Y>D5Q [DLP5NDH QS! ¾YDV\HG{ G^IL\7YD ÂDÚ> WX LYYDV\HW
8.123. But a just king shall fine and banish (men of) the three (lower) castes (varna) who have given false
evidence, but a Brahmana he shall (only) banish.
G] 6ZDQDLQ G^I6\ PQX! 6Y\ XYDH $ÂY,W L¥ X Y>H5
X \DLQ 6\XU{ $@WDH ÂDÚ>DH ÊMHW
8.124. Manu, the son of the Self-existent (Svayambhu), has named ten places on which punishment may be
(made to fall) in the cases of the three (lower) castes (varna); but a Brahmana shall depart unhurt (from the
country).
S6ZP GU LMÜD K6WD( SDGD( F S PP F@XU{ QDVD F N>D( 5 F [Q GHKV WZD #Y F
8.125. (These are) the organ, the belly, the tongue, the two hands, and fifthly the two feet, the eye, the nose, the
two ears, likewise the (whole) body.
$QXE1[ SLU`D\ GH] NDOD( F W£YW! VDU $SUD[DH F $ODH.\ G^I G^I H X SDW\HW
8.126. Let the (king), having fully ascertained the motive, the time and place (of the offence), and having
considered the ability (of the criminal to suffer) and the (nature of the) crime, cause punishment to fall on those
who deserve it.
$[P5G^IQ ODHNH \]DH— N,LW5QD]QP $6Y*\ F SU¥ $LS W6PDW WW SLUYM5\HW
8.127. Unjust punishment destroys reputation among men, and fame (after death), and causes even in the next
world the loss of heaven; let him, therefore, beware of (inflicting) it.
$G^I DQ G^I\Q UDMD G^I D] F #Y $3\G^I\Q $\]DH PKG{ $D½DHLW QUN F #Y J›LW
8.128. A king who punishes those who do not deserve it, and punishes not those who deserve it, brings great
infamy on himself and (after death) sinks into hell.
YD*G^I ¾ZP Ne\D5G{ L[*G^I WGQ1WUP WW,\ [QG^I WX Y[G^IP $W! SUP
8.129. Let him punish first by (gentle) admonition, afterwards by (harsh) reproof, thirdly by a fine, after that by
corporal chastisement.
Y[HQ $LS \GD 7Y #WDQ LQ€K,WX Q ] e\DW WGD # X VY5P $3\HWW ¾\X¡,W FWXÐ\P
8.130. But when he cannot restrain such (offenders) even by corporal punishment, then let him apply to them
even all the four (modes cojointly).

ODHNV9\YKDUDZ \D! V`D! ¾LZWD XLY WDÆ È3\ VXY>D5QD WD! ¾YØ\D0\]H W!
8.131. Those technical names of (certain quantities of) copper, silver, and gold, which are generally used on
earth for the purpose of business transactions among men, I will fully declare.
MDOD1WUJWH DQD( \W V8ØP f=\WH UM! ¾ZP WW ¾PD>DQD ¥VUH>X ¾F@WH
8.132. The very small mote which is seen when the sun shines through a lattice, they declare (to be) the least of
(all) quantities and (to be called) a trasarenu (a floating particle of dust).
¥VUH>YDH $ÐD( LY`H\D LO@D #ND SLUPD>W! WD UDMV 5SV LWÔV WH ¥\DH JD(UV 5S!
8.133. Know (that) eight trasarenus (are equal) in bulk (to) a liksha (the egg of a louse), three of those to one
grain of black mustard (ragasarshapa), and three of the latter to a white mustard-seed.
V 5SD! I{ \YDH P;\V L¥\Y 7Y #NN‰ >OP S N‰ >ONDH PD V WH VXY>5V WX DHI]
8.134. Six grains of white mustard are one middle-sized barley-corn, and three barley-corns one krishnala
(raktika, or gunga-berry); five krishnalas are one masha (bean), and sixteen of those one suvarna.
SO VXY>D5] F7YDU! SODLQ [U> G] ´H N‰ >OH VP[WH LY`H\DH UD(3\PD N!
8.135. Four suvarnas are one pala, and ten palas one dharana; two krishnalas (of silver), weighed together, must
be considered one mashaka of silver.
WH DHI] 6\DG{ [U> SXUD>] F #Y UDMW! ND D5S>V WX LY`H\V WDLÆN! NDL 5N! S>!
8.136. Sixteen of those make a silver dharana, or purana; but know (that) a karsha of copper is a karshapana, or
pana.
[U>DLQ G] `H\! ]WPDQV WX UDMW! FWX!VD(YL>5NDH LQ NDH LY`H\V WX ¾PD>W!
8.137. Know (that) ten dharanas of silver make one satamana; four suvarnas must be considered (equal) in
weight to a nishka.
S>DQD ´H ]WH VD[H5
¾ZP! VDKV! 6PW! P;\P! S LY`H\! VKÔ 7Y #Y F ¢P!
8.138. Two hundred and fifty panas are declared (to be) the first (or lowest) amercement, five (hundred) are
considered as the mean (or middlemost), but one thousand as the highest.
?>H GH\H ¾LW`DWH S N ]WP $K5LW $SÙYH WG{L´JX> WQ PQDHU{ $QX]DVQP
8.139. A debt being admitted as due, (the defendant) shall pay five in the hundred (as a fine), if it be denied (and
proved) twice as much; that is the teaching of Manu.
YLVÑLYLKWD YL­ VMHG{ LY¢LYYL[5Q,P $],LW DJ J},\DQ PDVDG{ YD[X5L
N! ]WH
8.140. A money-lender may stipulate as an increase of his capital, for the interest, allowed by Vasishtha, and
take monthly the eightieth part of a hundred.
L´N ]W YD J},\DW VWD [P5P $QX6PUQ L´N ]W LK J}DQDH Q Y7\Z5LNL/E ,

8.141. Or, remembering the duty of good men, he may take two in the hundred (by the month), for he who takes
two in the hundred becomes not a sinner for gain.
L´N L¥N FWX N F S N F ]W VPP PDV6\ YL­ J},\DG{ Y>D5QDP $QXS8Y5]!
8.142. Just two in the hundred, three, four, and five (and not more), he may take as monthly interest according
to the order of the castes (varna).
Q 7Y #Y $[D( V SNDUH ND(V,G,v YL­P $D½X\DW Q F $[H! NDOVUDH[DW LQVJDH5
$L6W Q LY‘\!
8.143. But if a beneficial pledge (i.e. one from which profit accrues, has been given), he shall receive no interest
on the loan; nor can he, after keeping (such) a pledge for a very long time, give or sell it.
Q DH‹9\DH EODG{ $DL[U{ X¡DQDH YL­P 7VMHW P8/\HQ WDH \HF F #QP $DL[6WHQDH $1\ZD YHW
8.144. A pledge (to be kept only) must not be used by force, (the creditor), so using it, shall give up his (whole)
interest, or, (if it has been spoilt by use) he shall satisfy the (owner) by (paying its) original price; else he
commits a theft of the pledge.
$DL[] F SLQL[] F D( Q NDOD7\\P $K5W! $YKD\D( 5 YHWD WD( G, 5NDOP $YL6ZWD(
8.145. Neither a pledge nor a deposit can be lost by lapse of time; they are both recoverable, though they have
remained long (with the bailee).
V¾,7\D X-\PDQDLQ Q Q=\1W
8.146. Things used with friendly assent, a cow, a camel, a riding-horse, and (a beast) made over for breaking in,
are never lost (to the owner).
\W LN LFG{ G]Y D5L> VLQ[D( ¾H@WH [Q, X-\PDQ SU(V W8 >,v Q V WW O%[XP $K5LW
8.147. (But in general) whatever (chattel) an owner sees enjoyed by others during ten years, while, though
present, he says nothing, that (chattel) he shall not recover.
$MI] FHG{ $SDHJ^IDH LY \H F $6\ X-\WH ” WG{ 9\YKDUH> DH‹D WG{ ²9\P $K5LW
8.148. If (the owner is) neither an idiot nor a minor and if (his chattel) is enjoyed (by another) before his eyes, it
is lost to him by law; the adverse possessor shall retain that property.
$DL[! V,PD EDO[Q LQ@HS SLQL[! LÒ\! UDM6Y ÍDHL¥\6Y F Q DHJHQ ¾>=\LW
8.149. A pledge, a boundary, the property of infants, an (open) deposit, a sealed deposit, women, the property of
the king and the wealth of a Srotriya are not lost in consequence of (adverse) enjoyment.
\! 6YDLPQD $QQX`DWP $DL[ 8rH $LYF@>! WHQ $[5YL­U{ PDH‹9\D W6\ DHJ6\ LQ N‰LW!
8.150. The fool who uses a pledge without the permission of the owner, shall remit half of his interest, as a
compensation for (such) use.

NeV,GYL­U{ ´(JX^\ Q $7\HLW VN‰G{ $D×WD [D1\H VGH OYH YDÛH Q $LW‘DPLW S WDP
8.151. In money transactions interest paid at one time (not by instalments) shall never exceed the double (of the
principal); on grain, fruit, wool or hair, (and) beasts of burden it must not be more than five times (the original
amount).
N‰WDQXVDUDG{ $L[ND 9\LWLU‹D Q LV;\LW NeV,GSZP $DÕV W S N ]WP $K5LW
8.152. Stipulated interest beyond the legal rate, being against (the law), cannot be recovered; they call that a
usurious way (of lending); (the lender) is (in no case) entitled to (more than) five in the hundred.
Q $LW VDY7VU,v YL­ Q F $fÐD SXQU{ KUHW F‘YL­! NDOYL­! NDLUWD NDL\ND F \D
8.153. Let him not take interest beyond the year, nor such as is unapproved, nor compound interest, periodical
interest, stipulated interest, and corporal interest.
?> GDWXP $]‹DH \! NWX5P
›HW SXQ! L‘\DP V G£YD LQLM5WD YL­ NU> SLUYW5\HW
8.154. He who, unable to pay a debt (at the fixed time), wishes to make a new contract, may renew the
agreement, after paying the interest which is due.
$G]5L\7YD W¥ #Y LKU^\ SLUYW5\HW \DYW, V YHG{ YL­V WDYW,v GDWXP $K5LW
8.155. If he cannot pay the money (due as interest), he may insert it in the renewed (agreement); he must pay as
much interest as may be due.
F‘YL­ VPDÈ)DH GH] NDO9\YL6ZW! $LW‘DPQ GH] NDOD( Q W7 OP $YD½X\DW
8.156. He who has made a contract to carry goods by a wheeled carriage for money and has agreed to a certain
place or time, shall not reap that reward, if he does not keep to the place and the time (stipulated).
VPX²\DQNe]OD GH] NDO $Z5GL]5Q! 6ZDS\L1W WX \D YL­ VD W¥ $L[JP ¾LW
8.157. Whatever rate men fix, who are expert in sea-voyages and able to calculate (the profit) according to the
place, the time, and the objects (carried), that (has legal force) in such cases with respect to the payment (to be
made).
\DH \6\ ¾LW 8V LWÑHG{ G]5QD\ K PDQY! $G]5\Q V W W6\ ¾\›HW 6Y[QDG{ ?>P
8.158. The man who becomes a surety in this (world) for the appearance of a (debtor), and produces him not,
shall pay the debt out of his own property.
¾DLW D9\ YZDGDQP $DL@N VD(LUND F \W G^I ]X/NDY]H F Q SX¥DH GDWXP $K5LW
8.159. But money due by a surety, or idly promised, or lost at play, or due for spirituous liquor, or what remains
unpaid of a fine and a tax or duty, the son (of the party owing it) shall not be obliged to pay.
G]5Q¾DLW D9\H WX LYL[! 6\DW S8Y5FDHLGW! GDQ¾LW XLY ¾HWH GD\DGDQ $LS GDS\HW
8.160. This just mentioned rule shall apply to the case of a surety for appearance (only); if a surety for payment
should die, the (judge) may compel even his heirs to discharge the debt.

$GDWLU SXQU{ GDWD LY`DW¾N‰WDY ?>P SËDW ¾LW XLY ¾HWH SU,3VHW NHQ KHWXQD
8.161. On what account then is it that after the death of a surety other than for payment, whose affairs are fully
known, the creditor may (in some cases) afterwards demand the debt (of the heirs)?
LQUDLGÐ[Q] FHW WX ¾LW 8! 6\DG{ $O[Q! 6Y[QDG{ #Y WG{ G DQ LQUDLGÐ LW L6ZLW!
8.162. If the surety had received money (from him for whom he stood bail) and had money enough (to pay),
then (the heir of him) who received it, shall pay (the debt) out of his property; that is the settled rule.
P¢ 1P¢ $W5 $;\[,Q(U{ EDOHQ 6ZLYUH> YD $VE­N‰W] F #Y 9\DYKDUDH Q LV;\LW
8.163. A contract made by a person intoxicated, or insane, or grievously disordered (by disease and so forth), or
wholly dependent, by an infant or very aged man, or by an unauthorised (party) is invalid.
V7\D Q D D YLW \ LS 6\DW ¾LWLÑWD ELK] FHG{ D \WH [PD5W LQ\WDG{ 9\YKDLUNDW
8.164. That agreement which has been made contrary to the law or to the settled usage (of the virtuous), can
have no legal force, though it be established (by proofs).
\DHJD[PQLY‘,W \DHJGDQ¾LW€KP \¥ YD $3\XSL[ S=\HW WW VY LYLQYW5\HW
8.165. A fraudulent mortgage or sale, a fraudulent gift or acceptance, and (any transaction) where he detects
fraud, the (judge) shall declare null and void.
€K,WD \LG QÐ! 6\DW NeTX0EDZH5
N‰WDH 9\\! GDW9\ ED1[Y(V WW 6\DW ¾LY ‹(U{ $LS 6YW!
8.166. If the debtor be dead and (the money borrowed) was expended for the family, it must be paid by the
relatives out of their own estate even if they are divided.
NeTX0EDZH5
$;\[,QDH $LS 9\YKDU \P $DFUHW 6YGH]H YD LYGH]H YD W -\D\DQ Q LYFDO\HW
8.167. Should even a person wholly dependent make a contract for the behoof of the family, the master (of the
house), whether (living) in his own country or abroad, shall not rescind it.
EODG{ G¢ EODG{ X‹ EODG{ \F F $LS OHLRWP VYD5Q EON‰WDQ $ZD5Q $N‰WDQ PQXU{ $ÂY,W
8.168. What is given by force, what is enjoyed by force, also what has been caused to be written by force, and
all other transactions done by force, Manu has declared void.
¥\! SUDZH5
LŠ=\L1W VDL@>! ¾LW 8! NeOP F7YDUV WX SF,\1WH LY¾ $D) DH YL> { QS!
8.169. Three suffer for the sake of others, witnesses, a surety, and judges; but four enrich themselves (through
others), a Brahmana, a money-lender, a merchant, and a king.
$Q $DGH\ Q $GG,W SLU@,>DH $LS SDLZ5Y! Q F $GH\ VP­DH $LS V8ØPP $3\Z5P 7VMHW
8.170. No king, however indigent, shall take anything that ought not to be taken, nor shall he, however wealthy,
decline taking that which he ought to take, be it ever so small.
$Q $DGH\6\ F $GDQDG{ $DGH\6\ F YM5QDW GD(E5/\ 2\D3\WH UD`! V ¾H7\ K F Q=\LW

8.171. In consequence of his taking what ought not to be taken, or of his refusing what ought to be received, a
king will be accused of weakness and perish in this (world) and after death.
6YDGDQDG{ Y>5VVJD5W 7Y $EODQD F U@>DW EO VMD\WH UD`! V ¾H7\ K F Y[5WH
8.172. By taking his due, by preventing the confusion of the castes (varna), and by protecting the weak, the
power of the king grows, and he prospers in this (world) and after death.
W6PDG{ \P Y 6YDP, 6Y\ LK7YD L¾\ $L¾\H YWH5W
\D0\\D Y£\D LMW ‘DH[DH LMW L1²\!
8.173. Let the prince, therefore, like Yama, not heeding his own likings and dislikings, behave exactly like
Yama, suppressing his anger and controlling himself.
\V 7Y $[PH5>
ND\D5L> PDHKDW Ne\D5Q QUDL[S! $LFUDW W ¨ $57PDQ Y]H NeY5L1W ]¥Y!
8.174. But that evil-minded king who in his folly decides causes unjustly, his enemies soon subjugate.
NDP ‘DH[D( WX V\0\ \DH $ZD5Q [PH5>
S=\LW ¾MDV WP $QXYW51WH VPX²P Y LV1[Y!
8.175. If, subduing love and hatred, he decides the causes according to the law, (the hearts of) his subjects turn
towards him as the rivers (run) towards the ocean.
\! VD[\1W F1GHQ YHG\HG{ [LQN QSH V UD`D WW FWX D5J GD3\V W6\ F WG{ [QP
8.176. (The debtor) who complains to the king that his creditor recovers (the debt) independently (of the court),
shall be compelled by the king to pay (as a fine) one quarter (of the sum) and to his (creditor) the money (due).
NP5>D $LS VP Ne\D5G{ [LQND\ $[PL>5N! VPDH $YN‰ÐMDLWV WX G DW ÍH\DV WX WW ]Q(!
8.177. Even by (personal) labour shall the debtor make good (what he owes) to his creditor, if he be of the same
caste or of a lower one; but a (debtor) of a higher caste shall pay it gradually (when he earns something).
$QHQ LYL[QD UDMD LPZDH LYYGWD Q>DP VDL@¾7\\LV­DLQ ND\D5L> VPWD Q\HW
8.178. According to these rules let the king equitably decide between men, who dispute with each other the
matters, which are proved by witnesses and (other) evidence.
NeOMH Y¢VS¸H [P5`H V7\YDLGLQ PKDS@H [LQ1\D\H5
LQ@HS LQL@SHG{ EX[!
8.179. A sensible man should make a deposit (only) with a person of (good) family, of good conduct, well
acquainted with the law, veracious, having many relatives, wealthy, and honourable (arya).
\DH \ZD LQL@SH¬i K6WH \P $Z \6\ PDQY! V WZD #Y €K,W9\DH \ZD GD\V WZD €K!
8.180. In whatever manner a person shall deposit anything in the hands of another, in the same manner ought
the same thing to be received back (by the owner); as the delivery (was, so must be) the re-delivery.
\DH LQ@HS \D&\PDQDH LQ@H»XU{ Q ¾\›LW V \D&\! ¾DI{LYYDNHQ WW LQ@H»XU{ $VLQ[D(

8.181. He who restores not his deposit to the depositor at his request, may be tried by the judge in the
depositor’s absence.
VDL@ $ DYH ¾L>L[L U{ Y\DH ÈS VPL1YW(! $SGH](] F V1\6\ LKU^\ W6\ W£YW!
8.182. On failure of witnesses let the (judge) actually deposit gold with that (defendant) under some pretext or
other through spies of suitable age and appearance (and afterwards demand it back).
V \LG ¾LWS HW \ZD1\6W \ZDN‰WP Q W¥ LY WH LN LFG{ \W SU(U{ $L \X-\WH
8.183. If the (defendant) restores it in the manner and shape in which it was bailed, there is nothing (of that
description) in his hands, for which others accuse him.
WH D Q G DG{ \LG WX W¬i LKU^\ \ZDLYL[ D( LQJÛ GD3\! 6\DG{ LW [P56\ [DU>D
8.184. But if he restores not that gold, as be ought, to those (spies), then he shall be compelled by force to
restore both (deposits); that is a settled rule of law.
LQ@HS SLQ[, LQ7\ Q GH\D( ¾7\Q1WUH Q=\WDH LYLQSDWH WDY $LQSDWH 7Y $QDL]QD(
8.185. An open or a sealed deposit must never be returned to a near relative (of the depositor during the latter’s
lifetime); for if (the recipient) dies (without delivering them), they are lost, but if he does not die, they are not
lost.
6Y\P #Y WX \D( G DQ PW6\ ¾7\Q1WUH Q V UD`D $L \DH‹9\DH Q LQ@H»X] F E1[XL !
8.186. But (a depositary) who of his own accord returns them to a near relative of a deceased (depositor), must
not be harassed (about them) by the king or by the depositor’s relatives.
$›OHQ #Y F $L1Y›HW WP $Z ¾,LWS8Y5NP LYFD\5 W6\ YD Y¢ VDÅD #Y SLUVD[\HW
8.187. And (in doubtful cases) he should try to obtain that object by friendly means, without (having recourse
to) artifice, or having inquired into (depositary’s) conduct, he should settle (the matter) with gentle means.
LQ@HSH Y # X VYH5
X LYL[! 6\DW SLUVD[QH V PX²H Q $½X\DW LN LFG{ \LG W6PDQ Q VKUHW
8.188. Such is the rule for obtaining back all those open deposits; in the case of a sealed deposit (the depositary)
shall incur no (censure), unless he has taken out something.
FD(U(U{ ×W MOHQ A)P $L”QD G*[P #Y YD Q G DG{ \LG W6PDW V Q VKULW LN FQ
8.189. (A deposit) which has been stolen by thieves or washed away by water or burned by fire, (the bailee)
shall not make it good, unless he took part of it (for himself).
LQ@HS6\ $SKWD5UP $LQ@H»DUP #Y F VY( 5U{ SD\(U{ $L1Y›HW ]SZ(] F #Y Y(LGN(!
8.190. Him who appropriates a deposit and him (who asks for it) without having made it, (the judge) shall try by
all (sorts of) means, and by the oaths prescribed in the Veda.
\DH LQ@HS Q $S5\LW \] F $ LQL@3\ \DFWH WDY D( FD(UYW ]D6\D( GD3\D( YD W7VP GPP

8.191. He who does not return a deposit and he who demands what he never bailed shall both be punished like
thieves, or be compelled to pay a fine equal (to the value of the object retained or claimed).
LQ@HS6\ $SKWD5U W7VP GDS\HG{ GPP WZD SLQL[KWD5UP $LY]H H> SDLZ5Y!
8.192. The king should compel him who does not restore an open deposit, and in like manner him who retains a
sealed deposit, to pay a fine equal (to its value).
S[DL ] F \! N] LFW SU²9\ KUHQ QU! V VKD\! V K1W9\! ¾ND] LYLY[(U{ Y[(!
8.193. That man who by false pretences may possess himself of another’s property, shall be publicly punished
by various (modes of) corporal (or capital) chastisement, together with his accomplices.
LQ@HSDH \! N‰WDH \HQ \DYD] F NeOVLQ[D( WDYDQ #Y V LY`H\DH LYÂXYQ G^IP $K5LW
8.194. If a deposit of a particular description or quantity is bailed by anybody in the presence of a number (of
witnesses), it must be known to be of that particular (description and quantity; the depositary) who makes a
false statement (regarding it) is liable to a fine.
LPZDH GD\! N‰WDH \HQ JK,WDH LPZ #Y YD LPZ #Y ¾GDW9\DH \ZD GD\V WZD €K!
8.195. But if anything is delivered or received privately, it must be privately returned; as the bailment (was, so
should be) the re-delivery.
LQL@»6\ [Q6\ #Y ¾,7\D SLQLKW6\ F UDMD LYLQ>5\ Ne\D5G{ $L@^YQ 1\DV[DLU>P
8.196. Thus let the king decide (causes) concerning a deposit and a friendly loan (for use) without showing
(undue) rigour to the depositary.
LY‘,>,WH SU6\ 6Y \DH $6YDP, 6YD0\V0PW! Q W Q\HW VDØ\ WX 6WHQP $6WHQPDLQQP
8.197. If anybody sells the property of another man, without being the owner and without the assent of the
owner, the (judge) shall not admit him who is a thief, though he may not consider himself as a thief, as a
witness (in any case).
$YKD\DH5
YHW F #Y V $1Y\! T{]W GPP LQ $51Y\DH $Q $SVU! ¾D»! 6\DF FD(ULNL/E P
8.198. If the (offender) is a kinsman (of the owner), he shall be fined six hundred panas; if he is not a kinsman,
nor has any excuse, he shall be guilty of theft.
$6YDLPQD N‰WDH \V WX GD\DH LY‘\ #Y YD $N‰W! V WX LY`H\DH 9\YKDUH \ZD L6ZLW!
8.199. A gift or sale, made by anybody else but the owner, must be considered as null and void, according to the
rule in judicial proceedings.
V DHJDH f=\WH \¥ Q f=\HW $JP! .Y LFW $DJP! NDU> W¥ Q V DHJ LW L6ZLW!
8.200. Where possession is evident, but no title is perceived, there the title (shall be) a proof (of ownership), not
possession; such is the settled rule.

LY‘\DG{ \DH [Q LN LFG{ J},\W NeOVLQ[D( ‘\H> V LY]X­ LK 1\D\WDH O WH [QP
8.201. He who obtains a chattel in the market before a number (of witnesses), acquires that chattel with a clear
legal title by purchase.
$Z P8OP $QDKD\ ¾ND]‘\]DHL[W! $G^I DH PX&\WH UD`D QDLÐNDH O WH [QP
8.202. If the original (seller) be not producible, (the buyer) being exculpated by a public sale, must be dismissed
by the king without punishment, but (the former owner) who lost the chattel shall receive it (back from the
buyer).
Q $1\G{ $1\HQ VVÐÈS LY‘\P $K5LW Q F $ VDU Q F 1\8Q Q ©UH> LWUDHLKWP
8.203. One commodity mixed with another must not be sold (as pure), nor a bad one (as good), nor less (than
the proper quantity or weight), nor anything that is not at hand or that is concealed.
$1\D FHG{ G]5L\7YD $1\D YDH)X! N1\D ¾G,\WH H W #N]X/NHQ YKHG{ 7\ÂY,Q PQX!
8.204. If, after one damsel has been shown, another be given to the bridegroom, he may marry them both for the
same price; that Manu ordained.
Q 1P¢D\D Q NeLÑ1\D Q F \D 6SÐ P(ZXQD S8Y GDH DQ $L 2\D3\ ¾GDWD G^IP $K5LW
8.205. He who gives (a damsel in marriage), having first openly declared her blemishes, whether she be insane,
or afflicted with leprosy, or have lost her virginity, is not liable to punishment.
?L7YJ \LG YWDH \`H 6YNP5 SLUKDS\HW W6\ NPD5QXÈSH> GH\DH $]! VKNW5L !
8.206. If an officiating priest, chosen to perform a sacrifice, abandons his work, a share only (of the fee) in
proportion to the work (done) shall be given to him by those who work with him.
GL@>DVX F G¢DVX 6YNP5 SLUKDS\Q N‰7ÓP #Y O HW $]P $1\HQ #Y F NDU\HW
8.207. But he who abandons his work after the sacrificial fees have been given, shall obtain his full share and
cause to be performed (what remains) by another (priest).
\L6PQ NP5L> \DV WX 6\XU{ ‹D! ¾7\šGL@>D! V #Y WD $DLGG,W MHUQ VY5 #Y YD
8.208. But if (specific) fees are ordained for the several parts of a rite, shall he (who performs the part) receive
them, or shall they all share them?
UZ KUHW F $;Y\X5U{
ÂÚD $[DQH F YDLMQP KDHWD YD $LS KUHG{ $ÏP ªDWD F $3\Q! ‘\H
8.209. The Adhvaryu priest shall take the chariot, and the Brahman at the kindling of the fires (Agnyadhana) a
horse, the Hotri priest shall also take a horse, and the Udgatri the cart, (used) when (the Soma) is purchased.
VYH5
DP $L[5QDH PX2\DV WG[H5Q
$L[5QDH $SUH WW,L\QV WW,\D]D] FWXZD]D] F SDLGQ!
8.210. The (four) chief priests among all (the sixteen), who are entitled to one half, shall receive a moiety (of
the fee), the next (four) one half of that, the set entitled to a third share, one third, and those entitled to a fourth a
quarter.

V 8\ 6YDLQ NPD5L> NeY5L¯U{ K PDQY(! $QHQ LYL[\DHJHQ NW59\D $]¾N/SQD
8.211. By the application of these principles the allotment of shares must be made among those men who here
(below) perform their work conjointly.
[PD5Z \HQ G¢ 6\DW N6P( LFG{ \DFWH [QP SËDF F Q WZD WW 6\DQ Q GH\ W6\ WG{ YHW
8.212. Should money be given (or promised) for a pious purpose by one man to another who asks for it, the gift
shall be void, if the (money is) afterwards not (used) in the manner (stated).
\LG VVD[\HW WW WX GSD5W ODH HQ YD SXQ! UD`D GD3\! VXY> 6\DW W6\ 6WH\6\ LQ N‰LW!
8.213. But if the (recipient) through pride or greed tries to enforce (the fulfilment of the promise), he shall be
compelled by the king to pay one suvarna as an expiation for his theft.
G¢6\ # D LGWD [0\D5 \ZDYG{ $QSL‘\D $W A;Y ¾YØ\DLP YHWQ6\ $QSL‘\DP
8.214. Thus the lawful subtraction of a gift has been fully explained; I will next propound (the law for) the nonpayment
of wages.
WDH Q $WDH5
Q Ne\D5G{ \DH GSD5W NP5 \ZD LGWP V G^I ! N‰ >OD1\ÐD( Q GH\ F $6\ YHWQP
8.215. A hired (servant or workman) who, without being ill, out of pride fails to perform his work according to
the agreement, shall be fined eight krishnalas and no wages shall be paid to him.
$DW5V WX Ne\D5W 6Y6Z! VQ \ZD DL WP $DLGW! V G, 56\ $LS NDO6\ WW O HW #Y YHWQP
8.216. But (if he is really) ill, (and) after recovery performs (his work) according to the original agreement, he
shall receive his wages even after (the lapse of) a very long time.
\ZD ‹P $DW5! VX6ZDH YD \V WW NP5 Q NDU\HW Q W6\ YHWQ GH\P $/S AQ6\ $LS NP5>!
8.217. But if he, whether sick or well, does not (perform or) cause to be performed (by others) his work
according to his agreement, the wages for that work shall not be given to him, even (if it be only) slightly
incomplete.
# [PDH5
$LROHQ ‹DH YHWQDGDQNP5>! $W A;Y ¾YØ\DLP [P VP\ HLGQDP
8.218. Thus the law for the non-payment of wages has been completely stated; I will next explain the law
concerning men who break an agreement.
\DH €DP GH] V DQD N‰7YD V7\HQ VLYGP LYVYGHQ QUDH ODH DW W UDÐDG{ LY¾YDV\HW
8.219. If a man belonging to a corporation inhabiting a village or a district, after swearing to an agreement,
breaks it through avarice, (the king) shall banish him from his realm,
LQJÛ GDS\HF F #Q VP\9\L FDLU>P FWX!VXY>D5Q L^Q ND= ]WPDQ F UDMNP
8.220. And having imprisoned such a breaker of an agreement, he shall compel him to pay six nishkas, (each of)
four suvarnas, and one satamana of silver.

#WG{ G^ILYL[ Ne\D5G{ [DLP5N! SLZY,SLW! €DP MDLW VP8KH X VP\9\L FDLU>DP
8.221. A righteous king shall apply this law of fines in villages and castes (gati) to those who break an
agreement.
‘,7YD LY‘,\ YD LN LFG{ \6\ KDQX]\DH YHW VDH $1WU{ G]DKDW WG{ ²9\ G DF F #YDGG,W YD
8.222. If anybody in this (world), after buying or selling anything, repent (of his bargain), he may return or take
(back) that chattel within ten days.
SUH> WX G]DK6\ Q G DQ QDLS GDS\HW $DGGDQDH GGW F #Y UD`D G^I D( ]WDLQ T{
8.223. But after (the lapse of) ten days he may neither give nor cause it to be given (back); both he who takes it
(back) and he who gives it (back, except by consent) shall be fined by the king six hundred (panas).
\V WX GDH YW,v N1\DP $QD2\D\ ¾\›LW W6\ Ne\D5Q QSDH G^I 6Y\ ^>YLW S>DQ
8.224. But the king himself shall impose a fine of ninety-six panas on him who gives a blemished damsel (to a
suitor) without informing (him of the blemish).
$N1\D LW WX \! N1\D Â8\DG{ ´H H> PDQY! V ]W ¾D½X\DG{ G^I W6\D GDH P $G]5\Q
8.225. But that man who, out of malice, says of a maiden, ’She is not a maiden,’ shall be fined one hundred
(panas), if he cannot prove her blemish.
SDL>€KL>ND P·D! N1\D6Y #Y ¾LWLÑWD! Q $N1\DVX .Y LFQ Q†>D OX» [P5L‘\D LK WD!
8.226. The nuptial texts are applied solely to virgins, (and) nowhere among men to females who have lost their
virginity, for such (females) are excluded from religious ceremonies.
SDL>€KL>ND P·D LQ\W GDUO@>P WH D LQÑD WX LY`H\D LY´L¯! V»PH SGH
8.227. The nuptial texts are a certain proof (that a maiden has been made a lawful) wife; but the learned should
know that they (and the marriage ceremony are complete with the seventh step (of the bride around the sacred
fire).
\L6PQ \L6PQ N‰WH ND\H5
\6\ KDQX]\DH YHW WP $QHQ LY[DQHQ [0\H5
SLZ LQYH]\HW
8.228. If anybody in this (world) repent of any completed transaction, (the king) shall keep him on the road of
rectitude in accordance with the rules given above.
S]X X 6YDLPQD F #Y SDODQD F 9\LW‘PH LYYDG V¾YØ\DLP \ZDYG{ [P5W£YW!
8.229. I will fully declare in accordance with the true law (the rules concerning) the disputes, (arising) from the
transgressions of owners of cattle and of herdsmen.
LGYD Y‹9\WD SDOH UD¥D( 6YDLPLQ WªKH \DHJ@HPH $1\ZD FHW WX SDODH Y‹9\WDP \DW
8.230. During the day the responsibility for the safety (of the cattle rests) on the herdsman, during the night on
the owner, (provided they are) in his house; (if it be) otherwise, the herdsman will be responsible (for them also
during the night).

JDHS! @,U WDH \V WX V ¨ÛDG{ G]WDH YUDP JDH6YD0\QXPWH 7\! VD 6\DW SDOH $ WH LW!
8.231. A hired herdsman who is paid with milk, may milk with the consent of the owner the best (cow) out of
ten; such shall be his hire if no (other) wages (are paid).
QÐ LYQÐ N‰LPL ! ÏKW LY PH PWP K,Q SXÇ NDUH> ¾G DW SDO #Y WX
8.232. The herdsman alone shall make good (the loss of a beast) strayed, destroyed by worms, killed by dogs or
(by falling) into a pit, if he did not duly exert himself (to prevent it).
LY X \ WX ×W FD(U(U{ Q SDODH GDWXP $K5LW \LG GH]H F NDOH F 6YDLPQ! 6Y6\ ]VLW
8.233. But for (an animal) stolen by thieves, though he raised an alarm, the herdsman shall not pay, provided he
gives notice to his master at the proper place and time.
N>D( 5 FP5 F YDOD] F EL6W ÓD\X F UDHFQDP S]X X 6YDLPQD G DQ PWH Y $DLQ G]5\HW
8.234. If cattle die, let him carry to his master their ears, skin, tails, bladders, tendons, and the yellow concrete
bile, and let him point out their particular. marks.
$M $LYNH WX VÇ­H YN(! SDOH 7Y $QD\LW \D ¾VÛ YNDH K1\DW SDOH WW LNL/E YHW
8.235. But if goats or sheep are surrounded by wolves and the herdsman does not hasten (to their assistance), lie
shall be responsible for any (animal) which a wolf may attack and kill.
WDVD FHG{ $YÇ­DQD FU1W,QD LPZDH YQH \DP 73OX7\ YNDH K1\DQ Q SDOV W¥ LNL/E ,
8.236. But if they, kept in (proper) order, graze together in the forest, and a wolf, suddenly jumping on one of
them, kills it, the herdsman shall bear in that case no responsibility.
[QX!]W SU,KDUDH €DP6\ 6\DW VP1WW! ]0\DSDWDV ¥\DH YD $LS L¥JX>DH QJU6\ WX
8.237. On all sides of a village a space, one hundred dhanus or three samya-throws (in breadth), shall be
reserved (for pasture), and thrice (that space) round a town.
W¥ $SLUYW [D1\ LYLK6\X! S]YDH \LG Q W¥ ¾>\HG{ G^I QSLW! S]XUL@>DP
8.238. If the cattle do damage to unfenced crops on that (common), the king shall in that case not punish the
herdsmen.
YLW W¥ ¾NeY,5W \DP ¥DH Q LYODHN\HW LF² F YDU\HW VY Ï V8NUPXRDQXJP
8.239. (The owner of the field) shall make there a hedge over which a camel cannot look, and stop every gap
through which a dog or a boar can thrust his head.
SLZ @H¥H SLUYWH €DPD1W,\H $Z YD SXQ! V SDO! ]WG^I $KDH5
LYSDODQ YDU\HW S]8Q
8.240. (If cattle do mischief) in an enclosed field near a highway or near a village, the herdsman shall be fined
one hundred (panas); (but cattle), unattended by a herdsman, (the watchman in the field) shall drive away.
@H¥H Y $1\H X WX S]X! V SDG S>P $K5LW VY5¥ WX VGDH GH\! @HL¥N6\ LW [DU>D

8.241. (For damage) in other fields (each head of) cattle shall (pay a fine of one (pana) and a quarter, and in all
(cases the value of) the crop (destroyed) shall be made good to the owner of the field; that is the settled rule.
$LQG5]DKD JD V8WD Y DQ GHYS]8V WZD V SDODQ YD LY SDODQ YD Q G^I DQ PQXU{ $ÂY,W
8.242. But Manu has declared that no fine shall be paid for (damage done by) a cow within ten days after her
calving, by bulls and by cattle sacred to the gods, whether they are attended by a herdsman or not.
@HL¥\6\ $7\\H G^IDH DJDG{ G]JX>DH YHW WWDH $[5G^IDH 7\DQDP $`DQDW @HL¥N6\ WX
8.243. If (the crops are destroyed by) the husbandman’s (own) fault, the fine shall amount to ten times as much
as (the king’s) share; but the fine (shall be) only half that amount if (the fault lay) with the servants and the
farmer had no knowledge of it.
#WG{ LY[DQP $DLWÑHG{ [DLP5N! SLZY,SLW! 6YDLPQD F S]8QD F SDODQD F 9\LW‘PH
8.244. To these rules a righteous king shall keep in (all cases of) transgressions by masters, their cattle, and
herdsmen.
V,PD ¾LW VPX7S¸H LYYDGH €DP\DHU{ ´\DH! -\HÑH PDLV Q\HW V,PD VX ¾ND]H X VHWX X
8.245. If a dispute has arisen between two villages concerning a boundary, the king shall settle the limits in the
month of Gyaishtha, when the landmarks are most distinctly visible.
V,v$Y@D] F NeY,5W 1\€DH[ $Ï7Z LN]XNDQ ]D/PO,Q VDOWDOD] F @,LU>] F #Y SDGSDQ
8.246. Let him mark the boundaries (by) trees, (e.g.) Nyagrodhas, Asvatthas, Kimsukas, cotton-trees, Salas,
Palmyra palms, and trees with milky juice,
JX/PDQ YH>8] F LYLY[DQ ]P, Yp, 6ZODLQ F ]UDQ NeÀNJX/PD] F WZD V,PD Q Q=\LW
8.247. By clustering shrubs, bamboos of different kinds, Samis, creepers and raised mounds, reeds, thickets of
Kubgaka; thus the boundary will not be forgotten.
WIDJD1\XGSDQDLQ YD3\! ¾ÔY>DLQ F V,PDVL[ X ND\D5L> GHYWD\WQDLQ F
8.248. Tanks, wells, cisterns, and fountains should be built where boundaries meet, as well as temples,
SF¸DLQ FD1\DLQ V,PDLOšDLQ NDU\HW V,PD`DQH Q>D Y,Ø\ LQ7\ ODHNH LYS\5\P
8.249. And as he will see that through men’s ignorance of the boundaries trespasses constantly occur in the
world, let him cause to be made other hidden marks for boundaries,
$=PQDH $6Z,LQ JDHYDODV WX DQ 6P NSDLOND! NU, P ÐND $šDUD= ]N5UD YDOXNDV WZD
8.250. Stones, bones, cow’s hair, chaff, ashes, potsherds, dry cowdung, bricks, cinders, pebbles, and sand,
\DLQ F #Y¾NDUDL> NDODG{ 8LPU{ Q @\HW WDLQ VL[ X V,PD\DP $¾ND]DLQ NDU\HW
8.251. And whatever other things of a similar kind the earth does not corrode even after a long time, those he
should cause to be buried where one boundary joins (the other).

#W(U{ LOš(U{ Q\HW V,PD UDMD LYYGPDQ\DH! S8Y5 XŒ\D F VWWP GN6\ $JPHQ F
8.252. By these signs, by long continued possession, and by constantly flowing streams of water the king shall
ascertain the boundary (of the land) of two disputing parties.
\LG 6]\ #Y 6\DW LOšDQDP $LS G]5QH VDL@¾7\\ #Y 6\DW V,PDYDGLYLQ>5\!
8.253. If there be a doubt even on inspection of the marks, the settlement of a dispute regarding boundaries shall
depend on witnesses.
€DP,\N NeODQD F VP@ V,LÅ VDL@>! ¾Ð9\D! V,PLOšDLQ W\DH] F #Y LYYDLGQDH!
8.254. The witnesses, (giving evidence) regarding a boundary, shall be examined concerning the landmarks in
the presence of the crowd of the villagers and also of the two litigants.
WH S WDV WX \ZD Â8\X! VP6WD! V,LÅ LQË\P LQEµ,\DW WZD V,PD VYDV WD] F #Y QDPW!
8.255. As they, being questioned, unanimously decide, even so he shall record the boundary (in writing),
together with their names.
L]UDHL V WH JK,7YD Y, ÔL*Y>DH U‹ YDVV! VXN‰W(! ]DLSZD! 6Y(! 6Y(U{ Q\H\XV WH VP¡VP
8.256. Let them, putting earth on their heads, wearing chaplets (of red flowers) and red dresses, being sworn
each by (the rewards for) his meritorious deeds, settle (the boundary) in accordance with the truth.
\ZD ‹HQ Q\1WV WH S8\1WH V7\VDL@>! LYSU,W Q\1WV WX GD3\D! 6\XU{ L´]W GPP
8.257. If they determine (the boundary) in the manner stated, they are guiltless (being) veracious witnesses; but
if they determine it unjustly, they shall be compelled to pay a fine of two hundred (panas).
VDØ\ DYH WX F7YDUDH €DPD! VDP1WYDLVQ! V,PDLYLQ>5\ Ne\X5!
¾\WD UDMVLQ[D(
8.258. On failure of witnesses (from the two villages, men of) the four neighbouring villages, who are pure,
shall make (as witnesses) a decision concerning the boundary in the presence of the king.
VDP1WDQDP $ DYH WX PD(ODQD V,LÅ VDL@>DP PDQ $3\QX\X¡,W SXÇ DQ YQ JDHFUDQ
8.259. On failure of neighbours (who are) original inhabitants (of the country and can be) witnesses with respect
to the boundary, (the king) may hear the evidence even of the following inhabitants of the forest.
9\D[DQ ]DNeLQNDQ JDHSDQ N(YWD5Q P8ORDQNDQ 9\DO€DKDQ Y¢,Q $1\D] F YQFDLU>!
8.260. (Viz.) hunters, fowlers, herdsmen, fishermen, root-diggers, snake-catchers, gleaners, and other foresters.
WH SÐDV WX \ZD Â8\X! V,PDVL[ X O@>P WW WZD 6ZDS\HG{ UDMD [PH5>
€DP\DHU{ ´\DH!
8.261. As they, being examined, declare the marks for the meeting of the boundaries (to be), even so the king
shall justly cause them to be fixed between the two villages.
@H¥ NˆS WIDJDQDP $DUDP6\ JK6\ F VDP1W¾7\\DH `H\! V,PDVHWXLYLQ>5\!

8.262. The decision concerning the boundary-marks of fields, wells, tanks, of gardens and houses depends upon
(the evidence of) the neighbours.
VDP1WD] FHW P D Â8\X! VHWD( LYYDGWD Q>DP VYH5
SZN{ SZJ G^I D UD`D P;\PVDKVP
8.263. Should the neighbours give false evidence, when men dispute about a boundary-mark, the king shall
make each of them pay the middlemost amercement as a fine.
JK WIDJP $DUDP @H¥ YD , \D KUQ ]WDLQ S G^I ! 6\DG{ $`DQDG{ L´]WDH GP!
8.264. He who by intimidation possesses himself of a house, a tank, a garden, or a field, shall be fined five
hundred (panas); (if he trespassed) through ignorance, the fine (shall be) two hundred (panas).
V,PD\DP $LY ÛD\D 6Y\ UDMD #Y [P5LYW ¾LG]HG{ 8LPP #NH DP SNDUDG{ LW L6ZLW!
8.265. If the boundary cannot be ascertained (by any evidence), let a righteous king with (the intention of)
benefiting them (all), himself assign (his) land (to each); that is the settled rule.
# DH $LROHQ $L LKWDH [P5! V,PDLYLQ>5\H $W A;Y ¾YØ\DLP YD.SDÇ \LYLQ>5\P
8.266. Thus the law for deciding boundary (disputes) has been fully declared, I will next propound the (manner
of) deciding (cases of) defamation.
]W ÂDÚ>P $D‘e=\ @L¥\DH G^IP $K5LW Y(=\DH $3\[5]W ´H YD ]8²V WX Y[P $K5LW
8.267. A Kshatriya, having defamed a Brahmana, shall be fined one hundred (panas); a Vaisya one hundred and
fifty or two hundred; a Sudra shall suffer corporal punishment.
S D]G{ ÂDÚ>DH G^I ! @L¥\6\ $L ]VQH Y(=\H 6\DG{ $[5S D]W ]8²H ´DG]NDH GP!
8.268. A Brahmana shall be fined fifty (panas) for defaming a Kshatriya; in (the case of) a Vaisya the fine shall
be twenty-five (panas); in (the case of) a Sudra twelve.
VPY>H5
L´MDW,QD ´DG] #Y 9\LW‘PH YDGH Y $YFQ,\H X WG{ #Y L´JX> YHW
8.269. For offences of twice-born men against those of equal caste (varna, the fine shall be) also twelve (panas);
for speeches which ought not to be uttered, that (and every fine shall be) double.
#NMDLWU{ L´MDW,vV WX YDFD GDÇ>\D L@SQ LMÜD\D! ¾D½X\DF FHG M 1\ ¾ YDH LK V!
8.270. A once-born man (a Sudra), who insults a twice-born man with gross invective, shall have his tongue cut
out; for he is of low origin.
QDP MDLW€K 7Y # DP $L ²DHKH> NeY5W! LQ@H3\DH $\DHP\! ]bU{ -YO¸ $D6\H G]DšbO!
8.271. If he mentions the names and castes (gati) of the (twice-born) with contumely, an iron nail, ten fingers
long, shall be thrust red-hot into his mouth.
[P5 SGH] GSH5>
LY¾D>DP $6\ NeY5W! W»P $DVHF\HW W(O Y H ÍDH¥H F SDLZ5Y!
8.272. If he arrogantly teaches Brahmanas their duty, the king shall cause hot oil to be poured into his mouth
and into his ears.

ÍXW GH] F MDLW F NP5 ]U,UP #Y F LYWZHQ ÂXYQ GSD5G{ GD3\! 6\DG{ L´]W GPP
8.273. He who through arrogance makes false statements regarding the learning (of a caste-fellow), his country,
his caste (gati), or the rites by which his body was sanctified, shall be compelled to pay a fine of two hundred
(panas).
ND> YD $3\Z YD R¡P $1\ YD $LS WZDLY[P W:\HQ $LS ÂXYQ GD3\DH G^I ND D5S> $YUP
8.274. He who even in accordance with the true facts (contemptuously) calls another man one-eyed, lame, or
the like (names), shall be fined at least one karshapana.
PDWU LSWU MD\D ÄDWU WQ\ JXÇP $D@DU\Q ]W GD3\! S1ZDQ F $GGG{ JXUDH!
8.275. He who defames his mother, his father, his wife, his brother, his son, or his teacher, and he who gives not
the way to his preceptor, shall be compelled to pay one hundred (panas).
ÂDÚ> @L¥\DB\D WX G^I! ND\DH5
LYMDQWD ÂDÚ>H VDKV! S8Y5! @L¥\H 7Y #Y P;\P!
8.276. (For mutual abuse) by a Brahmana and a Kshatriya a fine must be imposed by a discerning (king), on the
Brahmana the lowest amercement, but on the Kshatriya the middlemost.
LY= ]8²\DHU{ #YP #Y 6YMDLW ¾LW W£YW! FHG YM ¾>\Q G^I6\ LW LYLQË\!
8.277. A Vaisya and a Sudra must be punished exactly in the same manner according to their respective castes,
but the tongue (of the Sudra) shall not be cut out; that is the decision.
# G^ILYL[! ¾DH‹DH YD.SDÇ \6\ W£YW! $W A;Y ¾YØ\DLP G^ISDÇ \LQ>5\P
8.278. Thus the rules for punishments (applicable to cases) of defamation have been truly declared; I will next
propound the decision (of cases) of assault.
\HQ NHQ LFG{ $šHQ LK6\DF FHW ÍHÑP $17\M! FH¢9\ WG{ WG{ #Y $6\ WQ PQDHU{ $QX]DVQP
8.279. With whatever limb a man of a low caste does hurt to (a man of the three) highest (castes), even that limb
shall be cut off; that is the teaching of Manu.
SDL>P 0\ G^I YD SDL>›HGQP $K5LW SDGHQ ¾KUQ NDHSDW SDG›HGQP $K5LW
8.280. He who raises his hand or a stick, shall have his hand cut off; he who in anger kicks with his foot, shall
have his foot cut off.
VKDVQP $L ¾H3VXU{ 7N‰Ð6\ $SN‰ÐM! NT D N‰W $DH LQYD56\! L6 F YD $6\ $YNW5\HW
8.281. A low-caste man who tries to place himself on the same seat with a man of a high caste, shall be branded
on his hip and be banished, or (the king) shall cause his buttock to be gashed.
$YLQÑ,YWDH GSD5G{ ´DY $DHÑD( FHG\HQ QS! $YP8¥\WDH PH)P $Y][5\WDH JXGP
8.282. If out of arrogance he spits (on a superior), the king shall cause both his lips to be cut off; if he urines (on
him), the penis; if he breaks wind (against him), the anus.

NH]H X J}WDH K6WD( FHG\HG{ $LYFDU\Q SDG\DHU{ GDL)ND\D F €,YD\D Y >H X F
8.283. If he lays hold of the hair (of a superior), let the (king) unhesitatingly cut off his hands, likewise (if he
takes him) by the feet, the beard, the neck, or the scrotum.
7Y* HGN! ]W G^I DH ODHLKW6\ F G]5N! PDV H¢D WX T{ LQ NDQ ¾YD6\V 7Y $L6Z HGN!
8.284. He who breaks the skin (of an equal) or fetches blood (from him) shall be fined one hundred (panas), he
who cuts a muscle six nishkas, he who breaks a bone shall be banished.
YQ6SW,QD VYH5
DP S DHJDH \ZD \ZD \ZD WZD GP! ND\DH5
LKVD\DP LW [DU>D
8.285. According to the usefulness of the several (kinds of) trees a fine must be inflicted for injuring them; that
is the settled rule.
PQX \D>D S]8QD F ¨!RD\ ¾×WH VLW \ZD \ZD PKG{ ¨!R G^I Ne\D5W WZD WZD
8.286. If a blow is struck against men or animals in order to (give them) pain, (the judge) shall inflict a fine in
proportion to the amount of pain (caused).
$šDYS,IQD\D F Ê> ]DHLQW\DHV WZD VPX7ZDQ9\\ GD3\! VY5G^IP $Z $LS YD
8.287. If a limb is injured, a wound (is caused), or blood (flows, the assailant) shall be made to pay (to the
sufferer) the expenses of the cure, or the whole (both the usual amercement and the expenses of the cure as a)
fine (to the king).
²9\DL> LK6\DG{ \DH \6\ `DQWDH $`DQWDH $LS YD V W6\ 7SDG\HW WXLÐ UD`H G DF F W7VPP
8.288. He who damages the goods of another, be it intentionally or unintentionally, shall give satisfaction to the
(owner) and pay to the king a fine equal to the (damage).
FP5 FDLP5N D^IH X NDÑ ODHÐP\H X P8/\DW S JX>DH G^I! SX S P8O OH X F
8.289. In the case of (damage done to) leather, or to utensils of leather, of wood, or of clay, the fine (shall be)
five times their value; likewise in the case of (damage to) flowers, roots, and fruit.
\DQ6\ F #Y \DWX] F \DQ6YDLPQ #Y F G]DLWYW5QD1\DÕ! ]H H G^IDH LY[,\WH
8.290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no
punishment (for damage done) can be inflicted; in other cases a fine is prescribed.
LF¸ QD6\H ” \XJH LW\5. ¾LWPXR $JWH $@ šH F \DQ6\ F‘ šH WZD #Y F
8.291. When the nose-string is snapped, when the yoke is broken, when the carriage turns sideways or back,
when the axle or a wheel is broken,
FHGQH F #Y \·D>D \DH U=0\DHV WZD #Y F $D‘1GH F $3\S(LK LW Q G^I PQXU{ $ÂY,W
8.292. When the leather-thongs, the rope around the neck or the bridle are broken, and when (the driver) has
loudly called out, ’Make way,’ Manu has declared (that in all these cases) no punishment (shall be inflicted).

\¥ $SYW5WH \X*\ Y(JX^\DW ¾DMN6\ WX W¥ 6YDP, YHG{ G^I DH LKVD\D L´]W GPP
8.293. But if the cart turns off (the road) through the driver’s want of skill, the owner shall be fined, if damage
(is done), two hundred (panas).
¾DMN] FHG{ YHG{ $D»! ¾DMNDH G^IP $K5LW \X*\6ZD! ¾DMNH $QD»H VYH5
G^I D! ]W ]WP
8.294. If the driver is skilful (but negligent), he alone shall be fined; if the driver is unskilful, the occupants of
the carriage (also) shall be each fined one hundred (panas).
V FHW WX SLZ VÇ­! S]XL U{ YD UZHQ YD ¾PDS\HW ¾D> WV W¥ G^IDH $LYFDLUW!
8.295. But if he is stopped on his way by cattle or by (another) carriage, and he causes the death of any living
being, a fine shall without doubt be imposed.
PQX \PDU>H L@¾ FD(UYW LNL/E YHW ¾D> 7VX PK76Y $[ JDH JM Ð K\DLG X
8.296. If a man is killed, his guilt will be at once the same as (that of) a thief; for large animals such as cows,
elephants, camels or horses, half of that.
@X²ND>D S]8QD WX LKVD\D L´]WDH GP! S D]W WX YHG{ G^I! ]X H X PJSL@ X
8.297. For injuring small cattle the fine (shall be) two hundred (panas); the fine for beautiful wild quadrupeds
and birds shall amount to fifty (panas).
J[5 $M $LYNDQD WX G^I! 6\DW S PDL N! PDL NV WX YHG{ G^I! Ï V8NULQSDWQH
8.298. For donkeys, sheep, and goats the fine shall be five mashas; but the punishment for killing a dog or a pig
shall be one masha.
D\D5 SX¥] F GDV] F ¾H \DH ÄD¥D F V GU! ¾D» $SUD[DV WDI D! 6\8 U--YD YH>XGOHQ YD
8.299. A wife, a son, a slave, a pupil, and a (younger) brother of the full blood, who have committed faults, may
be beaten with a rope or a split bamboo,
SÑWV WX ]U,U6\ Q ¢PDšH NZ FQ $WDH $1\ZD WX ¾KUQ ¾D»! 6\DF FD(ULNL/E P
8.300. But on the back part of the body (only), never on a noble part; he who strikes them otherwise will incur
the same guilt as a thief.
# DH $LROHQ $L LKWDH G^ISDÇ \LQ>5\! 6WHQ6\ $W! ¾YØ\DLP LYL[ G^ILYLQ>5\H
8.301. Thus the whole law of assault (and hurt) has been declared completely; I will now explain the rules for
the decision (in cases) of theft.
SUP \¤P $DLWÑHW 6WHQDQD LQ€KH QS! 6WHQDQD LQ€KDG{ $6\ \]DH UDÐ F Y[5WH
8.302. Let the king exert himself to the utmost to punish thieves; for, if he punishes thieves, his fame grows and
his kingdom prospers.
$ \6\ LK \DH GDWD V S8-\! VWW QS! V7¥ LK Y[5WH W6\ VGD #Y $ \ GL@>P

8.303. That king, indeed, is ever worthy of honour who ensures the safety (of his subjects); for the sacrificial
session (sattra, which he, as it were, performs thereby) ever grows in length, the safety (of his subjects
representing) the sacrificial fee.
VY5WDH [P5 I{ DJDH UD`DH YLW U@W! $[PD5G{ $LS I{ DJDH Y7\6\ ÛU@W!
8.304. A king who (duly) protects (his subjects) receives from each and all the sixth part of their spiritual merit;
if he does not protect them, the sixth part of their demerit also (will fall on him).
\G{ $[,WH \G{ \MWH \G{ GGDLW \G{ $F5LW W6\ I{ DJ DJ UDMD V0\J YLW U@>DW
8.305. Whatever (merit a man gains by) reading the Veda, by sacrificing, by charitable gifts, (or by)
worshipping (Gurus and gods), the king obtains a sixth part of that in consequence of his duly protecting (his
kingdom).
U@Q [PH5>
8WDLQ UDMD Y;\D] F DW\Q \MWH $KU{ $KU{ \`(! VKÔ]W GL@>(!
8.306. A king who protects the created beings in accordance with the sacred law and smites those worthy of
corporal punishment, daily offers (as it were) sacrifices at which hundred thousands (are given as) fees.
\DH $ U@Q ELOP $DG¢H NU ]X/N F SDLZ5Y! ¾LW DJ F G^I F V V DH QUN ÊMHW
8.307. A king who does not afford protection, (yet) takes his share in kind, his taxes, tolls and duties, daily
presents and fines, will (after death) soon sink into hell.
$UL@WDUP UDMDQ ELO I{ DJ KDLU>P WP $DÕ! VY5ODHN6\ VP€PO KDUNP
8.308. They declare that a king who affords no protection, (yet) receives the sixth part of the produce, takes
upon himself all the foulness of his whole people.
$QSHL@W P\D5G QDL6WN LY¾OXSNP $UL@WDUP $¢DU QS LY DG{ $[DH JLWP
8.309. Know that a king who heeds not the rules (of the law), who is an atheist, and rapacious, who does not
protect (his subjects, but) devours them, will sink low (after death).
$[DLP5N L¥L U{ 1\D\(U{ LQJ},\DW ¾\¤W! LQUDH[QHQ E1[HQ LYLY[HQ Y[HQ F
8.310. Let him carefully restrain the wicked by three methods,- by imprisonment by putting them in fetters, and
by various (kinds of) corporal punishments.
LQ€KH> LK SDSDQD VD[8QD V€KH> F L´MDW\ Y -\DL ! S8\1WH VWW QSD!
8.311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as twiceborn
men by sacrifices.
@1W9\ ¾ X>D LQ7\ L@SWD NDL\5>D Q>DP EDO Y­ $WXUD>D F NeY5WD LKWP $D7PQ!
8.312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who
inveigh against him.
\! L@»DH P 5\7\DW( 5V WHQ 6YJH5
PK,\WH \V 7Y #HÏ\D5Q Q @PWH QUN WHQ J›LW

8.313. He who, being abused by men in pain, pardons (them), will in reward of that (act) be exalted in heaven;
but he who, (proud) of his kingly state, forgives them not, will for that (reason) sink into hell.
UDMD 6WHQHQ J1W9\DH PX‹ NH]HQ [DYWD $DF@D>HQ WW 6WH\P #YNPD5 $L6P ]DL[ PDP
8.314. A thief shall, running, approach the king, with flying hair, confessing that theft (and saying), ’Thus have I
done, punish me;’
6N1[HQ $GD\ PXVO OJXI YD $LS RDLGUP ]L‹ F \WV W,Ø>DP $D\V G^IP #Y YD
8.315. (And he must) carry on his shoulder a pestle, or a club of Khadira wood, or a spear sharp at both ends, or
an iron staff.
]DVQDG{ YD LYPDH@DG{ YD 6WHQ! 6WH\DG{ LYPX&\WH $]DLV7YD WX W UDMD 6WHQ6\ $½DHLW LNL/E P
8.316. Whether he be punished or pardoned, the thief is freed from the (guilt of) theft; but the king, if he
punishes not, takes upon himself the guilt of the thief.
$¸DGH Ä8>KD PDLÐ5 S7\D( D\D5 $SFDLU>, JXUD( L] \] F \D-\] F 6WHQDH UDMLQ LNL/E P
8.317. The killer of a learned Brahmana throws his guilt on him who eats his food, an adulterous wife on her
(negligent) husband, a (sinning) pupil or sacrificer on (their negligent) teacher (or priest), a thief on the king
(who pardons him).
UDML ! N‰WG^IDV WX N‰7YD SDSDLQ PDQYD! LQ P5OD! 6YJ5P $D\DL1W V1W! VXN‰LWQDH \ZD
8.318. But men who have committed crimes and have been punished by the king, go to heaven, being pure like
those who performed meritorious deeds.
\V WX UœX T NˆSD¬i KUHG{ L 1 DF F \! ¾SDP V G^I ¾D½X\DQ PD WF F WL6PQ VPDKUHW
8.319. He who steals the rope or the water-pot from a well, or damages a hut where water is distributed, shall
pay one masha as a fine and restore the (article abstracted or damaged) in its (proper place).
[D1\ G]B\! Ne0 HB\DH KUWDH $B\L[N Y[! ]H H $3\HNDG]JX> GD3\V W6\ F WG{ [QP
8.320. On him who steals more than ten kumbhas of grain corporal punishment (shall be inflicted); in other
cases he shall be fined eleven times as much, and shall pay to the (owner the value of his) property.
WZD [LUPPH\DQD ]WDG{ $B\L[NH Y[! VXY>5 UMWDG,QDP ¢PDQD F YDVVDP
8.321. So shall corporal punishment be inflicted for stealing more than a hundred (palas) of articles sold by the
weight, (i.e.) of gold, silver, and so forth, and of most excellent clothes.
S D]WV 7Y $B\L[NH K6W›HGQP \WH ]H H 7Y #NDG]JX> P8/\DG{ G^I ¾N/S\HW
8.322. For (stealing) more than fifty (palas) it is enacted that the hands (of the offender) shall be cut off; but in
other cases, let him inflict a fine of eleven times the value.
SXÇ D>D NeO,QDQD QDU,>D F LY]H W! PX2\DQD F #Y U¤DQD KU>H Y[P $K5LW

8.323. For stealing men of noble family and especially women and the most precious gems, (the offender)
deserves corporal (or capital) punishment.
PKDS]8QD KU>H ]ÒD>DP $D( [6\ F NDOP $DVD ND\ F G^I UDMD ¾N/S\HW
8.324. For stealing large animals, weapons, or medicines, let the king fix a punishment, after considering the
time and the purpose (for which they were destined).
JDH X ÂDÚ>V6ZDVX FXLUND\D] F HGQH S]8QD KU>H F #Y V ! ND\DH5
$[5SDLGN!
8.325. For (stealing) cows belonging to Brahmanas, piercing (the nostrils of) a barren cow, and for stealing
(other) cattle (belonging to Brahmanas, the offender) shall forthwith lose half his feet.
V8¥ NDSD5V LN^YDQD JDHP\6\ JXI6\ F Gµ! @,U6\ W‘6\ SDQ,\6\ W>6\ F
8.326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk,
butter-milk, water, or grass,
YH>XY(GO D^IDQD OY>DQD WZD #Y F P^P\DQD F KU>H PGDH 6PQ #Y F
8.327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes,
P76\DQD SL@>D F #Y W(O6\ F W6\ F PDV6\ P[XQ] F #Y \F F $1\W S]X V YP
8.328. Fish, birds, oil, clarified butter, meat, honey, and other things that come from beasts,
$1\H D F #Y0 $G,QD P DQDP $DHGQ6\ F S.YD¸DQD F VYH5
D W1PX/\DG{ L´JX>DH GP!
8.329. Or other things of a similar kind, spirituous liquor, boiled rice, and every kind of cooked food, the fine
(shall be) twice the value (of the stolen article).
SX SH X KLUWH [D1\H JX/P Yp, QJH X F $1\H Y $SLUS8WH X G^I! 6\DW S N‰ >O!
8.330. For flowers, green corn, shrubs, creepers, trees, and other unhusked (grain) the fine (shall be) five
krishnalas.
SLUS8WH X [D1\H X ]DN P8O OH X F LQU1Y\H ]W G^I! VD1Y\H $[5]W GP!
8.331. For husked grain, vegetables, roots, and fruit the fine (shall be) one hundred (panas) if there is no
connexion (between the owner and the thief), fifty (panas) if such a connexion exists.
6\DW VDKV 7Y $1Y\YW ¾V NP5 \W N‰WP LQU1Y\ YHW 6WH\ ×7YD $S9\\WH F \W
8.332. An offence (of this description), which is committed in the presence (of the owner) and with violence,
will be robbery; if (it is committed) in his absence, it will be theft; likewise if (the possession of) anything is
denied after it has been taken.
\V 7Y #WD1\XS.„{»DLQ ²9\DL> 6WHQ\HQ QU! WP $D G^I\HG{ UDMD \] FDL” FDHU\HG{ JKDW
8.333. On that man who may steal (any of) the above-mentioned articles, when they are prepared for (use), let
the king inflict the first (or lowest) amercement; likewise on him who may steal (a sacred) fire out of the room
(in which it is kept).

\HQ \HQ \ZDšHQ 6WHQDH Q X LYFHÐWH WW WG{ #Y KUHW W6\ ¾7\DGH]D\ SDLZ5Y!
8.334. With whatever limb a thief in any way commits (an offence) against men, even of that (the king) shall
deprive him in order to prevent (a repetition of the crime).
LSWD $FD\5! VX×W PDWD D\D5 SX¥! SXUDHLKW! Q $G^I DH QDP UD`DH $L6W \! 6Y[PH5
Q LWÑLW
8.335. Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest
must be left unpunished by a king, if they do not keep within their duty.
ND D5S> YHG{ G^I DH \¥ $1\! ¾DN‰WDH MQ! W¥ UDMD YHG{ G^I ! VKÔP LW [DU>D
8.336. Where another common man would be fined one karshapana, the king shall be fined one thousand; that is
the settled rule.
$ÐDSD WX ]8²6\ 6WH\H YLW LNL/E P DHI] #Y WX Y(=\6\ ´DL¥]W @L¥\6\ F
8.337. In (a case of) theft the guilt of a Sudra shall be eightfold, that of a Vaisya sixteenfold, that of a Kshatriya
two-and-thirtyfold,
ÂDÚ>6\ FWX! LÐ! S8> YD $LS ]W YHW L´JX>D YD FWX! LÐV W¬DH JX>LY¬i LK V!
8.338. That of a Brahmana sixty-fourfold, or quite a hundredfold, or (even) twice four-and-sixtyfold; (each of
them) knowing the nature of the offence.
YDQ6S7\ P8O O GDÇ $*1< $Z WZD #Y F W> F JDHB\DH €DV $Z5P $6WH\ PQXU{ $ÂY,W
8.339. (The taking of) roots and of fruit from trees, of wood for a (sacrificial) fire, and of grass for feeding
cows, Manu has declared (to be) no theft.
\DH $G¢DGDL\QDH K6WDW LO3VHW ÂDÚ>DH [QP \DMQ $;\DSQHQ $LS \ZD 6WHQV WZD #Y V!
8.340. A Brahmana, seeking to obtain property from a man who took what was not given to him, either by
sacrificing for him or by teaching him, is even like a thief.
L´MDH $;YJ! @,> YL¢U{ ´DY @8 ´H F P8ONH $DGGDQ! SU@H¥DW Q G^I GDWXP $K5LW
8.341. A twice-born man, who is travelling and whose provisions are exhausted, shall not be fined, if he takes
two stalks of sugar-cane or two (esculent) roots from the field of another man.
$VLGWDQD VGDWD VLGWDQD F PDH@N! GDV $Ï UZKWD5 F ¾D»! 6\DF FDHULNL/E P
8.342. He who ties up unbound or sets free tied up (cattle of other men), he who takes a slave, a horse, or a
carriage will have incurred the guilt of a thief.
$QHQ LYL[QD UDMD NeYD5>! 6WHQLQ€KP \]DH $L6PQ ¾D½X\DW ODHNH ¾H7\ F $QX¢P VXRP
8.343. A king who punishes thieves according to these rules, will gain fame in this world and after death
unsurpassable bliss.
#H1² 6ZDQP $L ¾H3VXU{ \]] F $@\P $9\\P Q SH@HW @>P $LS UDMD VDKLVN QUP

8.344. A king who desires to gain the throne of Indra and imperishable eternal fame, shall not, even for a
moment, neglect (to punish) the man who commits violence.
YD*¨ÐDW W6NUDF F #Y G^IHQ #Y F LKVW! VDKV6\ QU! NWD5 LY`H\! SDSN‰¢P!
8.345. He who commits violence must be considered as the worst offender, (more wicked) than a defamer, than
a thief, and than he who injures (another) with a staff.
VDKVH YW5PDQ WX \DH P 5\LW SDLZ5Y! V LYQD] ÊM7\D]X LY´H F $L[J›LW
8.346. But that king who pardons the perpetrator of violence quickly perishes and incurs hatred.
Q LP¥NDU>DG{ UDMD LYSXODG{ YD [QDJPDW VPX7VMHW VDKLVNDQ VY5 8W \DYKDQ
8.347. Neither for friendship’s sake, nor for the sake of great lucre, must a king let go perpetrators of violence,
who cause terror to all creatures.
]Ò L´MDLWL U{ €DÛ [PDH5
\¥ SÇ;\WH L´MDW,QD F Y>D5QD LY3OYH NDONDLUWH
8.348. Twice-born men may take up arms when (they are) hindered (in the fulfilment of their duties, when
destruction (threatens) the twice-born castes (varna) in (evil) times,
$D7PQ] F SLU¥D>H GL@>DQD F VJUH Ò, LY¾DB\XSS¢D( F —Q [PH5>
Q ¨ \LW
8.349. In their own defence, in a strife for the fees of officiating priests, and in order to protect women and
Brahmanas; he who (under such circumstances) kills in the cause of right, commits no sin.
JXÇ YD EDO Y­D( YD ÂDÚ> YD EÕ ÍXWP $DWWDL\QP $D\D1W K1\DG{ #Y $ LYFDU\Q
8.350. One may slay without hesitation an assassin who approaches (with murderous intent), whether (he be
one’s) teacher, a child or an aged man, or a Brahmana deeply versed in the Vedas.
Q $WWDL\Y[H GDH DH K1WXU{ YLW N] FQ ¾ND] YD $¾ND] YD P1\XV W P1\XP ?›LW
8.351. By killing an assassin the slayer incurs no guilt, whether (he does it) publicly or secretly; in that case fury
recoils upon fury.
SUGDUDL P]H5
X ¾Y¢DQ Q†Q PK,SLW! ´HMQNU(U{ G^I(] LF¸L\7YD ¾YDV\HW
8.352. Men who commit adultery with the wives of others, the king shall cause to be marked by punishments
which cause terror, and afterwards banish.
WW VPX7ZDH LK ODHN6\ MD\WH Y>5VNU! \HQ P8OKUDH $[P5! VY5QD]D\ N/SWH
8.353. For by (adultery) is caused a mixture of the castes (varna) among men; thence (follows) sin, which cuts
up even the roots and causes the destruction of everything.
SU6\ S71\D SXÇ ! V D D \DHM\Q UK! S8Y5P $D@DLUWDH GDH (! ¾D½X\DW S8Y5VDKVP
8.354. A man formerly accused of (such) offences, who secretly converses with another man’s wife, shall pay
the first (or lowest) amercement.

\V 7Y $QD@DLUW! S8Y5P $L D WH NDU>DW Q GDH ¾D½X\DW LN LFQ Q LK W6\ 9\LW‘P!
8.355. But a man, not before accused, who (thus) speaks with (a woman) for some (reasonable) cause, shall not
incur any guilt, since in him there is no transgression.
SULÒ\ \DH $L YGHW W,ZH5
$U^\H YQH $LS YD QG,QD YD $LS V HGH V V€K>P $D½X\DW
8.356. He who addresses the wife of another man at a Tirtha, outside the village, in a forest, or at the confluence
of rivers, suffer (the punishment for) adulterous acts (samgrahana).
SFDUL‘\D NHLO! 6S]DH5
8 > YDVVDP VK RT{YD $VQ F #Y VY V€K> 6PWP
8.357. Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her
on a bed, all (these acts) are considered adulterous acts (samgrahana).
LÒ\ 6S]HG{ $GH]H \! 6SÐDH YD P 5\HW W\D SU6SU6\ $QXPWH VY V€K> 6PWP
8.358. If one touches a woman in a place (which ought) not (to be touched) or allows (oneself to be touched in
such a spot), all (such acts done) with mutual consent are declared (to be) adulterous (samgrahana).
$ÂDÚ>! V€K>H ¾D>D1W G^IP $K5LW FWX>D5P $LS Y>D5QD GDUD UØ\WPD! VGD
8.359. A man who is not a Brahmana ought to suffer death for adultery (samgrahana); for the wives of all the
four castes even must always be carefully guarded.
L @XND EL1GQ] F #Y G,L@WD! NDUYV WZD V D Q VK Ò,L ! Ne\X5U{
$¾LWYDLUWD!
8.360. Mendicants, bards, men who have performed the initiatory ceremony of a Vedic sacrifice, and artisans
are not prohibited from speaking to married women.
Q V D D SUÒ,L ! ¾LWL ­! VPDFUHW LQL ­DH D PD>V WX VXY> G^IP $K5LW
8.361. Let no man converse with the wives of others after he has been forbidden (to do so); but he who
converses (with them), in spite of a prohibition, shall be fined one suvarna.
Q # FDU>GDUH X LYL[U{ Q $7P SM,LY X Vœ\L1W LK WH QDU,U{ LQJ8)D] FDU\L1W F
8.362. This rule does not apply to the wives of actors and singers, nor (of) those who live on (the intrigues of)
their own (wives); for such men send their wives (to others) or, concealing themselves, allow them to hold
criminal intercourse.
LN LFG{ #Y WX GD3\! 6\DW V D D WDL U{ $DFUQ ¾( \DVX F #N ‹DVX UK! ¾ÊLMWDVX F
8.363. Yet he who secretly converses with such women, or with female slaves kept by one (master), and with
female ascetics, shall be compelled to pay a small fine.
\DH $ NDPD © \HW N1\D V V DH Y[P $K5LW V NDPD © \V WX/\DH Q Y[ ¾D½X\DQ QU!
8.364. He who violates an unwilling maiden shall instantly suffer corporal punishment; but a man who enjoys a
willing maiden shall not suffer corporal punishment, if (his caste be) the same (as hers).

N1\DP M1W,P 7N‰Ð Q LN LFG{ $LS GDS\HW M 1\ VHYPDQD WX V\WD YDV\HG{ JKH
8.365. From a maiden who makes advances to a (man of) high (caste), he shall not take any fine; but her, who
courts a (man of) low (caste), let him force to live confined in her house.
¢PD VHYPDQV WX M 1\DH Y[P $K5LW ]X/N G DW VHYPDQ! VPDP ›HW LSWD \LG
8.366. A (man of) low (caste) who makes love to a maiden (of) the highest (caste) shall suffer corporal
punishment; he who addresses a maiden (on) equal (caste) shall pay the nuptial fee, if her father desires it.
$L Û WX \! N1\D Ne\D5G{ GSH5>
PDQY! W6\ $]X N7\H5
$šb/\D( G^I F $K5LW T{]WP
8.367. But if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut
off, and he shall pay a fine of six hundred (panas).
V NDPD © \V WX/\DH Q $šbLOFHGP $D½X\DW L´]W WX GPP GD3\! ¾VšLYLQY¢\H
8.368. A man (of) equal (caste) who defiles a willing maiden shall not suffer the amputation of his fingers, but
shall pay a fine of two hundred (panas) in order to deter him from a repetition (of the offence).
N1\D #Y N1\D \D Ne\D5W W6\D! 6\DG{ L´]WDH GP! ]X/N F L´JX> G DW L] D] F #Y $½X\DG{ G]
8.369. A damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her
(nuptial) fee, and receive ten (lashes with a) rod.
\D WX N1\D ¾Ne\D5W Ò, VD V DH PD(^I P $K5LW $šb/\DHU{ #Y YD FHG RUH> ´KQ WZD
8.370. But a woman who pollutes a damsel shall instantly have (her head) shaved or two fingers cut off, and be
made to ride (through the town) on a donkey.
WD5U O { \HG{ \D WX Ò, `DLW JX>GLS5WD WD ÏL ! RDG\HG{ UDMD V6ZDQH EÕVL6ZWH
8.371. If a wife, proud of the greatness of her relatives or (her own) excellence, violates the duty which she
owes to her lord, the king shall cause her to be devoured by dogs in a place frequented by many.
SXPDV GDK\HW SDS ]\QH W» $D\VH $B\DG;\X] F NDÑDLQ W¥ GÛHW SDSN‰W
8.372. Let him cause the male offender to be burnt on a red-hot iron bed; they shall put logs under it, (until) the
sinner is burned (to death).
VY7VUDL ]6W6\ ¨Ð6\ L´JX>DH GP! ÊD7\\D VK VYDVH FD^ID/\D WDYG{ #Y WX
8.373. On a man (once) convicted, who is (again) accused within a year, a double fine (must be inflicted); even
thus (must the fine be doubled) for (repeated) intercourse with a Vratya and a Kandali.
]8²DH JX»P $JX» YD ´(MDW Y>5P $DYVQ $JX»P $š VY56Y(U{ JX» VYH5>
K,\WH
8.374. A Sudra who has intercourse with a woman of a twice-born caste (varna), guarded or unguarded, (shall
be punished in the following manner): if she was unguarded, he loses the part (offending) and all his property; if
she was guarded, everything (even his life).

Y(=\! VY56Y G^I! 6\DW VY7VULQUDH[W! VKÔ @L¥\DH G^I DH PD(^I P8¥H> F $K5LW
8.375. (For intercourse with a guarded Brahmana a Vaisya shall forfeit all his property after imprisonment for a
year; a Kshatriya shall be fined one thousand (panas) and be shaved with the urine (of an ass).
ÂDÚ>,v \ JX»D WX J›HWD Y(=\ SDLZ5YD( Y(=\ S ]W Ne\D5W @L¥\ WX VKLÔ>P
8.376. If a Vaisya or a Kshatriya has connexion with an unguarded Brahmana, let him fine the Vaisya five
hundred (panas) and the Kshatriya one thousand.
DY $LS WX WDY #Y ÂDÚ^\D JX»\D VK LY3OXWD( ]8²YG{ G^I D( G*[9\D( YD NTDL”QD
8.377. But even these two, if they offend with a Brahmani (not only) guarded (but the wife of an eminent man),
shall be punished like a Sudra or be burnt in a fire of dry grass.
VKÔ ÂDÚ>DH G^I DH JX»D LY¾D EODG{ ÊMQ ]WDLQ S G^I ! 6\DG{ ›17\D VK VJW!
8.378. A Brahmana who carnally knows a guarded Brahmani against her will, shall be fined one thousand
(panas); but he shall be made to pay five hundred, if he had connexion with a willing one.
PD(^I ¾D>DL1WN G^IDH ÂDÚ>6\ LY[,\WH WUH D WX Y>D5QD G^I! ¾D>DL1WNDH YHW
8.379. Tonsure (of the head) is ordained for a Brahmana (instead of) capital punishment; but (men of) other
castes shall suffer capital punishment.
Q MDWX ÂDÚ> K1\DW VY5SDSH Y $LS L6ZWP UDÐDG{ #Q ELK! Ne\D5W VP€ [QP $@WP
8.380. Let him never slay a Brahmana, though he have committed all (possible) crimes; let him banish such an
(offender), leaving all his property (to him) and (his body) unhurt.
Q ÂDÚ>Y[DG{ 8\DQ $[PDH5
LY WH XLY W6PDG{ $6\ Y[ UDMD PQVD $LS Q LF1W\HW
8.381. No greater crime is known on earth than slaying a Brahmana; a king, therefore, must not even conceive
in his mind the thought of killing a Brahmana.
Y(=\] FHW @L¥\D JX»D Y(=\D YD @L¥\DH ÊMHW \DH ÂDÚ^\DP $JX»D\D WDY D( G^IP $K5W!
8.382. If a Vaisya approaches a guarded female of the Kshatriya caste, or a Kshatriya a (guarded) Vaisya
woman, they both deserve the same punishment as in the case of an unguarded Brahmana female.
VKÔ ÂDÚ>DH G^I GD3\DH JX»H WX WH ÊMQ ]8²D\D @L¥\ LY]DH! VDKÔDH Y( YHG{ GP!
8.383. A Brahmana shall be compelled to pay a fine of one thousand (panas) if he has intercourse with guarded
(females of) those two (castes); for (offending with) a (guarded) Sudra female a fine of one thousand (panas
shall be inflicted) on a Kshatriya or a Vaisya.
@L¥\D\DP $JX»D\D Y(=\H S ]W GP! P8¥H> PD(^I P ›HW WX @L¥\DH G^IP #Y YD
8.384. For (intercourse with) an unguarded Kshatriya a fine of five hundred (panas shall fall) on a Vaisya; but
(for the same offence) a Kshatriya shall be shaved with the urine (of a donkey) or (pay) the same fine.

$JX»H @L¥\D Y(=\H ]8²D YD ÂDÚ>DH ÊMQ ]WDLQ S G^I ! 6\DW VKÔ 7Y $17\MLÒ\P
8.385. A Brahmana who approaches unguarded females (of the) Kshatriya or Vaisya (castes), or a Sudra female,
shall be fined five hundred (panas); but (for intercourse with) a female (of the) lowest (castes), one thousand.
\6\ 6WHQ! SXUH Q $L6W Q $1\Ò,JDH Q ¨Ð YDN{ Q VDKLVN G^I—DH V UDMD ]‘ODHN DN{
8.386. That king in whose town lives no thief, no adulterer, no defamer, no man guilty of violence, and no
committer of assaults, attains the world of Sakra (Indra).
#WH D LQ€KDH UD`! S DQD LY \H 6YNH VDUD-\N‰W VMD7\H X ODHNH F #Y \]6NU!
8.387. The suppression of those five in his dominions secures to a king paramount sovereignty among his peers
and fame in the world.
?L7YM \V 7\MHG{ \D-\DH \D-\ F L7Y5N{ 7\MHG{ \LG ]‹ NP5^\¨Ð F W\DHU{ G^I! ]W ]WP
8.388. A sacrificer who forsakes an officiating priest, and an officiating priest who forsakes a sacrificer, (each
being) able to perform his work and not contaminated (by grievous crimes), must each be fined one hundred
(panas).
Q PDWD Q LSWD Q Ò, Q SX¥V 7\DJP $K5LW 7\M¸ $SLWWDQ #WDQ UD`D G^I ! ]WDLQ T{
8.389. Neither a mother, nor a father, nor a wife, nor a son shall be cast off; he who casts them off, unless guilty
of a crime causing loss of caste, shall be fined six hundred (panas).
$DÍPH X L´MDW,QD ND\H5
LYYGWD LPZ! Q LYÂ8\DQ QSDH [P LFN, 5Q LKWP $D7PQ!
8.390. If twice-born men dispute among each other concerning the duty of the orders, a king who desires his
own welfare should not (hastily) decide (what is) the law.
\ZDK5P #WDQ $B\&\5 ÂDÚ>(! VK SDLZ5Y! VD17YHQ ¾]PH LY]LWL´MH $KD5Y $ DHM\Q LY¾DH G^IP $K5LW PD NP
8.392. A Brahmana who does not invite his next neighbour and his neighbour next but one, (though) both (he)
worthy (of the honour), to a festival at which twenty Brahmanas are entertained, is liable to a fine of one masha.
ÍDHL¥\! ÍDHL¥\ VD[X 8LWN‰7\H Y $ DHM\Q WG{ $¸ L´JX> GD3\DH LKU^\ F #Y PD NP
8.393. A Srotriya who does not entertain a virtuous Srotriya at auspicious festive rites, shall be made to pay him
twice (the value of) the meal and a masha of gold (as a fine to the king).
$1[DH MI! S,4VS,5 V»7\D 6ZLYU] F \! ÍDHL¥\H 8SNeY] F Q GD3\D! NHQ LFW NUP
8.394. A blind man, an idiot, (a cripple) who moves with the help of a board, a man full seventy years old, and
he who confers benefits on Srotriyas, shall not be compelled by any (king) to pay a tax.

ÍDHL¥\ 9\DL[W $WD( 5 F EDO Y­DY $LNFQP PKDNeO,QP $D\ F UDMD VS8M\HW VGD
8.395. Let the king always treat kindly a Srotriya, a sick or distressed man, an infant and an aged or indigent
man, a man of high birth, and an honourable man (Arya).
]D/PO, ONH ÎØ>H QHLQ-\DQ QHMN! ]Q(! Q F YDVDLV YDVDHL U{ LQK5UHQ Q F YDV\HW
8.396. A washerman shall wash (the clothes of his employers) gently on a smooth board of Salmaliwood he
shall not return the clothes (of one person) for those (of another), nor allow anybody (but the owner) to wear
them.
W1WXYD\DH G]SO G DG{ #NSO $L[NP $WDH $1\ZD YW5PDQDH GD3\DH ´DG]N GPP
8.397. A weaver (who has received) ten palas (of thread), shall return (cloth weighing) one pala more; he who
acts differently shall be compelled to pay a fine of twelve (panas).
]X/N6ZDQH X Ne]OD! VY5S^\ LYF@>D! Ne\X5U{
$ \ZDS^\ WWDH LY] QSDH KUHW
8.398. Let the king take one-twentieth of that (amount) which men, well acquainted with the settlement of tolls
and duties (and) skilful in (estimating the value of) all kinds of merchandise, may fix as the value for each
saleable commodity.
UD`! ¾2\DW D^IDLQ ¾LWL ­DLQ \DLQ F WDL> LQK5UWDH ODH DW VY5KDU KUHQ QS!
8.399. Let the king confiscate the whole property of (a trader) who out of greed exports goods of which the king
has a monopoly or (the export of which is) forbidden.
]X/N6ZDQ SLUKU¸ $NDOH ‘\ LY‘\, LP:\DYDG, F V2\DQH GD3\DH $ÐJX>P $7\\P
8.400. He who avoids a custom-house (or a toll), he who buys or sells at an improper time, or he who makes a
false statement in enumerating (his goods), shall be fined eight times (the amount of duty) which he tried to
evade.
$DJP LQJ5P 6ZDQ WZD YL­ @\DY D( LYFD\5 VY5S^\DQD NDU\HW ‘\ LY‘\D(
8.401. Let (the king) fix (the rates for) the purchase and sale of all marketable goods, having (duly) considered
whence they come, whither they go, how long they have been kept, the (probable) profit and the (probable)
outlay.
S UD¥H S UD¥H S@H S@H $Z YD JWH NeY,5W F # D ¾7\@P $ 5V6ZDSQ QS!
8.402. Once in five nights, or at the close of each fortnight, let the king publicly settle the prices for the
(merchants).
WXODPDQ ¾W,PDQ VY F 6\DW VXOL@WP T{VX T{VX F PDVH X SXQU{ #Y SU,@\HW
8.403. All weights and measures must be duly marked, and once in six months let him re-examine them.
S> \DQ WUH GD3\ SD(Ç DH $[5S> WUH SDG S]X] F \DHL W F SDGD[ LU‹N! SXPDQ
8.404. At a ferry an (empty) cart shall be made to pay one pana, a man’s (load) half a pana, an animal and a
woman one quarter of a (pana), an unloaded man one-half of a quarter.

D^IS8>D5LQ \DQDLQ WD\ GD3\DLQ VDUW! LU‹ D^IDLQ \W LN LFW SXPDV] & $SLU›GD!
8.405. Carts (laden) with vessels full (of merchandise) shall be made to pay toll at a ferry according to the value
(of the goods), empty vessels and men without luggage some trifle.
G, D5;YLQ \ZDGH] \ZDNDO WUDH YHW QG,W,UH X WG{ LY DW VPX²H Q $L6W O@>P
8.406. For a long passage the boat-hire must be proportioned to the places and times; know that this (rule refers)
to (passages along) the banks of rivers; at sea there is no settled (freight).
JL 5>, WX L´PDVDLGV WZD ¾ÊLMWDH PXLQ! ÂDÚ>D LOLšQ] F #Y Q GD3\DV WDLUN WUH
8.407. But a woman who has been pregnant two months or more, an ascetic, a hermit in the forest, and
Brahmanas who are students of the Veda, shall not be made to pay toll at a ferry.
\Q QDLY LN LFG{ GD]DQD LY],\H5W
$SUD[W! WG{ GD](U{ #Y GDW9\ VPDJ0\ 6YWDH $]W!
8.408. Whatever may be damaged in a boat by the fault of the boatmen, that shall be made good by the boatmen
collectively, (each paying) his share.
# QD(\DL\QDP ‹DH 9\YKDU6\ LQ>5\! GD]DSUD[WV WDH\H G(LYNH Q $L6W LQ€K!
8.409. This decision in suits (brought) by passengers (holds good only) in case the boatmen are culpably
negligent on the water; in the case of (an accident) caused by (the will of) the gods, no fine can be (inflicted on
them).
YDL>-\ NDU\HG{ Y(=\ NeV,G N‰L P #Y F S]8QD U@> F #Y GD6\ ]8² L´M1PQDP
8.410. (The king) should order a Vaisya to trade, to lend money, to cultivate the land, or to tend cattle, and a
Sudra to serve the twice-born castes
@L¥\ F #Y Y(=\ F ÂDÚ>DH YL¢NL]5WD( LE \DG{ $DQ]6\HQ 6YDLQ NPD5L> NDU\HW
8.411. (Some wealthy) Brahmana shall compassionately support both a Kshatriya and a Vaisya, if they are
distressed for a livelihood, employing them on work (which is suitable for) their (castes).
GD6\ WX NDU\Q ODH DG{ ÂDÚ>! V6N‰WDQ L´MDQ $LQ›W! ¾D Y7\DG{ UD`D G^I ! ]WDLQ T{
8.412. But a Brahmana who, because he is powerful, out of greed makes initiated (men of the) twice-born
(castes) against their will do the work of slaves, shall be fined by the king six hundred (panas).
]8² WX NDU\HG{ GD6\ ‘,WP $‘,WP #Y YD GD6\D\ #Y LK VÐDH $VD( ÂDÚ>6\ 6Y\ XYD
8.413. But a Sudra, whether bought or unbought, he may compel to do servile work; for he was created by the
Self-existent (Svayambhu) to be the slave of a Brahmana.
Q 6YDLPQD LQVÐDH $LS ]8²DH GD6\DG{ LYPX&\WH LQVJ5M LK WW W6\ NV W6PDW WG{ $SDHKLW
8.414. A Sudra, though emancipated by his master, is not released from servitude; since that is innate in him,
who can set him free from it?

;YMD×WDH ‹GDVDH JKM! ‘,W GL7¥PD( S(L¥NDH G^IGDV] F V» #WH GDV\DHQ\!
8.415. There are slaves of seven kinds, (viz.) he who is made a captive under a standard, he who serves for his
daily food, he who is born in the house, he who is bought and he who is given, he who is inherited from
ancestors, and he who is enslaved by way of punishment.
D\D5 SX¥] F GDV] F ¥\ #Y $ [QD! 6PWD! \W WH VPL[J›L1W \6\ WH W6\ WG{ [QP
8.416. A wife, a son, and a slave, these three are declared to have no property; the wealth which they earn is
(acquired) for him to whom they belong.
LYÔ%[ ÂDÚ>! ]8²DG{ ²9\ SDGDQP $DFUHW Q LK W6\ $L6W LN LFW 6Y W5KD\5 [QDH LK V!
8.417. A Brahmana may confidently seize the goods of (his) Sudra (slave); for, as that (slave) can have no
property, his master may take his possessions.
Y(=\ ]8²D( ¾\¤HQ 6YDLQ NPD5L> NDU\HW WD( LK &\XWD( 6YNP5B\! @DH \HWDP G MJW
8.418. (The king) should carefully compel Vaisyas and Sudra to perform the work (prescribed) for them; for if
these two (castes) swerved from their duties, they would throw this (whole) world into confusion.
$K1\K1\YH@HW NPD51WDQ YDKQDLQ F $D\ 9\\D( F LQ\WDY $DNUDQ NDH]P #Y F
8.419. Let him daily look after the completion of his undertakings, his beasts of burden, and carriages, (the
collection of) his revenues and the disbursements, his mines and his treasury.
#Y VYD5Q PDQ UDMD 9\YKDUDQ VPDS\Q 9\SDHÛ LNL/E VY ¾D½DHLW SUPD JLWP
8.420. A king who thus brings to a conclusion. all the legal business enumerated above, and removes all sin,
reaches the highest state (of bliss).

Chapter 9
SXÇ 6\ LÒ\D] F #Y [PH5
Y7P5LQ LWÑWDH! V\DHJH LY¾\DHJH F [PD5Q YØ\DLP ]DÏWDQ
9.1. I will now propound the eternal laws for a husband and his wife who keep to the path of duty, whether they
be united or separated.
$6YW·D! LÒ\! ND\D5! SXÇ (! 6Y(U{ LGYD LQ]P LY \H X F Vœ17\! V6ZD3\D $D7PQDH Y]H
9.2. Day and night woman must be kept in dependence by the males (of) their (families), and, if they attach
themselves to sensual enjoyments, they must be kept under one’s control.
LSWD U@LW ND(PDUH WD5 U@LW \D(YQH U@L1W 6ZLYUH SX¥D Q Ò, 6YDW· P $K5LW
9.3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old
age; a woman is never fit for independence.
NDOH $ GDWD LSWD YD&\DH YD&\] F $Q S\Q SLW! PWH W5LU SX¥V WX YD&\DH PDWXU{ $UL@WD
9.4. Reprehensible is the father who gives not (his daughter in marriage) at the proper time; reprehensible is the
husband who approaches not (his wife in due season), and reprehensible is the son who does not protect his
mother after her husband has died.
V8ØPHB\DH $LS ¾VšHB\! LÒ\DH UØ\D LY]H W! ´\DHU{ LK NeO\DH! ]DHNP $DYKH\XU{ $UL@WD!
9.5. Women must particularly be guarded against evil inclinations, however trifling (they may appear); for, if
they are not guarded, they will bring sorrow on two families.
P LK VY5Y>D5QD S=\1WDH [P5P ¢PP \W1WH UL@WX D\D WD5UDH ¨E5OD $LS
9.6. Considering that the highest duty of all castes, even weak husbands (must) strive to guard their wives.
6YD ¾V8LW FLU¥ F NeOP $D7PDQP #Y F 6Y F [P ¾\¤HQ MD\D U@Q LK U@LW
9.7. He who carefully guards his wife, preserves (the purity of) his offspring, virtuous conduct, his family,
himself, and his (means of acquiring) merit.
SLWU{ D\D V¾LY=\ J DH5
87YD K MD\WH MD\D\DV W¬i LK MD\D7Y \G{ $6\D MD\WH SXQ!
9.8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the
wifehood of a wife (gaya), that he is born (gayate) again by her.
\Df] MWH LK Ò, VXW V8WH WZDLY[P W6PDW ¾MDLY]XL­ $Z LÒ\ U@HW ¾\¤W!
9.9. As the male is to whom a wife cleaves, even so is the son whom she brings forth; let him therefore carefully
guard his wife, in order to keep his offspring pure.
Q N] LFG{ \DHL W! ]‹! ¾VÛ SLUUL@WXP #W(U{ SD\\DHJ(V WX ].\DV WD! SLUUL@WXP
9.10. No man can completely guard women by force; but they can be guarded by the employment of the
(following) expedients:

$Z56\ V€KH F #QD 9\\H F #Y LQ\DHM\HW ]D(FH [PH5
$¸SŒ\D F SDLU>DÛ6\ YH@>H
9.11. Let the (husband) employ his (wife) in the collection and expenditure of his wealth, in keeping
(everything) clean, in (the fulfilment of) religious duties, in the preparation of his food, and in looking after the
household utensils.
$UL@WD JKH Ç­D! SXÇ (U{ $D»NDLUL ! $D7PDQP $D7PQD \DV WX U@H\XV WD! VXUL@WD!
9.12. Women, confined in the house under trustworthy and obedient servants, are not (well) guarded; but those
who of their own accord keep guard over themselves, are well guarded.
SDQ ¨M5QVVJ5! S7\D F LYUKDH $TQP 6Y½DH $1\JHKYDV] F QDU,V© >DLQ T{
9.13. Drinking (spirituous liquor), associating with wicked people, separation from the husband, rambling
abroad, sleeping (at unseasonable hours), and dwelling in other men’s houses, are the six causes of the ruin of
women.
Q #WD ÈS SU,@1WH Q $VD Y\LV VL6ZLW! VXÈS YD LYÈS YD SXPDQ 7\HY X¡WH
9.14. Women do not care for beauty, nor is their attention fixed on age; (thinking), ’(It is enough that) he is a
man,’ they give themselves to the handsome and to the ugly.
SD(Ë/\DF FOLF¢DF F Q(ÓHÛDF F 6Y DYW! UL@WD \¤WDH $LS K W5 Y #WD LYNeY5WH
9.15. Through their passion for men, through their mutable temper, through their natural heartlessness, they
become disloyal towards their husbands, however carefully they may be guarded in this (world).
#Y 6Y DY `D7YD $VD ¾MDSLWLQVJ5MP SUP \¤P $DLWÑHW SXÇ DH U@> ¾LW
9.16. Knowing their disposition, which the Lord of creatures laid in them at the creation, to be such, (every)
man should most strenuously exert himself to guard them.
]D L‘\D P·(U{ LW [PH5
9\YL6ZLW! LQ 5L1²\D ÛP·D] F Ò,B\DH $QWP LW L6ZLW!
9.18. For women no (sacramental) rite (is performed) with sacred texts, thus the law is settled; women (who
are) destitute of strength and destitute of (the knowledge of) Vedic texts, (are as impure as) falsehood (itself),
that is a fixed rule.
WZD F ÍXW\DH EÜi\DH LQJ,WD LQJPH Y $LS 6YDO@^\SU,@DZ WDVD ]>XW LQ N‰W,!
9.19. And to this effect many sacred texts are sung also in the Vedas, in order to (make) fully known the true
disposition (of women); hear (now those texts which refer to) the expiation of their (sins).
\Q PH PDWD ¾OXOX H LYFU17\SLWÊWD WQ PH UHW! LSWD YrDP 7\6\ #WQ LQG]5QP
9.20. ’If my mother, going astray and unfaithful, conceived illicit desires, may my father keep that seed from
me,’ that is the scriptural text.

;\D\7\LQÐ \W LN LFW SDL>€DK6\ FHWVD W6\ # 9\L FDU6\ LQÙY! V0\J &\WH
9.21. If a woman thinks in her heart of anything that would pain her husband, the (above-mentioned text) is
declared (to be a means for) completely removing such infidelity.
\Df* JX>HQ ¥D5 Ò, V\X-\HW \ZDLYL[ WDf* JX>D VD YLW VPX²H> Y LQÅJD
9.22. Whatever be the qualities of the man with whom a woman is united according to the law, such qualities
even she assumes, like a river (united) with the ocean.
$@PDOD YLVÑHQ V\X‹D $[P\DHLQMD ]DUš, P1GSDOHQ MJDP $B\K5>,\WDP
9.23. Akshamala, a woman of the lowest birth, being united to Vasishtha and Sarangi, (being united) to
Mandapala, became worthy of honour.
#WD] F $1\D] F ODHNH $L6P¸ $SN‰Ð¾V8W\! 7N \DHL W! ¾D»D! 6Y(! 6Y(U{ W5JX>(! ]X (!
9.24. These and other females of low birth have attained eminence in this world by the respective good qualities
of their husbands.
# D LGWD ODHN\D¥D LQ7\ Ò, SXV\DH! ]X D ¾H7\ K F VXR GND5Q ¾MD[PD5Q LQEDH[W
9.25. Thus has been declared the ever pure popular usage (which regulates the relations) between husband and
wife; hear (next) the laws concerning children which are the cause of happiness in this world and after death.
¾MQDZ PKD DJD! S8M $KD5 JKG,»\! LÒ\! LÍ\] F JHKH X Q LY]H DH $L6W N] FQ
9.26. Between wives (striyah) who (are destined) to bear children, who secure many blessings, who are worthy
of worship and irradiate (their) dwellings, and between the goddesses of fortune (sriyah, who reside) in the
houses (of men), there is no difference whatsoever.
7SDGQP $S7\6\ MDW6\ SLUSDOQP ¾7\K ODHN\D¥D\D! ¾7\@ Ò, LQE1[QP
9.27. The production of children, the nurture of those born, and the daily life of men, (of these matters) woman
is visibly the cause.
$S7\ [P5ND\D5L> ]XÍ8 D ULWU{ ¢PD GDUD $[,QV WZD 6YJ5! LSW†>DP $D7PQ] F K
9.28. Offspring, (the due performance on religious rites, faithful service, highest conjugal happiness and
heavenly bliss for the ancestors and oneself, depend on one’s wife alone.
SLW \D Q $L FULW PQDH YD* GHKV\WD VD W5ODHNDQ $D½DHLW VL¯! VD;Y, LW F &\WH
9.29. She who, controlling her thoughts, speech, and acts, violates not her duty towards her lord, dwells with
him (after death) in heaven, and in this world is called by the virtuous a faithful (wife, sadhvi)
9\L FDUDW WX WX5!
Ò, ODHNH ¾D½DHLW LQ1 WDP VJDO\DHLQ F $½DHLW SDSUDHJ(] F S,I WH
9.30. But for disloyalty to her husband a wife is censured among men, and (in her next life) she is born in the
womb of a jackal and tormented by diseases, the punishment of her sin.

SX¥ ¾7\XLGW VL¯! S8Y5M(] F PKL 5L ! LYÏM1\P P SX^\P S1\DV LQEDH[W
9.31. Listen (now) to the following holy discussion, salutary to all men, which the virtuous (of the present day)
and the ancient great sages have held concerning male offspring.
W5LU SX¥ LYMDQL1W ÍXLW´([ WX NW5LU $DÕU{ 7SDGN NH LFG{ $SUH @HL¥> LY¨!
9.32. They (all) say that the male issue (of a woman) belongs to the lord, but with respect to the (meaning of the
term) lord the revealed texts differ; some call the begetter (of the child the lord), others declare (that it is) the
owner of the soil.
@H¥ 8WD 6PWD QDU, E,M 8W! 6PW! SXPDQ @H¥ E,MVPD\DHJDW V Y! VY5GHLKQDP
9.33. By the sacred tradition the woman is declared to be the soil, the man is declared to be the seed; the
production of all corporeal beings (takes place) through the union of the soil with the seed.
LYL]Ð Ne¥ LFG{ E,M Ò,\DHLQV 7Y #Y Ne¥ LFW \ WX VP \¥ VD ¾V8LW! ¾]6\WH
9.34. In some cases the seed is more distinguished, and in some the womb of the female; but when both are
equal, the offspring is most highly esteemed.
E,M6\ F #Y \DH1\D] F E,MP 7N‰ÐP &\WH VY5 8W¾V8LWU{ LK E,MO@>OL@WD
9.35. On comparing the seed and the receptacle (of the seed), the seed is declared to be more important; for the
offspring of all created beings is marked by the characteristics of the seed.
\Df] WX 3\WH E,M @H¥H NDO SSDLGWH WDfJ UDHKLW WW WL6PQ E,M 6Y(U{ 9\L¡W JX>(!
9.36. Whatever (kind on seed is sown in a field, prepared in due season, (a plant) of that same kind, marked
with the peculiar qualities of the seed, springs up in it.
\ 8LPU{ LK 8WDQD ]DÏW, \DHLQU{ &\WH Q F \DHLQJX>DQ ND] LFG{ E,M SX \LW SXLÐ X
9.37. This earth, indeed, is called the primeval womb of created beings; but the seed develops not in its
development any properties of the womb.
8PDY $3\HNNHGDUH NDO »DLQ N‰ ,YO(! QDQDÈSDL> MD\1WH E,MDLQ K 6Y DYW!
9.38. In this world seeds of different kinds, sown at the proper time in the land, even in one field, come forth
(each) according to its kind.
Ê,K\! ]DO\DH PXªDV LWOD PD DV WZD \YD! \ZDE,M ¾UDHKL1W O]XQDLQ @YV WZD
9.39. The rice (called) vrihi and (that called) sali, mudga-beans, sesamum, masha-beans, barley, leeks, and
sugar-cane, (all) spring up according to their seed.
$1\G{ » MDWP $1\G{ 7\HWW Q SS WH 3\WH \¬i LK \G{ E,M WW WG{ #Y ¾UDHKLW
9.40. That one (plant) should be sown and another be produced cannot happen; whatever seed is sown, (a plant
of) that kind even comes forth.

WW ¾D`HQ LYQ,WHQ `DQ LY`DQYHLGQD $D\X NDPHQ Y»9\ Q MDWX SU\DHL LW
9.41. Never therefore must a prudent well-trained man, who knows the Veda and its Angas and desires long life,
cohabit with another’s wife.
$¥ JDZD YD\XJ,WD! N,W5\L1W SXUDLYG! \ZD E,M Q Y»9\ SXVD SUSLU€KH
9.42. With respect to this (matter), those acquainted with the past recite some stanzas, sung by Vayu (the Wind,
to show) that seed must not be sown by (any) man on that which belongs to another.
Q=\LW XU{ \ZD LY­! RH LY­P $QXLY;\W! WZD Q=\LW Y( L@¾ E,M SUSLU€KH
9.43. As the arrow, shot by (a hunter) who afterwards hits a wounded (deer) in the wound (made by another), is
shot in vain, even so the seed, sown on what belongs to another, is quickly lost (to the sower).
SZDHU{ $LS PD SLZY,v D\D S8Y5LYGDH LY¨! 6ZD>X ›HG6\ NHGDUP $DÕ! ]D/\YWDH PJP
9.44. (Sages) who know the past call this earth (prithivi) even the wife of Prithu; they declare a field to belong
to him who cleared away the timber, and a deer to him who (first) wounded it.
#WDYDQ #Y SXÇ DH \W MD\D $7PD ¾MD LW K LY¾D! ¾DÕV WZD F #WG{ \DH WD5 VD 6PW $šQD
9.45. He only is a perfect man who consists (of three persons united), his wife, himself, and his offspring; thus
(says the Veda), and (learned) Brahmanas propound this (maxim) likewise, ’The husband is declared to be one
with the wife.’
Q LQ ‘\ LYVJD5B\D WX5U{
D\D5 LYPX&\WH #Y [P LYMDQ,P! ¾DN{ ¾MDSLWLQLP5WP
9.46. Neither by sale nor by repudiation is a wife released from her husband; such we know the law to be, which
the Lord of creatures (Pragapati) made of old.
VN‰G{ $]DH LQSWLW VN‰W N1\D ¾G,\WH VN‰G{ $DK GGDLQ LW ¥,^\HWDLQ VWD VN‰W
9.47. Once is the partition (of the inheritance) made, (once is) a maiden given in marriage, (and) once does (a
man) say,’ I will give;’ each of those three (acts is done) once only.
\ZD JDH $Ï Ð GDV, X PLK < $MD $LYNDVX F Q 7SDGN! ¾MD DJ, WZD #Y $1\DšQD6Y $LS
9.48. As with cows, mares, female camels, slave-girls, buffalo-cows, she-goats, and ewes, it is not the begetter
(or his owner) who obtains the offspring, even thus (it is) with the wives of others.
\H $@HL¥>DH E,MY1W! SU@H¥¾YDLS>! WH Y( V6\6\ MDW6\ Q O 1WH O .Y LFW
9.49. Those who, having no property in a field, but possessing seed-corn, sow it in another’s soil, do indeed not
receive the grain of the crop which may spring up.
\G{ $1\JDH X Y DH Y7VDQD MQ\HW ]WP JDHLPQDP #Y WH Y7VD PDH 6NL1GWP $D 5 P
9.50. If (one man’s) bull were to beget a hundred calves on another man’s cows, they would belong to the owner
of the cows; in vain would the bull have spent his strength.

WZD #Y $@HL¥>DH E,M SU@H¥¾YDLS>! NeY5L1W @HL¥>DP $Z Q E,M, O WH OP
9.51. Thus men who have no marital property in women, but sow their seed in the soil of others, benefit the
owner of the woman; but the giver of the seed reaps no advantage.
O 7Y $QL V[D\ @HL¥>D E,LMQDP WZD ¾7\@ @HL¥>DP $ZDH5
E,MDG{ \DHLQU{ JO,\V,
9.52. If no agreement with respect to the crop has been made between the owner of the field and the owner of
the seed, the benefit clearly belongs to the owner of the field; the receptacle is more important than the seed.
L‘\DB\XSJPDW 7Y #WG{ E,MDZ \W ¾G,\WH W6\ K DLJQD( fÐD( E,M, @HL¥N #Y F
9.53. But if by a special contract (a field) is made over (to another) for sowing, then the owner of the seed and
the owner of the soil are both considered in this world as sharers of the (crop).
$DH YDWD×W E,M \6\ @H¥H ¾UDHKLW @HL¥N6\ #Y WG{ E,M Q Y»D O WH OP
9.54. If seed be carried by water or wind into somebody’s field and germinates (there), the (plant sprung from
that) seed belongs even to the owner of the field, the owner of the seed does not receive the crop.
# [PDH5
JY $Ï6\ GD6< Ð $M $LYN6\ F LYKJ PLK ,>D F LY`H\! ¾VY ¾LW
9.55. Know that such is the law concerning the offspring of cows, mares, slave-girls, female camels, she-goats,
and ewes, as well as of females of birds and buffalo-cows.
#WG{ Y! VDU /JX7Y E,M \DH1\DH! ¾N,LW5WP $W! SU ¾YØ\DLP \DHL WD [P5P $DSLG
9.56. Thus the comparative importance of the seed and of the womb has been declared to you; I will next
propound the law (applicable) to women in times of misfortune.
ÄDWXU{ -\HÑ6\ D\D5 \D JXÇS71\QXM6\ VD \Y,\VV WX \D D\D5 ÓX D -\HÑ6\ VD 6PWD
9.57. The wife of an elder brother is for his younger (brother) the wife of a Guru; but the wife of the younger is
declared (to be) the daughter-in-law of the elder.
-\HÑDH \Y,\VDH D\D \Y,\DQ YD $€MLÒ\P SLWWD( YWDH J7YD LQ\X‹DY $3\QDSLG
9.58. An elder (brother) who approaches the wife of the younger, and a younger (brother who approaches) the
wife of the elder, except in times of misfortune, both become outcasts, even though (they were duly) authorised.
GHYUDG{ YD VLS^IDG{ YD LÒ\D V0\. LQ\X‹\D ¾MD L3VWD $L[J1W9\D VWDQ6\ SLU@\H
9.59. On failure of issue (by her husband) a woman who has been authorised, may obtain, (in the) proper
(manner prescribed), the desired offspring by (cohabitation with) a brother-in-law or (with some other) Sapinda
(of the husband).
LY[YD\D LQ\X‹V WX WD‹DH YD*\WDH LQL] #NP 7SDG\HW SX¥ Q L´W,\ NZ FQ
9.60. He (who is) appointed to (cohabit with) the widow shall (approach her) at night anointed with clarified
butter and silent, (and) beget one son, by no means a second.

L´W,\P #NH ¾MQ P1\1WH Ò, X WL´G! $LQY5W LQ\DHJDZ S=\1WDH [P5WV W\DH!
9.61. Some (sages), versed in the law, considering the purpose of the appointment not to have been attained by
those two (on the birth of the first), think that a second (son) may be lawfully procreated on (such) women.
LY[YD\D LQ\DHJDZH5
LQY5¢H WX \ZDLYL[ JXÇYW F ÓX DYW F YWH5\DWD
SU6SUP
9.62. But when the purpose of the appointment to (cohabit with) the widow bas been attained in accordance
with the law, those two shall behave towards each other like a father and a daughter-in-law.
LQ\X‹D( \D( LYL[ LK7YD YWH5\DWD
WX NDPW! WDY D( SLWWD( 6\DWD ÓX DJ JXÇW/SJD(
9.63. If those two (being thus) appointed deviate from the rule and act from carnal desire, they will both become
outcasts, (as men) who defile the bed of a daughter-in-law or of a Guru.
Q $1\L6PQ LY[YD QDU, LQ\DH‹9\D L´MDLWL ! $1\L6PQ LK LQ\X¡DQD [P K1\X! VQDWQP
9.64. By twice-born men a widow must not be appointed to (cohabit with) any other (than her husband); for
they who appoint (her) to another (man), will violate the eternal law.
Q ´DLKNH X P·H X LQ\DHJ! N,7\5WH .Y LFW Q LYYDKLY[DY ‹ LY[YDYHGQ SXQ!
9.65. In the sacred texts which refer to marriage the appointment (of widows) is nowhere mentioned, nor is the
re-marriage of widows prescribed in the rules concerning marriage.
$\ L´M(U{ LK LY´L¯! S]X[PDH5
LYJLK5W! PQX \D>DP $LS ¾DH‹DH YHQH UD-\ ¾]DVLW
9.66. This practice which is reprehended by the learned of the twice-born castes as fit for cattle is said (to have
occurred) even among men, while Vena ruled.
V PK,P $LROD X¡Q UDML 5¾YU! SXUD Y>D5QD VNU F‘H NDP SKW FHWQ!
9.67. That chief of royal sages who formerly possessed the whole world, caused a confusion of the castes
(varna), his intellect being destroyed by lust.
WW! ¾ LW \DH PDHKDW ¾P,W SLWND LÒ\P LQ\DHM\7\S7\DZ W LYJK5L1W VD[Y!
9.68. Since that (time) the virtuous censure that (man) who in his folly appoints a woman, whose husband died,
to (bear) children (to another man).
\6\D LÆ\HW N1\D\D YDFD V7\H N‰WH SLW! WDP $QHQ LY[DQHQ LQMDH LY1GHW GHYU!
9.69. If the (future) husband of a maiden dies after troth verbally plighted, her brother-in-law shall wed her
according to the following rule.
\ZDLYL[ $L[J0\ #QD ]XŠ YÒD ]XLF ÊWDP LPZDH MHW $ ¾VYDW VN‰W VN‰G{ ?WD9 ?WD(
9.70. Having, according to the rule, espoused her (who must be) clad in white garments and be intent on purity,
he shall approach her once in each proper season until issue (be had).
Q G£YD N6\ LFW N1\D SXQU{ G DG{ LYF@>! G£YD SXQ! ¾\›Q LK ¾D½DHLW SXÇ DQWP

9.71. Let no prudent man, after giving his daughter to one (man), give her again to another; for he who gives
(his daughter) whom he had before given, incurs (the guilt of) speaking falsely regarding a human being.
LYL[YW ¾LWJÛ $LS 7\MHW N1\D LYJLK5WDP 9\DL[WD LY¾¨ÐD YD F°QD F SSDLGWDP
9.72. Though (a man) may have accepted a damsel in due form, he may abandon (her if she be) blemished,
diseased, or deflowered, and (if she have been) given with fraud.
\V WX GDH YW,v N1\DP $QD2\D\ SSDG\HW W6\ WG{ LYWZ Ne\D5W N1\DGDWXU{ ¨UD7PQ!
9.73. If anybody gives away a maiden possessing blemishes without declaring them, (the bridegroom) may
annul that (contract) with the evil-minded giver.
LY[D\ YL¢ D\D5\D! ¾YVHW ND\5YDQ QU! $YL¢NL]5WD LK Ò, ¾¨ \HW L6ZLWP7\LS
9.74. A man who has business (abroad) may depart after securing a maintenance for his wife; for a wife, even
though virtuous, may be corrupted if she be distressed by want of subsistence.
LY[D\ ¾DHL WH YL¢ M,YHQ LQ\PP $DL6ZWD ¾DHL WH 7Y $LY[D\ #Y M,YHW L]/S(U{ $JLK5W(!
9.75. If (the husband) went on a journey after providing (for her), the wife shall subject herself to restraints in
her daily life; but if he departed without providing (for her), she may subsist by blameless manual work.
¾DHL WDH [P5ND\D5Z ¾W,Ø\DH $ÐD( QU! VPD! LY DZ I{ \]DH $Z YD NDPDZ ¥,vV WX Y7VUDQ
9.76. If the husband went abroad for some sacred duty, (she) must wait for him eight years, if (he went) to
(acquire) learning or fame six (years), if (he went) for pleasure three years.
VY7VU ¾W,@HW L´ 1W,v \DHL W SLW! A;Y VY7VUDW 7Y #QD GD\ ×7YD Q VYVHW
9.77. For one year let a husband bear with a wife who hates him; but after (the lapse of) a year let him deprive
her of her property and cease to cohabit with her.
$LW‘DPHW ¾P¢ \D P¢ UDHJDW5P #Y YD VD ¥,Q PDVDQ SLU7\D-\D LY 8 > SLU›GD
9.78. She who shows disrespect to (a husband) who is addicted to (some evil) passion, is a drunkard, or
diseased, shall be deserted for three months (and be) deprived of her ornaments and furniture.
1P¢ SLWW Š,EP $E,M SDSUDHLJ>P Q 7\DJDH $L6W L´ 17\D] F Q F GD\DSYW5QP
9.79. But she who shows aversion towards a mad or outcast (husband), a eunuch, one destitute of manly
strength, or one afflicted with such diseases as punish crimes, shall neither be cast off nor be deprived of her
property.
P SD $VD[XY¢D F ¾LWNÔD F \D YHW 9\DL[WD YD $L[YH¢9\D LKÔD $Z5—, F VY5GD
9.80. She who drinks spirituous liquor, is of bad conduct, rebellious, diseased, mischievous, or wasteful, may at
any time be superseded (by another wife).
Y1;\DÐPH $L[YH D $%GH G]PH WX PW ¾MD #NDG]H Ò,MQQ, V V 7Y $L¾\YDLGQ,

9.81. A barren wife may be superseded in the eighth year, she whose children (all) die in the tenth, she who
bears only daughters in the eleventh, but she who is quarrelsome without delay.
\D UDHLJ>, 6\DW WX LKWD VS¸D F #Y ],OW! VD $QX`D3\ $L[YH¢9\D Q $YPD1\D F NLK5 LFW
9.82. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with
her own consent and must never be disgraced.
$L[LY¸D WX \D QDU, LQJ5›HG{ ÇL WD JKDW VD V ! VLQUDH­9\D 7\D-\D YD NeOVLQ[D(
9.83. A wife who, being superseded, in anger departs from (her husband’s) house, must either be instantly
confined or cast off in the presence of the family.
¾LWL ­D $LS FHG{ \D WX P P $B\XG\H Y $LS ¾H@D VPDM J›HG{ YD VD G^I D N‰ >ODLQ T{
9.84. But she who, though having been forbidden, drinks spirituous liquor even at festivals, or goes to public
spectacles or assemblies, shall be fined six krishnalas.
\LG 6YD] F $SUD] F #Y LY1GHUQ \DHL WDH L´MD! WDVD Y>5‘PH> 6\DM -\HÑ S8MD F YH=P F
9.85. If twice-born men wed women of their own and of other (lower castes), the seniority, honour, and
habitation of those (wives) must be (settled) according to the order of the castes (varna).
WX5!
]U,U]XÍ8 D [P5ND\ F Q(7\NP 6YD F #Y Ne\D5W VYH5
D Q $6YMDLW! NZ FQ
9.86. Among all (twice-born men) the wife of equal caste alone, not a wife of a different caste by any means,
shall personally attend her husband and assist him in his daily sacred rites.
\V WX WW NDU\HQ PDHKDW V MD7\D L6ZW\D $1\\D \ZD ÂDÚ>FD^IDO! S8Y5fÐV WZD #Y V!
9.87. But he who foolishly causes that (duty) to be performed by another, while his wife of equal caste is alive,
is declared by the ancients (to be) as (despicable) as a Kandala (sprung from the) Brahmana (caste).
7N‰ÐD\ $L ÈSD\ YUD\ Vf]D\ F $¾D»DP $LS WD W6P( N1\D G DG{ \ZDLYL[
9.88. To a distinguished, handsome suitor (of) equal (caste) should (a father) give his daughter in accordance
with the prescribed rule, though she have not attained (the proper age).
NDPP $D PU>DW LWÑHG{ JKH N1\D ?WXP7\LS Q F #Y #QD ¾\›HW WX JX> K,QD\ NLK5 LFW
9.89. (But) the maiden, though marriageable, should rather stop in (the father’s) house until death, than that he
should ever give her to a man destitute of good qualities.
¥,L> Y D5^\XG,@HW NePD\5WXPW, VW, A;Y WX NDODG{ #W6PDG{ LY1GHW Vf] SLWP
9.90. Three years let a damsel wait, though she be marriageable; but after that time let her choose for herself a
bridegroom (of) equal (caste and rank).
$G,\PDQD WD5UP $L[J›HG{ \LG 6Y\P Q #Q! LN LFG{ $YD½DHLW Q F \ VD $L[J›LW
9.91. If, being not given in marriage, she herself seeks a husband, she incurs no guilt, nor (does) he whom she
weds.

$ODU Q $GG,W LS¦\ N1\D 6Y\YUD PDWN ÄDWG¢ YD 6WHQD 6\DG{ \LG W KUHW
9.92. A maiden who choses for herself, shall not take with her any ornaments, given by her father or her mother,
or her brothers; if she carries them away, it will be theft.
LS¥H Q G DW ]X/N WX N1\DP ?WXPW,v KUQ V F 6YD0\DG{ $LW‘DPHG{ ?W8QD ¾LWUDH[QDW
9.93. But he who takes (to wife) a marriageable damsel, shall not pay any nuptial fee to her father; for the
(latter) will lose his dominion over her in consequence of his preventing (the legitimate result of the appearance
of) her enemies.
L¥]´ DH5
YKHW N1\D × D ´DG]YDL 5N,P ¦\ÐY DH5
$ÐY D YD [PH5
V,GLW V7YU!
9.94. A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twenty-four a girl
eight years of age; if (the performance of) his duties would (otherwise) be impeded, (he must marry) sooner.
GHYG¢D SLWU{ D\D LY1GWH Q ›\D $7PQ! WD VD;Y,v LE \DQ LQ7\ GHYDQD L¾\P $DFUQ
9.95. The husband receives his wife from the gods, (he does not wed her) according to his own will; doing what
is agreeable to the gods, he must always support her (while she is) faithful.
¾MQDZ LÒ\! VÐD! VWDQDZ F PDQY! W6PDW VD[DU>DH [P5! ÍXWD( S71\D VK LGW!
9.96. To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the
Veda to be performed (by the husband) together with the wife.
N1\D\D G¢ ]X/ND\D LÆ\HW \LG ]X/NG! GHYUD\ ¾GDW9\D \LG N1\D $QXP1\WH
9.97. If, after the nuptial fee has been paid for a maiden, the giver of the fee dies, she shall be given in marriage
to his brother, in case she consents.
$DGG,W Q ]8²DH $LS ]X/N ¨LKWU GGQ ]X/N LK J}Q NeÇWH F¸ ¨LKWLY‘\P
9.98. Even a Sudra ought not to take a nuptial fee, when he gives away his daughter; for he who takes a fee sell
his daughter, covering (the transaction by another name).
#WW WX Q SUH F‘eU{ Q $SUH MDWX VD[Y! \G{ $1\6\ ¾LW`D\ SXQU{ $1\6\ G,\WH
9.99. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a
daughter) to one man, they have her to another;
Q $QX]XÍXP MDWX #WW S8YH5
Y $LS LK M1PVX ]X/N V`HQ P8/\HQ F¸ ¨LKWLY‘\P
9.100. Nor, indeed, have we heard, even in former creations, of such (a thing as) the covert sale of a daughter
for a fixed price, called a nuptial fee.
$1\DH1\6\ $9\L FDUDH YHG{ $D PU>DL1WN! # [P5! VPDVHQ `H\! Ò, SXV\DH! SU!
9.101. ’Let mutual fidelity continue until death,’ this may be considered as the summary of the highest law for
husband and wife.

WZD LQ7\ \WH\DWD Ò, SXVD( WX N‰W L‘\D( \ZD QDL FUHWD WD( LY\X‹DY WUHWUP
9.102. Let man and woman, united in marriage, constantly exert themselves, that (they may not be) disunited
(and) may not violate their mutual fidelity.
# Ò, SXV\DHU{ ‹DH [PDH5
YDH ULWVLKW! $DS S7\¾DL»] F GD\[P LQEDH[W
9.103. Thus has been declared to you the law for a husband and his wife, which is intimately connected with
conjugal happiness, and the manner of raising offspring in times of calamity; learn (now the law concerning) the
division of the inheritance.
A;Y LSWX] F PDWX] F VPH7\ ÄDWU! VPP MHUQ S(WN LU.ZP $Q,]DV WH LK M,YWDH!
9.104. After the death of the father and of the mother, the brothers, being assembled, may divide among
themselves in equal shares the paternal (and the maternal) estate; for, they have no power (over it) while the
parents live.
-\HÑ #Y WX J},\DW LS¦\ [QP $]H W! ]H DV WP SM,YH\XU{ \ZD #Y LSWU WZD
9.105. (Or) the eldest alone may take the whole paternal estate, the others shall live under him just as (they
lived) under their father.
-\HÑHQ MDWPD¥H> SX¥, YLW PDQY! LSW†>DP $Q>] F #Y V W6PDW VY5P $K5LW
9.106. Immediately on the birth of his first-born a man is (called) the father of a son and is freed from the debt
to the manes; that (son), therefore, is worthy (to receive) the whole estate.
\L6P¸ ?> VQ\LW \HQ F $Q17\P $ÌXWH V #Y [P5M! SX¥! NDPMDQ WUDQ LY¨!
9.107. That son alone on whom he throws his debt and through whom he obtains immortality, is begotten for
(the fulfilment of) the law; all the rest they consider the offspring of desire.
LSWD Y SDO\HW S8¥DQ -\HÑDH ÄDW†> \Y,\V! SX¥YW F $LS YWH5UQ
-\HÑH ÄDWLU [P5W!
9.108. As a father (supports) his sons, so let the eldest support his younger brothers, and let them also in
accordance with the law behave towards their eldest brother as sons (behave towards their father).
-\HÑ! NeO Y[5\LW LYQD]\LW YD SXQ! -\HÑ! S8-\WPDH ODHNH -\HÑ! VL¯U{ $JLK5W!
9.109. The eldest (son) makes the family prosperous or, on the contrary, brings it to ruin; the eldest (is
considered) among men most worthy of honour, the eldest is not treated with disrespect by the virtuous.
\DH -\HÑDH -\HÑ YL¢! 6\DQ PDWD Y V LSWD Y V! $-\HÑYL¢U{ \V WX 6\DW V VS8-\V WX E1[XYW
9.110. If the eldest brother behaves as an eldest brother (ought to do), he (must be treated) like a mother and like
a father; but if he behaves in a manner unworthy of an eldest brother, he should yet be honoured like a kinsman.
#Y VK YVH\XU{ YD SZJ YD [P5ND0\\D SZJ LYY[5WH [P5V W6PDG{ [0\D5 SZj{LU\D

9.111. Either let them thus live together, or apart, if (each) desires (to gain) spiritual merit; for (by their living)
separate (their) merit increases, hence separation is meritorious.
-\HÑ6\ LY] ­DU! VY5²9\DF F \G{ YUP WWDH $[ P;\P6\ 6\DW WXU,\ WX \Y,\V!
9.112. The additional share (deducted) for the eldest shall be one-twentieth (of the estate) and the best of all
chattels, for the middlemost half of that, but for the youngest one-fourth.
-\HÑ] F #Y NLQÑ] F VKUHWD \ZD LGWP \H $1\H -\HÑ NLQÑDB\D WH D 6\DQ P;\P [QP
9.113. Both the eldest and the youngest shall take (their shares) according to (the rule just) stated (each of) those
who are between the eldest and the youngest, shall have the share (prescribed for the) middlemost.
VYH5
D [QMDWDQDP $DGG,W $€ P $€M! \F F VDLW]\ LN LFG{ G]W] F $½X\DG{ YUP
9.114. Among the goods of every kind the eldest shall take the best (article), and (even a single chattel) which is
particularly good, as well as the best of ten (animals).
­DUDH Q G]6Y $L6W VS¸DQD 6YNP5VX \W LN LFG{ #Y GH\ WX -\D\VH PDQ Y[5QP
9.115. But among (brothers) equally skilled in their occupations, there is no additional share, (consisting of the
best animal) among ten; some trifle only shall be given to the eldest as a token of respect.
#Y VPX­W ­DUH VPDQ $]DQ ¾N/S\HW ­DUH $Q ­WH 7Y # DP \ 6\DG{ $]N/SQD
9.116. If additional shares are thus deducted, one must allot equal shares (out of the residue to each); but if no
deduction is made, the allotment of the shares among them shall be (made) in the following manner.
#NDL[N KUHM -\HÑ! SX¥DH $;\[ WWDH $QXM! $]P $] \Y,\DV LW [PDH5
9\YL6ZW!
9.117. Let the eldest son take one share in excess, the (brother) born next after him one (share) and a half, the
younger ones one share each; thus the law is settled.
6YHB\DH $]HB\V WX N1\DB\! ¾G XU{ ÄDWU! SZN{ 6YDW 6YDG{ $]DF FWX D5J SLWWD! 6\XU{ $LG7VY!
9.118. But to the maiden (sisters) the brothers shall severally give (portions) out of their shares, each out of his
share one-fourth part; those who refuse to give (it), will become outcasts.
$M $LYN V #N] Q MDWX LY P MHW $M $LYN WX LY P -\HÑ6\ #Y LY[,\WH
9.119. Let him never divide (the value of) a single goat or sheep, or a (single beast) with uncloven hoofs; it is
prescribed (that) a single goat or sheep (remaining after an equal division, belongs) to the eldest alone.
\Y,\DQ -\HÑ D\D5\D SX¥P 7SDG\HG{ \LG VPV W¥ LY DJ! 6\DG{ LW [PDH5
9\YL6ZW!
9.120. If a younger brother begets a son on the wife of the elder, the division must then be made equally; this
the law is settled.
SVM5Q ¾[DQ6\ [P5WDH Q SS WH LSWD ¾[DQ ¾MQH W6PDG{ [PH5>
W MHW

9.121. The representative (the son begotten on the wife) is not invested with the right of the principal (the eldest
brother to an additional share); the principal (became) a father on the procreation (of a son by his younger
brother); hence one should give a share to the (son begotten on the wife of the elder brother) according to the
rule (stated above).
SX¥! NLQÑDH -\HÑD\D NLQÑD\D F S8Y5M! NZ W¥ LY DJ! 6\DG{ LW FHW V]\DH YHW
9.122. If there be a doubt, how the division shall be made, in case the younger son is born of the elder wife and
the elder son of the younger wife,
#N Y P ­DU VKUHW V S8Y5M! WWDH $SUH -\HÑY DV WG{ AQDQD 6YPDWW!
9.123. (Then the son) born of the first wife shall take as his additional share one (most excellent) bull; the next
best bulls (shall belong) to those (who are) inferior on account of their mothers.
-\HÑV WX MDWDH -\HÑD\D KUHG{ Y DHI]D! WW! 6YPDWW! ]H D MHU¸ LW [DU>D
9.124. But the eldest (son, being) born of the eldest wife, shall receive fifteen cows and a bull, the other sons
may then take shares according to (the seniority of) their mothers; that is a settled rule.
Vf]Ò, X MDWDQD SX¥D>DP $LY]H W! Q PDWWDH -\(Ñ P $L6W M1PWDH -\(Ñ P &\WH
9.125. Between sons born of wives equal (in caste) (and) without (any other) distinction no seniority in right of
the mother exists; seniority is declared (to be) according to birth.
M1P-\HÑHQ F $ÜDQ VXÂÚ^\D6Y $LS 6PWP \P\DH] F #Y J H5
X M1PWDH -\HÑWD 6PWD
9.126. And with respect to the Subrahmanya (texts) also it is recorded that the invocation (of Indra shall be
made) by the first-born, of twins likewise, (conceived at one time) in the wombs (of their mothers) the seniority
is declared (to depend) on (actual) birth.
$SX¥DH $QHQ LYL[QD VXWD NeY,5W SXL¥NDP \G{ $S7\ YHG{ $6\D WQ PP 6\DW 6Y[DNUP
9.127. He who has no son may make his daughter in the following manner an appointed daughter (putrika,
saying to her husband), ’The (male) child, born of her, shall perform my funeral rites.’
$QHQ WX LY[DQHQ SXUD F‘H $Z SXL¥ND! LYY­ Z 6YY]6\ 6Y\ G@! ¾MDSLW!
9.128. According to this rule Daksha, himself, lord of created beings, formerly made (all his female offspring)
appointed daughters in order to multiply his race.
GGD( V G] [PD5\ N=\SD\ ¥\DHG] VDHPD\ UD`H V7N‰7\ ¾,W $7PD V»LY]LWP
9.129. He gave ten to Dharma, thirteen to Kasyapa, twenty-seven to King Soma, honouring (them) with an
affectionate heart.
\ZD #Y $7PD WZD SX¥! SX¥H> ¨LKWD VPD W6\DP $D7PLQ LWÑ17\D NZP $1\DH [Q KUHW
9.130. A son is even (as) oneself, (such) a daughter is equal to a son; how can another (heir) take the estate,
while such (an appointed daughter who is even) oneself, lives?

PDWXV WX \D(WN \W 6\DW NePDU, DJ #Y V! GD(LK¥ #Y F KUHG{ $SX¥6\ $LRO [QP
9.131. But whatever may be the separate property of the mother, that is the share of the unmarried daughter
alone; and the son of an (appointed) daughter shall take the whole estate of (his maternal grandfather) who
leaves no son.
GD(LK¥DH ÛLRO LU.ZP $SX¥6\ LSWXU{ KUHW V #Y G DG{ ´D( LS^ID( LS¥H PDWDPKD\ F
9.132. The son of an (appointed) daughter, indeed, shall (also) take the estate of his (own) father, who leaves no
(other) son; he shall (then) present two funeral cakes to his own father and to his maternal grandfather.
SD(¥ GD(LK¥\DHU{ ODHNH Q LY]H DH $L6W [P5W! W\DHU{ LK PDWD LSWUD( V 8WD( W6\ GHKW!
9.133. Between a son’s son and the son of an (appointed) daughter there is no difference, neither with respect to
worldly matters nor to sacred duties; for their father and mother both sprang from the body of the same (man).
SXL¥ND\D N‰WD\D WX \LG SX¥DH $QXMD\WH VPV W¥ LY DJ! 6\DW -\HÑWD Q $L6W LK LÒ\D!
9.134. But if, after a daughter has been appointed, a son be born (to her father), the division (of the inheritance)
must in that (case) be equal; for there is no right of primogeniture for a woman.
$SX¥D\D PWD\D WX SXL¥ND\D NZ FQ [Q WW SXL¥ND WD5 KUHW #Y $ LYFDU\Q
9.135. But if an appointed daughter by accident dies without (leaving) a son, the husband of the appointed
daughter may, without hesitation, take that estate.
$N‰WD YD N‰WD YD $LS \ LY1GHW Vf]DW VXWP SD(¥, PDWDPKV WHQ G DW LS^I KUHG{ [QP
9.136. Through that son whom (a daughter), either not appointed or appointed, may bear to (a husband) of equal
(caste), his maternal grandfather (has) a son’s son; he shall present the funeral cake and take the estate.
SX¥H> ODHNDQ M\LW SD(¥H> $Q17\P $ÌXWH $Z SX¥6\ SD(¥H> µ6\ $½DHLW LYÐSP
9.137. Through a son he conquers the worlds, through a son’s son he obtains immortality, but through his son’s
grandson he gains the world of the sun.
SXW QDÅDH QUNDG{ \6PDW ¥D\WH LSWU VXW! W6PDW SX¥ LW ¾DH‹! 6Y\P #Y 6Y\ XYD
9.138. Because a son delivers (trayate) his father from the hell called Put, he was therefore called put-tra (a
deliverer from Put) by the Self-existent (Svayambhu) himself.
SD(¥ GD(LK¥\DHU{ ODHNH LY]H DH Q SS WH GD(LK¥DH $LS ÛPX¥ #Q VWDU\LW SD(¥YW
9.139. Between a son’s son and the son of a daughter there exists in this world no difference; for even the son of
a daughter saves him (who has no sons) in the next world, like the son’s son.
PDWX! ¾ZPW! LS^I LQY5SHW SXL¥NDVXW! L´W,\ WX LSWXV W6\DV WW,\ WL7SWX! LSWX!
9.140. Let the son of an appointed daughter first present a funeral cake to his mother, the second to her father,
the funeral to his father’s father.

SS¸DH JX>(! VY( 5! SX¥DH \6\ WX GL7¥P! V KUHW #Y WL².Z V¾D»DH $3\1\JDH¥W!
9.141. Of the man who has an adopted (Datrima) son possessing all good qualities, that same (son) shall take
the inheritance, though brought from another family.
JDH¥ LU.ZH MQL\WXU{ Q KUHG{ GL7¥P! .Y LFW JDH¥ LU.ZDQXJ! LS^IDH 9\S(LW GGW! 6Y[D
9.142. An adopted son shall never take the family (name) and the estate of his natural father; the funeral cake
follows the family (name) and the estate, the funeral offerings of him who gives (his son in adoption) cease (as
far as that son is concerned).
$LQ\X‹DVXW] F #Y SXL¥^\D $»] F GHYUDW D( WD( Q $K5WDH DJ MDUMDWN NDPMD(
9.143. The son of a wife, not appointed (to have issue by another), and he whom (an appointed female, already)
the mother of a son, bears to her brother-in-law, are both unworthy of a share, (one being) the son of an
adulterer and (the other) produced through (mere) lust.
LQ\X‹D\DP $LS SXPDQ QD\D MDWDH $LY[DQW! Q #Y $K5! S(WN LU.Z SLWW 7SDLGWDH LK V!
9.144. Even the male (child) of a female (duly) appointed, not begotten according to the rule (given above), is
unworthy of the paternal estate; for he was procreated by an outcast.
KUHW W¥ LQ\X‹D\D MDW! SX¥DH \ZD $UV! @HL¥N6\ WX WG{ E,M [P5W! ¾VY] F V!
9.145. A son (legally) begotten on such an appointed female shall inherit like a legitimate son of the body; for
that seed and the produce belong, according to the law, to the owner of the soil.
[Q \DH LE \DG{ ÄDWXU{ PW6\ LÒ\P #Y F VDH $S7\ ÄDWXU{ 7SD G DW W6\ #Y W­QP
9.146. He who takes care of his deceased brother’s estate and of his widow, shall, after raising up a son for his
brother, give that property even to that (son).
\D LQ\X‹D $1\W! SX¥ GHYUDG{ YD $3\YD½X\DW W NDPMP $LU.Z,\ YZD 7S¸ ¾F@WH
9.147. If a woman (duly) appointed bears a son to her brother-in-law or to another (Sapinda), that (son, if he is)
begotten through desire, they declare (to be) incapable of inheriting and to be produced in vain.
#WG{ LY[DQ LY`H\ LY DJ6\ #N\DHLQ X EÜ, X F #NMDWDQD QDQDÒ, X LQEDH[W
9.148. The rules (given above) must be understood (to apply) to a distribution among sons of women of the
same (caste); hear (now the law) concerning those begotten by one man on many wives of different (castes).
ÂDÚ>6\ $QXS89\H5>
FWÔV WX \LG LÒ\! WDVD SX¥H X MDWH X LY DJH $\ LYL[! 6PW!
9.149. If there be four wives of a Brahmana in the direct order of the castes, the rule for the division (of the
estate) among the sons born of them is as follows:
N,QD]DH JDHY DH \DQP $ODU] F YH=P F LY¾6\ $­DLUN GH\P #ND]] F ¾[DQW!
9.150. The (slave) who tills (the field), the bull kept for impregnating cows, the vehicle, the ornaments, and the
house shall be given as an additional portion to the Brahmana (son), and one most excellent share.

¦\] GD\D¬i KUHG{ LY¾DH ´DY $]D( @L¥\DVXW! Y(=\DM! V $[5P #Y $]P $] ]8²DVXWDH KUHW
9.151. Let the son of the Brahmana (wife) take three shares of the (remainder of the) estate, the son of the
Kshatriya two, the son of the Vaisya a share and a half, and the son of the Sudra may take one share.
VY YD LU.ZMDW WG{ G][D SLUN/3\ F [0\ LY DJ NeY,5W LYL[QD $QHQ [P5LYW
9.152. Or let him who knows the law make ten shares of the whole estate, and justly distribute them according
to the following rule:
FWXUDH $]DQ KUHG{ LY¾V ¥,Q $]DQ @L¥\DVXW! Y(=\DSX¥DH KUHG{ x] $] ]8²DVXWDH KUHW
9.153. The Brahmana (son) shall take four shares, son of the Kshatriya (wife) three, the son of the Vaisya shall
have two parts, the son of the Sudra may take one share.
\ LS 6\DW WX VW SX¥DH 3\VW SX¥DH LS YD YHW Q $L[N G]PDG{ G DW ]8²DSX¥D\ [P5W!
9.154. Whether (a Brahmana) have sons or have no sons (by wives of the twice-born castes), the (heir) must,
according to the law, give to the son of a Sudra (wife) no more than a tenth (part of his estate).
ÂDÚ> @L¥\ LY]D ]8²DSX¥DH Q LU.Z DN{ \G{ #Y $6\ LSWD G DW WG{ #Y $6\ [Q YHW
9.155. The son of a Brahmana, a Kshatriya, and a Vaisya by a Sudra (wife) receives no share of the inheritance;
whatever his father may give to him, that shall be his property.
VP Y>D5VX YD MDWD! VYH5
SX¥D L´M1PQDP ­DU -\D\VH G£YD MHU¸ WUH VPP
9.156. All the sons of twice-born men, born of wives of the same caste, shall equally divide the estate, after the
others have given to the eldest an additional share.
]8²6\ WX VY>D5 #Y Q $1\D D\D5 LY[,\WH W6\D MDWD! VP $]D! 6\XU{ \LG SX¥]W YHW
9.157. For a Sudra is ordained a wife of his own caste only (and) no other; those born of her shall have equal
shares, even if there be a hundred sons.
SX¥DQ ´DG] \DQ $DK Q†>D 6YD\ XYDH PQX! WH D I{ E1[X GD\DGD! I{ $GD\DG ED1[YD!
9.158. Among the twelve sons of men whom Manu, sprung from the Self-existent (Svayambhu), enumerates,
six are kinsmen and heirs, and six not heirs, (but) kinsmen.
$D(UV! @H¥M] F #Y G¢! N‰L¥P #Y F J8) 7S¸DH $SLY­] F GD\DGD ED1[YD] F T{
9.159. The legitimate son of the body, the son begotten on a wife, the son adopted, the son made, the son
secretly born, and the son cast off, (are) the six heirs and kinsmen.
NDQ,Q] F VKDH)] F ‘,W! SD(Q 5YV WZD 6Y\G¢] F ]D(²] F I{ $GD\DG ED1[YD!
9.160. The son of an unmarried damsel, the son received with the wife, the son bought, the son begotten on a remarried
woman, the son self-given, and the son of a Sudra female, (are) the six (who are) not heirs, (but)
kinsmen.

\Df] OP $D½DHLW Ne3OY(! VWUQ MOP WDf] OP $D½DHLW NeSX¥(! VWUV WP!
9.161. Whatever result a man obtains who (tries to) cross a (sheet of) water in an unsafe boat, even that result
obtains he who (tries to) pass the gloom (of the next world) with (the help of) bad (substitutes for a real) son.
\ HNLUL.ZQD( 6\DWDP $D(UV @H¥MD( VXWD( \6\ \W S(WN LU.Z V WG{ J},W Q WU!
9.162. If the two heirs of one man be a legitimate son of his body and a son begotten on his wife, each (of the
two sons), to the exclusion of the other, shall take the estate of his (natural) father.
#N #Y $UV! SX¥! LS¦\6\ YVXQ! ¾ X! ]H D>DP $DQ]6\DZ ¾G DW WX ¾M,YQP
9.163. The legitimate son of the body alone (shall be) the owner of the paternal estate; but, in order to avoid
harshness, let him allow a maintenance to the rest.
Ñ WX @H¥M6\ $] ¾G DW S(WNDG{ [QDW $D(UVDH LY MQ GD\ LS¦\ S PP #Y YD
9.164. But when the legitimate son of the body divides the paternal estate, he shall give one-sixth or one-fifth
part of his father’s property to the son begotten on the wife.
$D(UV @H¥MD( SX¥D( LSWLU.Z6\ DLJQD( G] $SUH WX ‘P]DH JDH¥ LU.ZD] DLJQ!
9.165. The legitimate son and the son of the wife (thus) share the father’s estate; but the other tell become
members of the family, and inherit according to their order (each later named on failure of those named earlier).
6Y@H¥H V6N‰WD\D WX 6Y\P 7SDG\H¬i LK \P WP $D(UV LYMDQ,\DW SX¥ ¾DZPNL/SNP
9.166. Him whom a man begets on his own wedded wife, let him know to be a legitimate son of the body
(Aurasa), the first in rank.
\V W/SM! ¾P,W6\ Š,E6\ 9\DL[W6\ YD 6Y[PH5>
LQ\X‹D\D V SX¥! @H¥M! 6PW!
9.167. He who was begotten according to the peculiar law (of the Niyoga) on the appointed wife of a dead man,
of a eunuch, or of one diseased, is called a son begotten on a wife (Kshetraga).
PDWD LSWD YD G DWD \P $L¯! SX¥P $DSLG Vf] ¾,LWV\X‹ V `H\DH GL7¥P! VXW!
9.168. That (boy) equal (by caste) whom his mother or his father affectionately give, (confirming the gift) with
(a libation of) water, in times of distress (to a man) as his son, must be considered as an adopted son (Datrima).
Vf] WX ¾Ne\D5G{ \ JX> GDH LYF@>P SX¥ SX¥JX>(U{ \X‹ V LY`H\] F N‰L¥P!
9.169. But he is considered a son made (Kritrima) whom (a man) makes his son, (he being) equal (by caste),
acquainted with (the distinctions between) right and wrong, (and) endowed with filial virtues.
7S WH JKH \V WX Q F `D\HW N6\ V! V JKH J8) 7S¸V W6\ 6\DG{ \6\ W/SM!
9.170. If (a child) be born in a man’s house and his father be not known, he is a son born secretly in the house
(Gudhotpanna), and shall belong to him of whose wife he was born.

PDWD LSWB\DP 7VÐ W\DHU{ $1\WUH> YD \ SX¥ SLUJ},\DG{ $SLY­! V &\WH
9.171. He whom (a man) receives as his son, (after he has been) deserted by his parents or by either of them, is
called a son cast off (Apaviddha).
LSWYH=PLQ N1\D WX \ SX¥ MQ\HG{ UK! W NDQ,Q YGHQ QDÅD YDH)X! N1\D VPX¯YP
9.172. A son whom a damsel secretly bears in the house of her father, one shall name the son of an unmarried
damsel (Kanina, and declare) such offspring of an unmarried girl (to belong) to him who weds her (afterwards).
\D JL 5>, VL6‘\WH `DWD $`DWD $LS YD VW, YDH)X! V J DH5
YLW VKDH) LW F &\WH
9.173. If one marries, either knowingly or unknowingly, a pregnant (bride), the child in her womb belongs to
him who weds her, and is called (a son) received with the bride (Sahodha).
‘,>,\DG{ \V 7Y $S7\DZ PDWD LS¥DHU{ \P $L1WNDW V ‘,WN! VXWV W6\ Vf]DH $Vf]DH $LS YD
9.174. If a man buys a (boy), whether equal or unequal (in good qualities), from his father and mother for the
sake of having a son, that (child) is called a (son) bought (Kritaka).
\D S7\D YD SLU7\‹D LY[YD YD 6Y\D ›\D 7SDG\HW SXQU{ 87YD V SD(Q 5Y &\WH
9.175. If a woman abandoned by her husband, or a widow, of her own accord contracts a second marriage and
bears (a son), he is called the son of a re-married woman (Paunarbhava).
VD FHG{ $@W \DHLQ! 6\DG{ JW ¾7\DJWD $LS YD SD(Q 5YHQ ¥D5 VD SXQ! V6NDUP $K5LW
9.176. If she be (still) a virgin, or one who returned (to her first husband) after leaving him, she is worthy to
again perform with her second (or first deserted) husband the (nuptial) ceremony.
PDWD LSW LYK,QDH \V 7\‹DH YD 6\DG{ $NDU>DW $D7PDQP $S5\HG{ \6P( 6Y\G¢V WX V 6PW!
9.177. He who, having lost his parents or being abandoned (by them) without (just) cause, gives himself to a
(man), is called a son self-given (Svayamdatta).
\ ÂDÚ>V WX ]8²D\D NDPDG{ 7SDG\HW VXWP V SDU\¸ #Y ]YV W6PDW SDU]Y! 6PW!
9.178. The son whom a Brahmana begets through lust on a Sudra female is, (though) alive (parayan), a corpse
(sava), and hence called a Parasava (a living corpse).
GD6\D YD GDVGD6\D YD \! ]8²6\ VXWDH YHW VDH $QX`DWDH KUHG{ $]P LW [PDH5
9\YL6ZW!
9.179. A son who is (begotten) by a Sudra on a female slave, or on the female slave of his slave, may, if
permitted (by his father), take a share (of the inheritance); thus the law is settled.
@H¥M $G,Q VXWDQ #WDQ #NDG] \ZD LGWDQ SX¥¾LWLQ[,Q $DÕ! L‘\DODHSDQ PQ,L >!
9.180. These eleven, the son begotten on the wife and the rest as enumerated (above), the wise call substitutes
for a son, (taken) in order (to prevent) a failure of the (funeral) ceremonies.

\ #WH $L LKWD! SX¥D! ¾VšDG{ $1\E,MMD! \6\ WH E,MWDH MDWDV W6\ WH Q WU6\ WX
9.181. Those sons, who have been mentioned in connection with (the legitimate son of the body), being
begotten by strangers, belong (in reality) to him from whose seed they sprang, but not to the other (man who
took them).
ÄDW†>DP #NMDWDQDP #N] FHW SX¥YDQ YHW VYDV WDV WHQ SX¥H> SXL¥>DH PQXU{ $ÂY,W
9.182. If among brothers, sprung from one (father), one have a son, Manu has declared them all to have male
offspring through that son.
VYD5VDP #N S¤,QDP #ND FHW SXL¥>, YHW VYD5V WDV WHQ SX¥H> ¾DK SX¥YW,U{ PQX!
9.183. If among all the wives of one husband one have a son, Manu declares them all (to be) mothers of male
children through that son.
ÍH\V! ÍH\VDH $OD H SDS,\DQ LU.ZP $K5LW EKY] FHW WX Vf]D! VYH5
LU.Z6\ DLJQ!
9.184. On failure of each better (son), each next inferior (one) is worthy of the inheritance; but if there be many
(of) equal (rank), they shall all share the estate.
Q ÄDWUDH Q LSWU! SX¥D LU.ZKUD! LSWX! LSWD KUHG{ $SX¥6\ LU.Z ÄDWU #Y F
9.185. Not brothers, nor fathers, (but) sons take the paternal estate; but the father shall take the inheritance of (a
son) who leaves no male issue, and his brothers.
¥\D>DP GN ND\ L¥ X LS^I! ¾YW5WH FWXZ5! V¾GDWD # D S PDH Q SS WH
9.186. To three (ancestors) water must be offered, to three the funeral cake is given, the fourth (descendant is)
the giver of these (oblations), the fifth has no connection (with them).
$Q1WU! VLS^IDG{ \V W6\ W6\ [Q YHW $W A;Y VNe/\! 6\DG{ $DFD\5! L] \ #Y YD
9.187. Always to that (relative within three degrees) who is nearest to the (deceased) Sapinda the estate shall
belong; afterwards a Sakulya shall be (the heir, then) the spiritual teacher or the pupil.
VYH5
DP $3\ DYH WX ÂDÚ>D LU.Z DLJQ! ¥(LY D! ]XF\DH GD1WDV WZD [PDH5
Q K,\WH
9.188. But on failure of all (heirs) Brahmanas (shall) share the estate, (who are) versed the in the three Vedas,
pure and self-controlled; thus the law is not violated.
$KD\ ÂDÚ>²9\ UD`D LQ7\P LW L6ZLW! WUH D WX Y>D5QD VY5 $ DYH KUHQ QS!
9.189. The property of a Brahmana must never be taken by the king, that is a settled rule; but (the property of
men) of other castes the king may take on failure of all (heirs).
VL6ZW6\ $Q $S7\6\ VJDH¥DW SX¥P $DKUHW W¥ \G{ LU.ZMDW 6\DW WW WL6PQ ¾LWSDG\HW
9.190. (If the widow) of (a man) who died without leaving issue, raises up to him a son by a member of the
family (Sagotra), she shall deliver to that (son) the whole property which belonged to the (deceased).

´D( WX \D( LYYGH\DWD ´DB\D MDWD( LÒ\D [QH W\DHU{ \G{ \6\ LS¦\ 6\DW WW V J},W Q WU!
9.191. But if two (sons), begotten by two (different men), contend for the property (in the hands) of their
mother, each shall take, to the exclusion of the other, what belonged to his father.
MQ1\D VL6ZWD\D WX VP VYH5
VK GUD! MHUQ PDWN LU.Z LJ1\] F V QD \!
9.192. But when the mother has died, all the uterine brothers and the uterine sisters shall equally divide the
mother’s estate.
\DV WDVD 6\XU{ ¨LKWUV WDVDP $LS \ZDK5W! PDWDPÛD [QDW LN LFW ¾GH\ ¾,LWS8Y5NP
9.193. Even to the daughters of those (daughters) something should be given, as is seemly, out of the estate of
their maternal grandmother, on the score of affection.
$;\L” $;\DYDKLQN G¢ F ¾,LWNP5L> ÄDW PDW LSW¾D» I{LY[ Ò,[Q 6PWP
9.194. What (was given) before the (nuptial) fire, what (was given) on the bridal procession, what was given in
token of love, and what was received from her brother, mother, or father, that is called the sixfold property of a
woman.
$1YD[H\ F \G{ G¢ S7\D ¾,WHQ F #Y \W S7\D( M,YLW Y¢D\D! ¾MD\DV WG{ [Q YHW
9.195. (Such property), as well as a gift subsequent and what was given (to her) by her affectionate husband,
shall go to her offspring, (even) if she dies in the lifetime of her husband.
ÂDÚ G(Y $ 5 JD1[Y5 ¾DMDS7\H X \G{ YVX $¾MD\DP $W,WD\D WX5U{
#Y WG{ \WH
9.196. It is ordained that the property (of a woman married) according to the Brahma, the Daiva, the Arsha, the
Gandharva, or the Pragapatya rite (shall belong) to her husband alone, if she dies without issue.
\W 7Y $6\D! 6\DG{ [Q G¢ LYYDKH Y $DVXU $LG X $¾MD\DP $W,WD\D PDWD LS¥DHV WG{ \WH
9.197. But it is prescribed that the property which may have been given to a (wife) on an Asura marriage or
(one of the) other (blamable marriages, shall go) to her mother and to her father, if she dies without issue.
LÒ\D WX \G{ YHG{ LY¢ LS¥D G¢ NZ FQ ÂDÚ>, W¬i KUHW N1\D WGS7\6\ YD YHW
9.198. Whatever property may have been given by her father to a wife (who has co-wives of different castes),
that the daughter (of the) Brahmani (wife) shall take, or that (daughter’s) issue.
Q LQKD5U LÒ\! Ne\X5!
NeTX0EDG{ EÕP;\JDW 6YNDG{ $LS F LY¢D¬i LK 6Y6\ WX5U{
$QD`\D
9.199. Women should never make a hoard from (the property of) their families which is common to many, nor
from their own (husbands’ particular) property without permission.
S7\D( M,YLW \! Ò,L U{ $ODUDH [WDH YHW Q W MHUQ GD\DGD MPDQD! SWL1W WH
9.200. The ornaments which may have been worn by women during their husbands’ lifetime, his heirs shall not
divide; those who divide them become outcasts.

$Q $]D( Š,E SLWWD( MD7\1[ EL[UD( WZD 1P¢ MI P8ND] F \H F NH LFQ LQ 5L1²\D!
9.201. Eunuchs and outcasts, (persons) born blind or deaf, the insane, idiots and the dumb, as well as those
deficient in any organ (of action or sensation), receive no share.
VYH5
DP $LS WX 1\DD €DV $›DGQP $7\1W SLWWDH ÛGGG{ YHW
9.202. But it is just that (a man) who knows (the law) should give even to all of them food and raiment without
stint, according to his ability; he who gives it not will become all outcast.
\ LZ5WD WX GDU(! 6\DW Š,EDG,QD NZ FQ WH DP 7S¸ W1W8QDP $S7\ GD\P $K5LW
9.203. If the eunuch and the rest should somehow or other desire to (take) wives, the offspring of such among
them as have children is worthy of a share.
\W LN LFW LSWLU ¾HWH [Q -\HÑDH $L[J›LW DJDH \Y,\VD W¥ \LG LY DQXSDLOQ!
9.204. Whatever property the eldest (son) acquires (by his own exertion) after the father’s death, a share of that
(shall belong) to his younger (brothers), provided they have made a due progress in learning.
$LY DQD WX VYH5
D KDW] FHG{ [Q YHW VPV W¥ LY DJ! 6\DG{ $LS¦\ LW [DU>D
9.205. But if all of them, being unlearned, acquire property by their labour, the division of that shall be equal,
(as it is) not property acquired by the father; that is a settled rule.
LY D[Q WX \ 6\ WW W6\ #Y [Q YHW P(¦\P $D(´DLKN F #Y PD[XSLN5NP #Y F
9.206. Property (acquired) by learning belongs solely to him to whom (it was given), likewise the gift of a
friend, a present received on marriage or with the honey-mixture.
ÄDW†>D \V WX Q KHW [Q ]‹! 6YNP5>D V LQ D5-\! 6YNDG{ $]DW LN LFG{ G£YD SM,YQP
9.207. But if one of the brothers, being able (to maintain himself) by his own occupation, does not desire (a
share of the family) property, he may be made separate (by the others) receiving a trifle out of his share to live
upon.
$Q S—Q LSW²9\ ÍPH> \G{ SDLM5WP 6Y\P LKWO%[ WQ Q $ NDPDH GDWXP $K5LW
9.208. What one (brother) may acquire by his labour without using the patrimony, that acquisition, (made
solely) by his own effort, he shall not share unless by his own will (with his brothers).
S(WN WX LSWD ²9\P $QYD» \G{ $D½X\DW Q WW SX¥(U{ MHW VD[5P $NDP! 6Y\P $LM5WP
9.209. But if a father recovers lost ancestral property, he shall not divide it, unless by his own will, with his
sons, (for it is) self-acquired (property).
LY ‹D! VK M,Y1WDH LY MHUQ SXQU{ \LG VPV W¥ LY DJ! 6\DM -\(Ñ W¥ Q LY WH
9.210. If brothers, (once) divided and living (again) together (as coparceners), make a second partition, the
division shall in that case be equal; in such a case there is no right of primogeniture.

\H D -\HÑ! NLQÑDH YD K,\HW $]¾GDQW! LÆ\HW $1\WUDH YD $LS W6\ DJDH Q OX3\WH
9.211. If the eldest or the youngest (brother) is deprived of his share, or if either of them dies, his share is not
lost (to his immediate heirs).
VDHG\D5 LY MHUV W VPH7\ VLKWD! VPP ÄDWUDH \H F VVÐD DLJ1\] F V QD \!
9.212. His uterine brothers, having assembled together, shall equally divide it, and those brothers who were
reunited (with him) and the uterine sisters.
\DH -\HÑDH LYLQNeY,5W ODH DG{ ÄDW†Q \Y,\V! VDH $-\HÑ! 6\DG{ $ DJ] F LQ\1W9\] F UDML !
9.213. An eldest brother who through avarice may defraud the younger ones, shall no (longer hold the position
of) the eldest, shall not receive an (eldest son’s additional) share, and shall be punished by the king.
VY5 #Y LYNP56ZD Q $K5L1W ÄDWUDH [QP Q F $ G£YD NLQÑHB\DH -\HÑ! NeY,5W \D(WNP
9.214. All brothers who habitually commit forbidden acts, are unworthy of (a share of) the property, and the
eldest shall not make (anything his) separate property without giving (an equivalent) to his younger brothers.
ÄDW†>DP $LY ‹DQD \ X7ZDQ YHW VK Q SX¥ DJ LY P LSWD G DW NZ FQ
9.215. If undivided brethren, (living with their father,) together make an exertion (for gain), the father shall on
no account give to them unequal shares (on a division of the estate).
A;Y LY DJDW MDWV WX LS¦\P #Y KUHG{ [QP VVÐDV WHQ YD \H 6\XU{ LY MHW V W(! VK
9.216. But a son, born after partition, shall alone take the property of his father, or if any (of the other sons) be
reunited with the (father), he shall share with them.
$Q $S7\6\ SX¥6\ PDWD GD\P $YD½X\DW PDW\5LS F Y¢D\D LSWXU{ PDWD KUHG{ [QP
9.217. A mother shall obtain the inheritance of a son (who dies) without leaving issue, and, if the mother be
dead, the paternal grandmother shall take the estate.
?>H [QH F VY5L6PQ ¾LY ‹H \ZDLYL[ SËDG{ f=\HW \W LN LFW WW VY VPWD Q\HW
9.218. And if, after all the debts and assets have been duly distributed according to the rule, any (property) be
afterwards discovered, one must divide it equally.
YÒ S¥P $ODU N‰WD¸P GN LÒ\! \DHJ@HP ¾FDU F Q LY D-\ ¾F@WH
9.219. A dress, a vehicle, ornaments, cooked food, water, and female (slaves), property destined for pious uses
or sacrifices, and a pasture-ground, they declare to be indivisible.
$\P ‹DH LY DJDH Y! SX¥D>D F L‘\DLYL[! ‘P]! @H¥MDG,QD 8W[P LQEDH[W
9.220. The division (of the property) and the rules for allotting (shares) to the (several) sons, those begotten on a
wife and the rest, in (due) order, have been thus declared to you; hear (now) the laws concerning gambling.

8W VPDÜ\ F #Y UDMD UDÐDW LQYDU\HW UDMD1WNU>DY #WD( ´D( GDH D( SLZY,L@WDP
9.221. Gambling and betting let the king exclude from his realm; those two vices cause the destruction of the
kingdoms of princes.
¾ND]P #WW WD6N\ \G{ GHYQ VPDÜ\D( W\DHU{ LQ7\ ¾W, DWH QSLWU{ \¤YDQ YHW
9.222. Gambling and betting amount to open theft; the king shall always exert himself in suppressing both (of
them).
$¾DL>L U{ \W L‘\WH WW ODHNH 8WP &\WH ¾DL>L ! L‘\WH \V WX V LY`H\! VPDÜ\!
9.223. When inanimate (things) are used (for staking money on them), that is called among men gambling
(dyuta), when animate beings are used (for the same purpose), one must know that to be betting (samahvaya).
8W VPDÜ\ F #Y \! Ne\D5W NDU\HW YD WDQ VYD5Q DW\HG{ UDMD ]8²D] F L´MLOLšQ!
9.224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an opportunity for
it), likewise Sudras who assume the distinctive marks of twice-born (men).
LNWYDQ Ne],OYDQ ‘ÛDQ SD ^I6ZD] F PDQYDQ LYNP56ZDQ ]D(L^IND] F L@¾ LQYD5V\HW SXUDW
9.225. Gamblers, dancers and singers, cruel men, men belonging to an heretical sect, those following forbidden
occupations, and sellers of spirituous liquor, let him instantly banish from his town.
#WH UDÐH YW5PDQD UD`! ¾F¸W6NUD! LYNP5L‘\\D LQ7\ ED[1WH L²ND! ¾MD!
9.226. If such (persons who are) secret thieves, dwell in the realm of a king, they constantly harass his good
subjects by their forbidden practices.
8WP #WW SXUD N/SH fÐ Y(UNU PKW W6PDG{ 8W Q VHYHW KD6\DZ5P $LS EXL­PDQ
9.227. In a former Kalpa this (vice of) gambling has been seen to cause great enmity; a wise man, therefore,
should not practise it even for amusement.
¾›¸ YD ¾ND] YD WW LQ HYHW \DH QU! W6\ G^ILYN/S! 6\DG{ \ZD Ð QSWHV WZD
9.228. On every man who addicts himself to that (vice) either secretly or openly, the king may inflict
punishment according to his discretion.
@¥ LY= ]8²\DHLQV WX G^I GDWXP $] eYQ $DQ^\ NP5>D J›HG{ LY¾DH G DW ]Q(! ]Q(!
9.229. But a Kshatriya, a Vaisya, and a Sudra who are unable to pay a fine, shall discharge the debt by labour; a
Brahmana shall pay it by installments.
Ò, EDO 1P¢ Y­DQD GLU²D>D F UDHLJ>DP L] D LYGO UœX $ (U{ LYG;\DW QSLWU{ GPP
9.230. On women, infants, men of disordered mind, the poor and the sick, the king shall inflict punishment with
a whip, a cane, or a rope and the like.
\H LQ\X‹DV WX ND\H5
X K1\X! ND\D5L> NDL\5>DP [Q P>D S&\PDQDV WDQ LQ! 6YDQ NDU\HQ QS!

9.231. But those appointed (to administer public) affairs, who, baked by the fire of wealth, mar the business of
suitors, the king shall deprive of their property.
NˆT]DVQNW†] F ¾N‰W,QD F © NDQ Ò, EDO ÂDÚ>—D] F K1\DG{ L´ VHLYQV WZD
9.232. Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brahmanas,
and those who serve his enemies, the king shall put to death.
W,LUW F $QXL]Ð F \¥ .Y FQ \G{ YHW N‰W WG{ [P5WDH LY DW Q WG{ 8\DH LQYW5\HW
9.233. Whenever any (legal transaction) has been completed or (a punishment) been inflicted according to the
law, he shall sanction it and not annul it.
$PD7\D! ¾DI{LYYDNDH YD \W Ne\X5!
ND\5P $1\ZD WW 6Y\ QSLW! Ne\D5W WDQ VKÔ F G^I\HW
9.234. Whatever matter his ministers or the judge may settle improperly, that the king himself shall (re-) settle
and fine (them) one thousand (panas).
ÂÚKD F VXUDS] F 6WH\, F JXÇW/SJ! #WH VYH5
SZJ `H\D PKDSDWLNQDH QUD!
9.235. The slayer of a Brahmana, (A twice-born man) who drinks (the spirituous liquor called) Sura, he who
steals (the gold of a Brahmana), and he who violates a Guru’s bed, must each and all be considered as men who
committed mortal sins (mahapataka).
FWX>D5P $LS F #WH D ¾D\LË¢P $NeY5WDP ]DU,U [QV\X‹ G^I [0\ ¾N/S\HW
9.236. On those four even, if they do not perform a penance, let him inflict corporal punishment and fines in
accordance with the law.
JXÇW/SH J! ND\5! VXUDSDQH VXUD;YM! 6WH\H F ÏSG ND\ ÂÚK^\L]UD! SXPDQ
9.237. For violating a Guru’s bed, (the mark of) a female part shall be (impressed on the forehead with a hot
iron); for drinking (the spirituous liquor called) Sura, the sign of a tavern; for stealing (the gold of a Brahmana),
a dog’s foot; for murdering a Brahmana, a headless corpse.
$V DH-\D ÛV\D-\D $VSD4 D $ LYYDLKQ! FUH\X! SLZY,v G,QD! VY5[P5ELK N‰WD!
9.238. Excluded from all fellowship at meals, excluded from all sacrifices, excluded from instruction and from
matrimonial alliances, abject and excluded from all religious duties, let them wander over (this) earth.
`DLW VEL1[L V 7Y #WH 7\‹9\D! N‰W O@>D! LQ G5\D LQ Q5P6NDUDV WQ PQDHU{ $QX]DVQP
9.239. Such (persons) who have been branded with (indelible) marks must be cast off by their paternal and
maternal relations, and receive neither compassion nor a salutation; that is the teaching of Manu.
¾D\LË¢ WX NeYD5>D! VY5Y>D5 \ZDHLGWP Q $ {.\D UD`D OODTH 6\XU{ GD3\DV WX ¢PVDKVP
9.240. But (men of) all castes who perform the prescribed penances, must not be branded on the forehead by the
king, but shall be made to pay the highest amercement.
$DJ!VX ÂDÚ>6\ #Y ND\DH5
P;\PVDKV! LYYD6\DH YD YHG{ UDÐDW V ²9\! V SLU›G!

9.241. For (such) offences the middlemost amercement shall be inflicted on a Brahmana, or he may be banished
from the realm, keeping his money and his chattels.
WUH N‰WY1WV WX SDSD1\HWD1\NDPW! VY56YKDUP $K5L1W NDPWV WX ¾YDVQP
9.242. But (men of) other (castes), who have unintentionally committed such crimes, ought to be deprived of
their whole property; if (they committed them) intentionally, they shall be banished.
Q $GG,W QS! VD[XU{ PKDSDWLNQDH [QP $DGGDQV WX WW ODH DW WHQ GDH H> LO3\WH
9.243. A virtuous king must not take for himself the property of a man guilty of mortal sin; but if he takes it out
of greed, he is tainted by that guilt (of the offender).
$3VX ¾YH=\ W G^I YÇ>D\ SSDG\HW ÍXW Y¢ SS¸H YD ÂDÚ>H ¾LWSDG\HW
9.244. Having thrown such a fine into the water, let him offer it to Varuna, or let him bestow it on a learned and
virtuous Brahmana.
]DH G^I6\ YÇ>DH UD`D G^I[UDH LK V! ]! VY56\ MJWDH ÂDÚ>DH YHGSDUJ!
9.245. Varuna is the lord of punishment, for he holds the sceptre even over kings; a Brahmana who has learnt
the whole Veda is the lord of the whole world.
\¥ YM5\WH UDMD SDSN‰¯ DH [QDJPP W¥ NDOHQ MD\1WH PDQYD G, 5M,LYQ!
9.246. In that (country), where the king avoids taking the property of (mortal) sinners, men are born in (due)
time (and are) long-lived,
LQ S 1WH F V6\DLQ \ZD »DLQ LY]D SZN{ EDOD] F Q ¾P,\1WH LYN‰W F Q MD\WH
9.247. And the crops of the husbandmen spring up, each as it was sown, and the children die not, and no
misshaped (offspring) is born.
ÂDÚ>DQ ED[PDQ WX NDPDG{ $YUY>5MP K1\DF LF¥(U{ Y[ SD\(U{ ´HMQNU(U{ QS!
9.248. But the king shall inflict on a base-born (Sudra), who intentionally gives pain to Brahmanas, various
(kinds of) corporal punishment which cause terror.
\DYDQ $Y;\6\ Y[H WDYDQ Y;\6\ PDH@>H $[PDH5
QSWHU{ fÐDH [P5V WX LYLQ\›W!
9.249. When a king punishes an innocent (man), his guilt is considered as great as when he sets free a guilty
man; but (he acquires) merit when he punishes (justly).
LGWDH $\ LY6WU]DH LPZDH LYYDGPDQ\DH! $ÐDG]VX PDJH5
X 9\YKDU6\ LQ>5\!
9.250. Thus the (manner of) deciding suits (falling) under the eighteen titles, between two litigant parties, has
been declared at length.
#Y [0\D5L> ND\D5L> V0\N{ NeY5Q PK,SLW! GH]DQ $O%[DQ LO3VHW O%[D] F SLUSDO\HW
9.251. A king who thus duly fulfils his duties in accordance with justice, may seek to gain countries which he
has not yet gained, and shall duly protect them when he has gained them.

V0\. LQLYÐ GH]V WX N‰W ¨J5] F ]DÒW! N^TN ­U>H LQ7\P $DLWÑHG{ \¤P ¢PP
9.252. Having duly settled his country, and having built forts in accordance with the Institutes, he shall use his
utmost exertions to remove (those men who are nocuous like) thorns.
U@QDG{ $D\5Y¢DQD N^TNDQD F ]DH[QDW QUH1²DV L¥LGY \DL1W ¾MDSDOQ W7SUD!
9.253. By protecting those who live as (becomes) Aryans and by removing the thorns, kings, solely intent on
guarding their subjects, reach heaven.
$]DVV W6NUDQ \V WX ELO J}DLW SDLZ5Y! W6\ ¾@XB\WH UDÐ 6YJD5F F SLUK,\WH
9.254. The realm of that king who takes his share in kind, though he does not punish thieves, (will be) disturbed
and he (will) lose heaven.
LQ 5\ WX YHG{ \6\ UDÐ EDÕ EODLÍWP W6\ WG{ Y[5WH LQ7\ LV&\PDQ Y ²bP!
9.255. But if his kingdom be secure, protected by the strength of his arm, it will constantly flourish like a (well)-
watered tree.
L´LY[DV W6NUDQ LY DW SU²9\DSKDUNDQ ¾ND]D] F $¾ND]D] F FDU F@XU{ PK,SLW!
9.256. Let the king who sees (everything) through his spies, discover the two sorts of thieves who deprive
others of their property, both those who (show themselves) openly and those who (lie) concealed.
¾ND]Y NDV WH D QDQDS^\ SM,LYQ! ¾›¸Y NDV 7Y #WH \H 6WHQ $TLYNDG\!
9.257. Among them, the open rogues (are those) who subsist by (cheating in the sale of) various marketable
commodities, but the concealed rogues are burglars, robbers in forests, and so forth.
7NDHFND] F $SL[ND Y ND! LNWYDV WZD PšODGH] Y¢D] F ²D] F @L>N(! VK
9.258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the performance of)
auspicious ceremonies, sanctimonious hypocrites, and fortune-tellers,
$V0\jDLU>] F #Y PKDPD¥D] LFLN7VND! L]/S SFDU\X‹D] F LQSX>D! S^\\DHL W!
9.259. Officials of high rank and physicians who act improperly, men living by showing their proficiency in
arts, and clever harlots,
#YPDG,Q LYMDQ,\DW ¾ND]DO ODHNN^TNDQ LQJ8)FDLU>] F $1\DQ $QD\D5Q $D\5LOLšQ!
9.260. These and the like who show themselves openly, as well as others who walk in disguise (such as) non-
Aryans who wear the marks of Aryans, he should know to be thorns (in the side of his people).
WDQ LYLG7YD VXFLUW(U{ J8)(V W7NP5NDLUL ! FDU(] F $QHN V6ZDQ(! ¾DH7VD Y]P $DQ\HW
9.261. Having detected them by means of trustworthy persons, who, disguising themselves, (pretend) to follow
the same occupations and by means of spies, wearing various disguises, he must cause them to be instigated (to
commit offences), and bring them into his power.

WH D GDH DQ $L 2\D3\ 6YH 6YH NP5L> W£YW! NeY,5W ]DVQ UDMD V0\N{ VDU $SUD[W!
9.262. Then having caused the crimes, which they committed by their several actions, to be proclaimed in
accordance with the facts, the king shall duly punish them according to their strength and their crimes.
Q LK G^IDG{ ?WH ].\! NWX SDS LYLQ€K! 6WHQDQD SDSEX­,QD LQ W FUWD L@WD(
9.263. For the wickedness of evil-minded thieves, who secretly prowl over this earth, cannot be restrained
except by punishment.
V D ¾SD $S8S ]DODYH] P $¸ LY‘\D! FWX SZD] F(7\Y@D! VPDMD! ¾H@>DLQ F
9.264. Assembly-houses, houses where water is distributed or cakes are sold, brothels, taverns and victualler’s
shops, cross-roads, well-known trees, festive assemblies, and play-houses and concert-rooms,
M,>5 DQD1\U^\DLQ NDÇNDYH]QDLQ F ]81\DLQ F $3\JDUDL> YQD1\XSYQDLQ F
9.265. Old gardens, forests, the shops of artisans, empty dwellings, natural and artificial groves,
#YLY[DQ QSDH GH]DQ JX/P(! 6ZDYU MšP(! W6NU¾LW H[DZ FDU(] F $3\QXFDU\HW
9.266. These and the like places the king shall cause to be guarded by companies of soldiers, both stationary and
patrolling, and by spies, in order to keep away thieves.
W7VKD\(U{ $QXJW(U{ QDQDNP5¾YHLGL ! LY DG{ 7VDG\HF F #Y LQSX>(! S8Y5W6NU(!
9.267. By the means of clever reformed thieves, who associate with such (rogues), follow them and know their
various machinations, he must detect and destroy them.
Ø\ DH-\ SGH](] F ÂDÚ>DQD F G]5Q(! ]D(\5NPD5SGH](] F Ne\X5V
WH D VPDJPP
9.268. Under the pretext of (offering them) various dainties, of introducing them to Brahmanas, and on the
pretence of (showing them) feats of strength, the (spies) must make them meet (the officers of justice).
\H W¥ Q SVSH5\XU{
P8O¾L>LKWD] F \H WDQ ¾VÛ QSDH K1\DW V LP¥ `DLW ED1[YDQ
9.269. Those among them who do not come, and those who suspect the old (thieves employed by the king), the
king shall attack by force and slay together with their friends, blood relations, and connexions.
Q K A)HQ LYQD FD(U DW\HG{ [DLP5NDH QS! VK A) V SNU> DW\HG{ $LYFDU\Q
9.270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his
possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without
hesitation, cause to be slain.
€DPH Y $LS F \H NH LFF FD(UD>D ‹GD\ND! D^I $YND]GD] F #Y VYDV WDQ $LS DW\HW
9.271. All those also who in villages give food to thieves or grant them room for (concealing their implements),
he shall cause to be put to death.
UDÐH X U@DL[N‰WDQ VDP1WD] F #Y FDHLGWDQ $B\D DWH X P;\6ZD_ L] \DF FD(UDQ Y ²bWP

9.272. Those who are appointed to guard provinces and his vassals who have been ordered (to help), he shall
speedily punish like thieves, (if they remain) inactive in attacks (by robbers).
\] F $LS [P5VP\DW ¾&\XWDH [P5 M,YQ! G^IHQ #Y WP $3\DH HW 6YNDG{ [PD5¬i LK LY&\XWP
9.273. Moreover if (a man), who subsists by (the fulfilment of) the law, departs from the established rule of the
law, the (king) shall severely punish him by a fine, (because he) violated his duty.
€DP DWH LKWD šH SLZ PDH DL G]5QH ]L‹WDH Q $L [DY1WDH LQYD56\D! V SLU›GD!
9.274. Those who do not give assistance according to their ability when a village is being plundered, a dyke is
being destroyed, or a highway robbery committed, shall be banished with their goods and chattels.
UD`! NDH]DSKW†] F ¾LWNÔH X F L6ZWDQ DW\HG{ LYLY[(U{ G^I(U{ $U,>D F SMDSNDQ
9.275. On those who rob the king’s treasury and those who persevere in opposing (his commands), he shall
inflict various kinds of capital punishment, likewise on those who conspire with his enemies.
VL[ LF£YD WX \H FD(\ UD¥D( NeY5L1W W6NUD! WH D LF£YD QSDH K6WD( W,Ø>H ]8OH LQYH]\HW
9.276. But the king shall cut off the hands of those robbers who, breaking into houses, commit thefts at night,
and cause them to be impaled on a pointed stake.
$šbO,U{ €L1Z HG6\ FHG\HW ¾ZPH €KH L´W,\H K6W FU>D( WW,\H Y[P $K5LW
9.277. On the first conviction, let him cause two fingers of a cut-purse to be amputated; on the second, one hand
and one foot; on the third, he shall suffer death.
$L”GDQ ‹GD] F #Y WZD ]Ò $YND]GDQ VLQ[DW†] F PDH 6\ K1\DF FD(UP Y ÏU!
9.278. Those who give (to thieves) fire, food, arms, or shelter, and receivers of stolen goods, the ruler shall
punish like thieves.
WIDJ HGN K1\DG{ $3VX ]X­Y[HQ YD \G{ YD $LS ¾LWV6Ne\D5G{ GD3\V WX ¢PVDKVP
9.279. Him who breaks (the dam of) a tank he shall slay (by drowning him) in water or by (some other) (mode
of) capital punishment; or the offender may repair the (damage), but shall be made to pay the highest
amercement.
NDHÑDJDU $\X[DJDU GHYWDJDU HGNDQ KL6W $Ï UZKW†] F K1\DG{ #Y $ LYFDU\Q
9.280. Those who break into a (royal) storehouse, an armoury, or a temple, and those who steal elephants,
horses, or chariots, he shall slay without hesitation.
\V WX S8Y5LQLYÐ6\ WIDJ6\ GN KUHW $DJP YD $3\SD L 1 DW V GD3\! S8Y5VDKVP
9.281. But he who shall take away the water of a tank, made in ancient times, or shall cut off the supply of
water, must be made to pay the first (or lowest) amercement.
VPX7VMHG{ UDMPDJH5
\V 7Y $PH;\P $QDSLG V ´D( ND D5S>D( G DG{ $PH;\ F $]X ]DH[\HW

9.282. But he who, except in a case of extreme necessity, drops filth on the king’s high-road, shall pay two
karshapanas and immediately remove (that) filth.
$DSªWDH $Z YD Y­D JL 5>, EDO #Y YD SLU D >P $K5L1W WF F ]DH;\P LW L6ZLW!
9.283. But a person in urgent necessity, an aged man, a pregnant woman, or a child, shall be reprimanded and
clean the (place); that is a settled rule.
LFLN7VNDQD VYH5
D LP:\D¾FUWD GP! $PDQX H X ¾ZPDH PDQX H X WX P;\P!
9.284. All physicians who treat (their patients) wrongly (shall pay) a fine; in the case of animals, the first (or
lowest); in the case of human beings, the middlemost (amercement).
V‘P ;YM \Ð,QD ¾LWPDQD F HGN! ¾LWNe\D5F F WW VY S G DW ]WDLQ F
9.285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole
(damage) and pay five hundred (panas).
$©L WDQD ²9\D>D © >H HGQH WZD P>,QDP $SYH[H F G^I! ¾ZPVDKV!
9.286. For adulterating unadulterated commodities, and for breaking gems or for improperly boring (them), the
fine is the first (or lowest) amercement.
VP(U{ LK LY P \V WX FUHG{ Y( P8/\WDH $LS YD VPD½X\DG{ GP S8Y QUDH P;\PP #Y YD
9.287. But that man who behaves dishonestly to honest (customers) or cheats in his prices, shall be fined in the
first or in the middlemost amercement.
E1[QDLQ F VYD5L> UDMD PDJH5
LQYH]\HW ¨!LRWD \¥ f=\HUQ LYN‰WD! SDSNDLU>K{
9.288. Let him place all prisons near a high-road, where the suffering and disfigured offenders can be seen.
¾DNDU6\ F H¢DU SLURD>D F S8UNP ´DUD>D F #Y rDU L@¾P #Y ¾YDV\HW
9.289. Him who destroys the wall (of a town), or fills up the ditch (round a town), or breaks a (town)- gate, he
shall instantly banish.
$L FDUH X VYH5
X NW59\DH L´]WDH GP! P8ONP5L> F $QD»H! N‰7\DVX LYLY[DVX F
9.290. For all incantations intended to destroy life, for magic rites with roots (practised by persons) not related
(to him against whom they are directed), and for various kinds of sorcery, a fine of two hundred (panas) shall be
inflicted.
$E,MLY‘\, F #Y E,M 7N‰ÐD WZD #Y F P\D5GD HGN] F #Y LYN‰W ¾D½X\DG{ Y[P
9.291. He who sells (for seed-corn that which is) not seed-corn, he who takes up seed (already sown), and he
who destroys a boundary (-mark), shall be punished by mutilation.
VY5N^TNSDLSÑ KHPNDU WX SDLZ5Y! ¾YW5PDQP $1\D\H FHG\HW OY]! @XU(!
9.292. But the king shall cause a goldsmith who behaves dishonestly, the most nocuous of all the thorns, to be
cut to pieces with razors.

V,WD ²9\DSKU>H ]ÒD>DP $D( [6\ F NDOP $DVD ND\ F UDMD G^I ¾N/S\HW
9.293. For the theft of agricultural implements, of arms and of medicines, let the king award punishment, taking
into account the time (of the offence) and the use (of the object).
6YD0< $PD7\D( SXU UDÐ NDH] G^ID( VX×W WZD V» ¾N‰W\DH ÛHWD! V»Dš UD-\P &\WH
9.294. The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven
constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (anga).
V»DQD ¾N‰W,QD WX UD-\6\ $VD \ZD‘PP S8Y S8Y JXÇWU MDQ,\DG{ 9\VQ PKW
9.295. But let him know (that) among these seven constituent parts of a kingdom (which have been enumerated)
in due order, each earlier (named) is more important and (its destruction) the greater calamity.
V» $š6\ K UD-\6\ LYÐ%[6\ L¥G^IYW $1\DH1\JX>Y(]H \DW Q LN LFG{ $LWLU&\WH
9.296. Yet in a kingdom containing seven constituent parts, which is upheld like the triple staff (of an ascetic),
there is no (single part) more important (than the others), by reason of the importance of the qualities of each for
the others.
WH X WH X WX N‰7\H X WW WG{ $š LYL] \WH \HQ \W VD;\WH ND\ WW WL6PQ ÍHÑP &\WH
9.297. For each part is particularly qualified for (the accomplishment of) certain objects, (and thus) each is
declared to be the most important for that particular purpose which is effected by its means.
FDUH> 7VDK\DHJHQ L‘\\D #Y F NP5>DP 6Y]L‹ SU]L‹ F LQ7\ LY DW PK,SLW!
9.298. By spies, by a (pretended) display of energy, and by carrying out (various) undertakings, let the king
constantly ascertain his own and his enemy’s strength;
S,IQDLQ F VYD5L> 9\VQDLQ WZD #Y F $DU HW WW! ND\ VLF17\ JXÇ OD YP
9.299. Moreover, all calamities and vices; afterwards, when he has fully considered their relative importance, let
him begin his operations.
$DU HW #Y NPD5L> ÍD1W! ÍD1W! SXQ! SXQ! NPD5^\DU PD> LK SXÇ Í,U{ LQ HYWH
9.300. (Though he be) ever so much tired (by repeated failures), let him begin his operations again and again;
for fortune greatly favours the man who (strenuously) exerts himself in his undertakings.
N‰W ¥HWD\XJ F #Y ´DSU NLOU{ #Y F UD`DH Y¢DLQ VYD5L> UDMD LK \XJP &\WH
9.301. The various ways in which a king behaves (resemble) the Krita, Treta, Dvapara, and Kali ages; hence the
king is identified with the ages (of the world).
NLO! ¾VX»DH YLW V MD€G{ ´DSU \XJP NP56Y $B\X WV ¥HWD LYFUV WX N‰W \XJP
9.302. Sleeping he represents the Kali (or iron age), waking the Dvapara (or brazen) age, ready to act the Treta
(or silver age), but moving (actively) the Krita (or golden) age.

1²6\ $N56\ YD\DH] F \P6\ YÇ>6\ F F1²6\ $”H! SLZ9\D] F WHMDHY¢ QS] FUHW
9.303. Let the king emulate the energetic action of Indra, of the Sun, of the Wind, of Yama, of Varuna, of the
Moon, of the Fire, and of the Earth.
YDL 5ND] FWXUDH PDVDQ \ZD 1²DH $L ¾Y 5LW WZD $L Y H5W
6Y UDÐ NDP(U{ 1²ÊW FUQ
9.304. As Indra sends copious rain during the four months of the rainy season, even so let the king, taking upon
himself the office of Indra, shower benefits on his kingdom.
$ÐD( PDVDQ \ZD $LG7\V WDH\ KULW UL=PL ! WZD KUHW NU UDÐDW LQ7\P $N5ÊW LK WW
9.305. As the Sun during eight months (imperceptibly) draws up the water with his rays, even so let him
gradually draw his taxes from his kingdom; for that is the office in which he resembles the Sun.
¾LY=\ VY5 8WDLQ \ZD FULW PDÇW! WZD FDU(! ¾YHÐ9\ ÊWP #W¬i LK PDÇWP
9.306. As the Wind moves (everywhere), entering (in the shape of the vital air) all created beings, even so let
him penetrate (everywhere) through his spies; that is the office in which he resembles the Wind.
\ZD \P! L¾\ ´H \D( ¾D»H NDOH LQ\›LW WZD UD`D LQ\1W9\D! ¾MDV W¬i LK \PÊWP
9.307. As Yama at the appointed time subjects to his rule both friends and foes, even so all subjects must be
controlled by the king; that is the office in which he resembles Yama.
YÇ>HQ \ZD SD](U{ E­ #Y $L f=\WH WZD SDSDQ LQJ},\DG{ ÊWP #W¬i LK YDÇ>P
9.308. As (a sinner) is seen bound with ropes by Varuna, even so let him punish the wicked; that is his office in
which he resembles Varuna.
SLUS8> \ZD F1² fÐ{YD × \L1W PDQYD! WZD ¾N‰W\DH \L6PQ V FD1²ÊLWNDH QS!
9.309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as
great joy) as men feel on seeing the full moon.
¾WDS\X‹V WHM6Y, LQ7\ 6\DW SDSNP5VX ¨ÐVDP1WLKÔ] F WG{ $D”H\ ÊW 6PWP
9.310. (If) he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked
vassals, then his character is said (to resemble) that of Fire.
\ZD VYD5L> 8WDLQ [UD [DU\WH VPP WZD VYD5L> 8WDLQ LEÄW! SDLZ5Y ÊWP
9.311. As the Earth supports all created beings equally, thus (a king) who supports all his subjects, (takes upon
himself) the office of the Earth.
#W(U{ SD\(U{ $1\(] F \X‹DH LQ7\P $WL1²W! 6WHQDQ UDMD LQJ},\DW 6YUDÐH SU #Y F
9.312. Employing these and other means, the king shall, ever untired, restrain thieves both in his own dominions
and in (those of) others.
SUDP $3\DSG ¾D»DH ÂDÚ>DQ Q ¾NDHS\HW WH ÛHQ NeLSWD K1\X! V ! V EO YDKQP

9.313. Let him not, though fallen into the deepest distress, provoke Brahmanas to anger; for they, when
angered, could instantly destroy him together with his army and his vehicles.
\(! N‰W! VY5 Ø\DH $L”U{ $SH\] F PKDHGL[! @\, F $3\DL\W! VDHP! NDH Q Q=\HW ¾NDH3\ WDQ
9.314. Who could escape destruction, when he provokes to anger those (men), by whom the fire was made to
consume all things, by whom the (water of the) ocean was made undrinkable, and by whom the moon was made
to wane and to increase again?
ODHNDQ $1\DQ VMH\XU{ \H ODHNSDOD] F NDHLSWD! GHYDQ Ne\X5U{
$GHYD] F N! L@^YV WDQ VPµX\DW
9.315. Who could prosper, while he injures those (men) who provoked to anger, could create other worlds and
other guardians of the world, and deprive the gods of their divine station?
\DQ SDLÍ7\ LWÑL1W ODHND GHYD] F VY5GD ÂÚ F #Y [Q \H D NDH LK6\DW WD_ LMM,LY X!
9.316. What man, desirous of life, would injure them to whose support the (three) worlds and the gods ever owe
their existence, and whose wealth is the Veda?
$LY´D] F #Y LY´D] F ÂDÚ>DH G(YW PKW ¾>,W] F $ ¾>,W] F \ZD $L”U{ G(YW PKW
9.317. A Brahmana, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the
performance of a burnt-oblation) or not carried forth, is a great divinity.
=P]DQH Y $LS WHM6Y, SDYNDH Q #Y ¨ \LW Ö\PDQ] F \`H X 8\ #Y $L Y[5WH
9.318. The brilliant fire is not contaminated even in burial-places, and, when presented with oblations (of butter)
at sacrifices, it again increases mightily.
#Y \ 3\LQÐH X YW51WH VY5NP5VX VY5ZD ÂDÚ>D! S8-\D! SUP G(YWP LK WW
9.319. Thus, though Brahmanas employ themselves in all (sorts of) mean occupations, they must be honoured in
every way; for (each of) them is a very great deity.
@¥6\ $LW¾Y­6\ ÂDÚ>DQ ¾LW VY5]! ÂÚ #Y VLQ\1W 6\DW @¥ LK ÂÚ V YP
9.320. When the Kshatriyas become in any way overbearing towards the Brahmanas, the Brahmanas themselves
shall duly restrain them; for the Kshatriyas sprang from the Brahmanas.
$¯ DH $L”U{ ÂÚW! @¥P $=PQDH ODHKP L7ZWP WH D VY5¥J WHM! 6YDVX \DHLQ X ]D0\LW
9.321. Fire sprang from water, Kshatriyas from Brahmanas, iron from stone; the all-penetrating force of those
(three) has no effect on that whence they were produced.
Q $ ÂÚ @¥P ?µDHLW Q $ @¥ ÂÚ Y[5WH ÂÚ @¥ F VS‹P K F $PX¥ Y[5WH
9.322. Kshatriyas prosper not without Brahmanas, Brahmanas prosper not without Kshatriyas; Brahmanas and
Kshatriyas, being closely united, prosper in this (world) and in the next.
G£YD [Q WX LY¾HB\! VY5G^IVPXL7ZWP SX¥H UD-\ VPDV-\ NeY,5W ¾D\> U>H

9.323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on
Brahmanas, make over his kingdom to his son, and then seek death in battle.
#Y FUQ VGD \X‹DH UDM[PH5
X SDLZ5Y! LKWH X F #Y ODHN6\ VYD5Q 7\DQ LQ\DHM\HW
9.324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his
servants (to work) for the good of his people.
# DH $ LRO! NP5LYL[U{ ‹DH UD`! VQDWQ! P NP5LYL[ LY DW ‘P]DH Y(=\ ]8²\DH!
9.325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following
rules apply in (due) order to the duties of Vaisyas and Sudras.
Y(=\V WX N‰W V6NDU! N‰7YD GDUSLU€KP YDWD5\D LQ7\\X‹! 6\DW S]8QD F #Y U@>H
9.326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the
business whereby he may subsist and to (that of) tending cattle.
¾MDSLWU{ LK Y(=\D\ VÐ{YD SLUGGH S]8Q ÂDÚ>D\ F UD`H F VYD5! SLUGGH ¾MD!
9.327. For when the Lord of creatures (Pragapati) created cattle, he made them over to the Vaisya; to the
Brahmana, and to the king he entrusted all created beings.
Q F Y(=\6\ NDP! 6\DQ Q U@H\ S]8Q LW Y(=\H F ›LW Q $1\HQ UL@W9\D! NZ FQ
9.328. A Vaisya must never (conceive this) wish, I will not keep cattle; and if a Vaisya is willing (to keep
them), they must never be kept by (men of) other (castes).
PL> PX‹D ¾YDODQD ODHKDQD WD1WY6\ F J1[DQD F UVDQD F LY DG{ $ 5 EO $EOP
9.329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of
thread, of perfumes, and of condiments.
E,MDQDP L»LYG{ F 6\DW @H¥GDH JX>6\ F PDQ\DHJ F MDQ,\DW WXOD\DHJD] F VY5]!
9.330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields,
and he must perfectly know all measures and weights.
VDU $VDU F D^IDQD GH]DQD F JX> $JX>DQ OD $OD F S^\DQD S]8QD SLUY[5QP
9.331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different)
countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle.
7\DQD F LW LY DG{ D D] F LYLY[D Q>D ²9\D>D 6ZDQ \DHJD] F ‘\ LY‘\P #Y F
9.332. He must be acquainted with the (proper), wages of servants, with the various languages of men, with the
manner of keeping goods, and (the rules of) purchase and sale.
[PH5>
F ²9\Y­DY $DLWÑHG{ \¤P ¢PP G DF F VY5 8WDQDP $¸P #Y ¾\¤W!
9.333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him
zealously give food to all created beings.

LY¾D>D YHGLY¨ D JK6ZDQD \]L6YQDP ]XÍ8 D #Y WX ]8²6\ [PDH5
Q(ÍH\V! SU!
9.334. But to serve Brahmanas (who are) learned in the Vedas, householders, and famous (for virtue) is the
highest duty of a Sudra, which leads to beatitude.
]XLFU{ 7N‰Ð]XÍ8 XU{ P¨ YDJ $QKN‰W! ÂDÚ>DLG $Í\DH LQ7\P 7N‰ÐD MDLWP $ÌXWH
9.335. (A Sudra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always
seeks a refuge with Brahmanas, attains (in his next life) a higher caste.
# DH $QDSLG Y>D5QDP ‹! NP5LYL[! ]X ! $DS LS LK \V WH D ‘P]V WQ LQEDH[W
9.336. The excellent law for the conduct of the (four) castes (varna), (when they are) not in distress, has been
thus promulgated; now hear in order their (several duties) in times of distress.

Chapter 10
$[,\,UV ¥\DH Y>D5! 6YNP56ZD L´MDW\! ¾Â8\DG{ ÂDÚ>V 7Y # D Q WUDY LW LQË\!
10.1. Let the three twice-born castes (varna), discharging their (prescribed) duties, study (the Veda); but among
them the Brahmana (alone) shall teach it, not the other two; that is an established rule.
VYH5
D ÂDÚ>DH LY DG{ Y£\XSD\DQ \ZDLYL[ ¾Â8\DG{ WUHB\] F 6Y\ F #Y WZD YHW
10.2. The Brahmana must know the means of subsistence (prescribed) by law for all, instruct the others, and
himself live according to (the law)
Y(]H \DW ¾N‰LWÍ(Ñ DW LQ\P6\ F [DU>DW V6NDU6\ LY]H DF F Y>D5QD ÂDÚ>! ¾ X!
10.3. On account of his pre-eminence, on account of the superiority of his origin, on account of his observance
of (particular) restrictive rules, and on account of his particular sanctification the Brahmana is the lord of (all)
castes (varna).
ÂDÚ>! @L¥\DH Y(=\V ¥\DH Y>D5 L´MDW\! FWXZ5 #NMDLWV WX ]8²DH Q $L6W WX S P!
10.4. Brahmana, the Kshatriya, and the Vaisya castes (varna) are the twice-born ones, but the fourth, the Sudra,
has one birth only; there is no fifth (caste).
VY5Y>H5
X WX/\DVX S¤, Y $@W \DHLQ X $DQXODH0\HQ V 8WD MD7\D `H\DV W #Y WH
10.5. In all castes (varna) those (children) only which are begotten in the direct order on wedded wives, equal
(in caste and married as) virgins, are to be considered as belonging to the same caste (as their fathers)
Ò, Y $Q1WUMDWDVX L´M(U{ 7SDLGWDQ VXWDQ Vf]DQ #Y WDQ $DÕU{ PDWGDH LYJLK5WDQ
10.6. Sons, begotten by twice-born man on wives of the next lower castes, they declare to be similar (to their
fathers, but) blamed on account of the fault (inherent) in their mothers.
$Q1WUDVX MDWDQD LYL[U{ # VQDWQ! L´ #ND1WUDVX MDWDQD [0\ LY DG{ P LYL[P
10.7. Such is the eternal law concerning (children) born of wives one degree lower (than their husbands); know
(that) the following rule (is applicable) to those born of women two or three degrees lower.
ÂDÚ>DG{ Y(=\N1\D\DP $0EÑDH QDP MD\WH LQ DG! ]8²N1\D\D \! SDU]Y &\WH
10.8. From a Brahmana a with the daughter of a Vaisya is born (a son) called an Ambashtha, with the daughter
of a sudra a Nishada, who is also called Parasava.
@L¥\DW ]8²N1\D\D ‘ÛDFDULYKDUYDQ @¥ ]8² YSXU{ M1WXU{ €DH QDP ¾MD\WH
10.9. From a Kshatriya and the daughter of a Sudra springs a being, called Ugra, resembling both a Kshatriya
and a Sudra, ferocious in his manners, and delighting in cruelty.
LY¾6\ L¥ X Y>H5
X QSWHU{ Y>5\DHU{ ´\DH! Y(=\6\ Y>H5
F #NL6PQ I{ #WH $SVGD! 6PWD!

10.10. Children of a Brahmana by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two
(lower) castes, and of a Vaisya by (a wife of) the one caste (below him) are all six called base-born (apasada).
@L¥\DG{ LY¾N1\D\D V8WDH YLW MDLWW! Y(=\DQ PDJ[ Y(GHKD( UDM LY¾ $šQDVXWD(
10.11. From a Kshatriya by the daughter of a Brahmana is born (a son called) according to his caste (gati) a
Suta; from a Vaisya by females of the royal and the Brahmana (castes) spring a Magadha and a Vaideha.
]8²DG{ $D\DHJY! @¢D F^IDO] F $[PDH Q>DP Y(=\ UDM1\ LY¾DVX MD\1WH Y>5VNUD!
10.12. From a Sudra are born an Ayogava, a Kshattri, and a Kandala, the lowest of men, by Vaisya, Kshatriya,
and Brahmana) females, (sons who owe their origin to) a confusion of the castes.
#ND1WUH 7Y $DQXODH0\DG{ $0EÑ €D( \ZD 6PWD( @¢ Y(GHKND( W´W ¾DLWODH0\H $LS M1PLQ
10.13. As an Ambashtha and an Ugra, (begotten) in the direct order on (women) one degree lower (than their
husbands) are declared (to be), even so are a Kshattri and a Vaidehaka, though they were born in the inverse
order of the castes (from mothers one degree higher than the fathers).
SX¥D \H $Q1WUÒ,MD! ‘PH> ‹D L´M1PQDP WDQ $Q1WU QDÅV WX PDWGDH DW ¾F@WH
10.14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in
due order, they call by the name Anantaras (belonging to the next lower caste), on account of the blemish
(inherent) in their mothers.
ÂDÚ>DG{ €N1\D\DP $DYWDH QDP MD\WH $D ,UDH $0EÑN1\D\DP $D\DHJ9\D WX L[*Y>!
10.15. A Brahmana begets on the daughter of an Ugra an Avrita, on the daughter of an Ambashtha an Abhira,
but on a female of the Ayogava (caste) a Dhigvana.
$D\DHJY] F @¢D F F^IDO] F $[PDH Q>DP ¾DLWODH0\HQ MD\1WH ]8²DG{ $SVGDV ¥\!
10.16. From a Sudra spring in the inverse order (by females of the higher castes) three base-born (sons,
apasada), an Ayogava, a Kshattri, and a Kandala, the lowest of men;
Y(=\DQ PDJ[ Y(GHKD( @L¥\DW V8W #Y WX ¾W,SP #WH MD\1WH SUH $3\SVGDV ¥\!
10.17. From a Vaisya are born in the inverse order of the castes a Magadha and a Vaideha, but from a Kshatriya
a Suta only; these are three other base-born ones (apasada).
MDWDH LQ DGDW ]8²D\D MD7\D YLW SXjV! ]8²DM MDWDH LQ D D WX V Y( NejeTN! 6PW!
10.18. The son of a Nishada by a Sudra female becomes a Pukkasa by caste (gati), but the son of a Sudra by a
Nishada female is declared to be a Kukkutaka.
@¢XU{ MDWV WZD €D\D ÏSDN LW N,7\5WH Y(GHKNHQ 7Y $0EÑ DP 7S¸DH YH> &\WH
10.19. Moreover, the son of by Kshattri by an Ugra female is called a Svapaka; but one begotten by a
Vaidehaka on an Ambashtha female is named a Vena.
L´MDW\! VY>D5VX MQ\17\ÊWDV WX \DQ WDQ VDLY¥,SLUÄÐDQ ÊD7\DQ LW LYLQLG5]HW

10.20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their sacred
duties, are excluded from the Savitri, one must designate by the appellation Vratyas.
ÊD7\DW WX MD\WH LY¾DW SDS $7PD 8M5N^TN! $DY17\ YDT[DQD( F SX S[! ](R #Y F
10.21. But from a Vratya (of the) Brahmana (caste) spring the wicked Bhriggakantaka, the Avantya, the
Vatadhana, the Pushpadha, and the Saikha.
+pDH Pp] F UDM1\DG{ ÊD7\DW LQL›LYU{ #Y F QT] F NU>] F #Y RVDH ²LYI #Y F
10.22. From a Vratya (of the) Kshatriya (caste), the Ghalla, the Malla, the Likkhivi, the Nata, the Karana, the
Khasa, and the Dravida.
Y(=\DW WX MD\WH ÊD7\DW VX[1YD $FD\5 #Y F NDÇ ] F LYM1PD F P(¥! VD7YW #Y F
10.23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an Akarya, a Karusha, a Viganman, a
Maitra, and a Satvata.
9\L FDUH> Y>D5QDP $YH DYHGQHQ F 6YNP5>D F 7\DJHQ MD\1WH Y>5VNUD!
10.24. By adultery (committed by persons) of (different) castes, by marriages with women who ought not to be
married, and by the neglect of the duties and occupations (prescribed) to each, are produced (sons who owe
their origin) to a confusion the castes.
VN,>5 \DHQ\DH \H WX ¾LWODHP $QXODHP MD! $1\DH1\9\LW ‹D] F WDQ ¾YØ\D0\]H W!
10.25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas,
and (thus) are mutually connected.
V8WDH Y(GHKN] F #Y F^IDO] F QUD[P! PDJ[! WZD $\DHJY #Y F @¥MDLW] F
10.26. The Suta, the Vaidehaka, the Kandala, that lowest of mortals, the Magadha, he of the Kshattri caste
(gati), and the Ayogava,
#WH T{ Vf]DQ Y>D5_ MQ\L1W 6Y\DHLQ X PDWMD7\D ¾V8\1WH ¾YDUDVX F \DHLQ X
10.27. These six (Pratilomas) beget similar races (varna) on women of their own (caste), they (also) produce
(the like) with females of their mother’s caste (gati), and with females (of) higher ones.
\ZD ¥\D>D Y>D5QD ´\DHU{ $D7PD $6\ MD\WH $DQ1W\D5W 6Y\DH1\D WX WZD EDÛH Y $LS ‘PDW
10.28. As a (Brahmana) begets on (females of) two out of the three (twice-born castes a son similar to) himself,
(but inferior) on account of the lower degree (of the mother), and (one equal to himself) on a female of his own
race, even so is the order in the case of the excluded (races, vahya).
WH F $LS EDÛDQ VXEÖV WWDH $3\L[N©L WDQ SU6SU6\ GDUH X MQ\L1W LYJLK5WDQ
10.29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of)
despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan community, vahya).
\ZD #Y ]8²DH ÂDÚ^\D EDÛ M1WX ¾V8\WH WZD EDÛWU EDÛ] FDWXY5^\H5
¾V8\WH

10.30. Just as a Sudra begets on a Brahmana female a being excluded (from the Aryan community), even so (a
person himself) excluded pro creates with (females of) the four castes (varna, sons) more (worthy of being)
excluded (than he himself).
¾LWNÔ YW5PDQD EDÛD EDÛWUDQ SXQ! K,QD K,QDQ ¾V8\1WH Y>D5Q S G] #Y WX
10.31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varna) still
more worthy to be excluded, low men (hina) still lower races, even fifteen (in number).
¾VD[Q SFDU`P $GDV GDVM,YQP V(LU1 YDJXUD YL¢ V8WH G6\XU{ $\DHJYH
10.32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his
master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals).
P(¥H\N WX Y(GHKDH PD[8N V¾V8\WH Q†Q ¾]V7\MÔ \DH ^TDWDIDH $Ç> G\H
10.33. A Vaideha produces (with the same) a sweet-voiced Maitreyaka, who, ringing a bell at the appearance of
dawn, continually. praises (great) men.
LQ DGDH PDJ5Y V8WH GDV QD(NP5M,LYQP N(YW5P LW \ ¾DÕU{ $D\D5YW5LQYDLVQ!
10.34. A Nishada begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and)
whom the inhabitants of Aryavarta call a Kaivarta.
PWYÒ 76Y QDU, X JLK5W $¸ $]QDVX F Y17\D\DHJY, Y #WH MDLWK,QD! SZN{ ¥\!
10.35. Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead,
are wicked, and eat reprehensible food.
NDUDYUDH LQ DGDW WX FP5NDU! ¾V8\WH Y(GHLKNDG{ $1 PHGD( ELK€D5P ¾LWÍ\D(
10.36. From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather; and from a
Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who dwell outside the
village.
F^IDODW SD^IXVDHSDNV 7Y.VDU9\YKDUYDQ $DLKL^INDH LQ DGHQ Y(GHÛDP #Y MD\WH
10.37. From a Kandala by a Vaideha woman is born a Pandusopaka, who deals in cane; from a Nishada (by the
same) an Ahindika.
F^IDOHQ WX VDHSDNDH P8O9\VQYL¢PDQ SXj6\D MD\WH SDS! VGD VœQJLK5W!
10.38. But from a Kandala by a Pukkasa woman is born the sinful Sopaka, who lives by the occupations of his
sire, and is ever despised by good men.
LQ DGÒ, WX F^IDODW SX¥P $17\DYVDL\QP =P]DQ JDHFU V8WH EDÛDQDP $LS JLK5WP
10.39. A Nishada woman bears to a Kandala a son (called) Antyavasayin, employed in burial-grounds, and
despised even by those excluded (from the Aryan community).
VNUH MDW\V 7Y #WD! LSW PDW ¾GL]5WD! ¾F¸D YD ¾ND]D YD YHLGW9\D! 6YNP5L !

10.40. These races, (which originate) in a confusion (of the castes and) have been described according to their
fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves.
6YMDLWM $Q1WUMD! T{ VXWD L´M[LP5>! ]8²D>D WX V [PD5>! VYH5
$S;YVMD! 6PWD!
10.41. Six sons, begotten (by Aryans) on women of equal and the next lower castes (Anantara), have the duties
of twice-born men; but all those born in consequence of a violation (of the law) are, as regards their duties,
equal to Sudras.
WSDH E,M ¾ DY(V WX WH J›L1W \XJH \XJH 7N F $SN F PQX \H Y K M1PW!
10.42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among
men more exalted or lower rank in successive births.
]QN(V WX L‘\DODHSDG{ PD! @L¥\ MDW\! Y O7Y JWD ODHNH ÂDÚ>DG]5QHQ F
10.43. But in consequence of the omission of the sacred rites, and of their not consulting Brahmanas, the
following tribes of Kshatriyas have gradually sunk in this world to the condition of Sudras;
SD(^IND] FD(I ²LYID! ND0EDHMD \YQD! ]ND! SDUGD SqYD] F,QD! LNUDWD GUGD! R]D!
10.44. (Viz.) the Paundrakas, the Kodas, the Dravidas, the Kambogas, the Yavanas, the Sakas, the Paradas, the
Pahlavas, the Kinas, the Kiratas, and the Daradas.
PXR EDÕ AÇ SG{ MDQD \D ODHNH MDW\DH ELK! 0OH› YDF] F $\5 YDF! VYH5
WH G6\Y! 6PWD!
10.45. All those tribes in this world, which are excluded from (the community of) those born from the mouth,
the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the
Mlekkhas (barbarians) or that of the Aryans.
\H L´MDQDP $SVGD \H F $S;YVMD! 6PWD! WH LQL1GW(U{ YW5\H\XU{ L´MDQDP #Y NP5L !
10.46. Those who have been mentioned as the base-born (offspring, apasada) of Aryans, or as produced in
consequence of a violation (of the law, apadhvamsaga), shall subsist by occupations reprehended by the twiceborn.
V8WDQDP $Ï VDU:\P $0EÑDQD LFLN7VQP Y(GHKNDQD Ò,ND\ PDJ[DQD YL>.SZ!
10.47. To Sutas (belongs) the management of horses and of chariots; to Ambashthas, the art of healing; to
Vaidehakas, the service of women; to Magadhas, trade;
P76\ DWDH LQ DGDQD 7YLÐV 7Y $D\DHJY6\ F PHG $1 FX X PªcQDP $DU^\S]XLKVQP
10.48. Killing fish to Nishadas; carpenters’ work to the Ayogava; to Medas, Andhras, Kunkus, and Madgus, the
slaughter of wild animals;
@¢ € SXjVDQD WX LEOD(NDHY[ E1[QP L[*Y>DQD FP5ND\ YH>DQD D^IYDGQP
10.49. To Kshattris, Ugras, and Pukkasas, catching and killing (animals) living in holes; to Dhigvanas, working
in leather; to Venas, playing drums.

F(7\²bP =P]DQH X ](OH X SYQH X F YVH\XU{ #WH LY`DWD YW5\1W! 6YNP5L !
10.50. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known
(by certain marks), and subsisting by their peculiar occupations.
F^IDO ÏSFDQD WX ELKU{ €DPDW ¾LWÍ\! $SSD¥D] F NW59\D [QP # D Ï JG5 P
10.51. But the dwellings of Kandalas and Svapakas shall be outside the village, they must be made Apapatras,
and their wealth (shall be) dogs and donkeys.
YDVDLV PWF(ODLQ L ¸ D^IH X DHMQP ND >D5\VP $ODU! SLUÊ-\D F LQ7\]!
10.52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron
(shall be) their ornaments, and they must always wander from place to place.
Q W(! VP\P $L1Y›HW SXÇ DH [P5P $DFUQ 9\YKDUDH LPZV WH D LYYDK! Vf](! VK
10.53. A man who fulfils a religious duty, shall not seek intercourse with them; their transactions (shall be)
among themselves, and their marriages with their equals.
$¸P # D SUD[,Q GH\ 6\DG{ L ¸ DMQH UD¥D( Q LYFUH\XV WH €DPH X QJUH X F
10.54. Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not
walk about in villages and in towns.
LGYD FUH\X! ND\D5Z LFLÙWD UDM]DVQ(! $ED1[Y ]Y F #Y LQK5UH\XU{ LW L6ZLW!
10.55. By day they may go about for the purpose of their work, distinguished by marks at the king’s command,
and they shall carry out the corpses (of persons) who have no relatives; that is a settled rule.
Y;\D] F K1\X! VWW \ZD]DÒ QSD`\D Y;\YDVDLV J},\X! ]DLQ F
10.56. By the king’s order they shall always execute the criminals, in accordance with the law, and they shall
take for themselves the clothes, the beds, and the ornaments of (such) criminals.
Y>D5SHWP $LY`DW QU NOX \DHLQMP $D\5 ÈSP Y $QD\ NP5L ! 6Y(U{ LY DY\HW
10.57. A man of impure origin, who belongs not to any caste, (varna, but whose character is) not known, who,
(though) not an Aryan, has the appearance of an Aryan, one may discover by his acts.
$QD\5WD LQÑXUWD ‘ÛWD LQL ‘\D7PWD SXÇ 9\¡\L1W K ODHNH NOX \DHLQMP
10.58. Behaviour unworthy of an Aryan, harshness, cruelty, and habitual neglect of the prescribed duties betray
in this world a man of impure origin.
LS¦\ YD MWH ],O PDWXU{ YD \P #Y YD Q NZ FQ ¨\DH5LQ!
¾N‰LW 6YD LQ\›LW
10.59. A base-born man either resembles in character his father, or his mother, or both; he can never conceal his
real nature.
NeOH PX2\H $LS MDW6\ \6\ 6\DG{ \DHLQVNU! VÍ\7\HY WW ],O QUDH $/SP $LS YD EÕ

10.60. Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the
faults of his (father), be they small or great.
\¥ 7Y #WH SLU;YVDM MD\1WH Y>5© ND! UDLÐN(! VK WG{ UDÐ L@¾P #Y LYQ=\LW
10.61. But that kingdom in which such bastards, sullying (the purity of) the castes, are born, perishes quickly
together with its inhabitants.
ÂDÚ>DZH5
JYDZH5
YD GHK7\DJDH $Q S6N‰W! Ò, EDODB\XSS¢D( F EDÛDQD LVL­NDU>P
10.62. Dying, without the expectation of a reward, for the sake of Brahmanas and of cows, or in the defence of
women and children, secures beatitude to those excluded (from the Aryan community, vahya.)
$LKVD V7\P $6WH\ ]D(FP L1²\LQ€K! #W VDPDLVN [P FDWXY5^\H5
$ÂY,Q PQX!
10.63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of
others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes.
]8²D\D ÂDÚ>DM MDW! ÍH\VD FHW ¾MD\WH $ÍH\DQ ÍH\V,v MDLW J›7\D V»PDG{ \XJDW
10.64. If (a female of the caste), sprung from a Brahmana and a Sudra female, bear (children) to one of the
highest caste, the inferior (tribe) attains the highest caste within the seventh generation.
]8²DH ÂDÚ>WDP #LW ÂDÚ>] F #LW ]8²WDP @L¥\DM MDWP #Y WX LY DG{ Y(=\DW WZD #Y F
10.65. (Thus) a Sudra attains the rank of a Brahmana, and (in a similar manner) a Brahmana sinks to the level of
a Sudra; but know that it is the same with the offspring of a Kshatriya or of a Vaisya.
$QD\D5\D VPX7S¸DH ÂDÚ>DW WX \f›\D ÂDÚ^\DP $3\QD\D5W WX ÍH\67Y .Y LW FHG{ YH7
10.66. If (a doubt) should arise, with whom the preeminence (is, whether) with him whom an Aryan by chance
begot on a non-Aryan female, or (with the son) of a Brahmana woman by a non-Aryan,
MDWDH QD\D5P $QD\D5\DP $D\D5G{ $D\DH5
YHG{ JX>(! MDWDH $3\QD\D5G{ $D\D5\DP $QD\5 LW LQË\!
10.67. The decision is as follows: ’He who was begotten by an Aryan on a non-Aryan female, may become (like
to) an Aryan by his virtues; he whom an Aryan (mother) bore to a non-Aryan father (is and remains) unlike to
an Aryan.’
WDY DY $3\V6ND\D5Y LW [PDH5
9\YL6ZW! Y(JX^\DM M1PQ! S8Y5 ¢U! ¾LWODHPW!
10.68. The law prescribes that neither of the two shall receive the sacraments, the first (being excluded) on
account of the lowness of his origin, the second (because the union of his parents was) against the order of the
castes.
VXE,M F #Y VX@H¥H MDW VS WH \ZD WZD $\D5M MDW $D\D5\D VY V6NDUP $K5LW
10.69. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an
Aryan woman is worthy of all the sacraments.
E,MP #NH ¾]VL1W @H¥P $1\H PQ,L >! E,M @H¥H WZD #Y $1\H W¥ \ WX 9\YL6ZLW!

10.70. Some sages declare the seed to be more important, and others the field; again others (assert that) the seed
and the field (are equally important); but the legal decision on this point is as follows:
$@H¥H E,MP 7VÐP $1WUD #Y LYQ=\LW $E,MNP $LS @H¥ NHYO 6ZL^IO YHW
10.71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will
remain barren.
\6PDG{ E,M¾ DYH> LW\5*MD ? \DH $ YQ S8LMWD] F ¾]6WD] F W6PDG{ E,M ¾]6\WH
10.72. As through the power of the seed (sons) born of animals became sages who are honoured and praised,
hence the seed is declared to be more important.
$QD\5P $D\5 NPD5>P $D\ F $QD\5NLP5>P V¾[D\5 $ÂY,G{ [DWD Q VPD( Q $VPDY LW
10.73. Having considered (the case of) a non-Aryan who acts like an Aryan, and (that of) an Aryan who acts
like a non-Aryan, the creator declared, ’Those two are neither equal nor unequal.’
ÂDÚ>D ÂÚ\DHLQ6ZD \H 6YNP5^\YL6ZWD! WH V0\J SM,YH\X! T{ NPD5L> \ZD‘PP
10.74. Brahmanas who are intent on the means (of gaining union with) Brahman and firm in (discharging) their
duties, shall live by duly performing the following six acts, (which are enumerated) in their (proper) order.
$;\DSQP $;\\Q \MQ \DMQ WZD GDQ ¾LW€K] F #Y T{ NPD5^\€M1PQ!
10.75. Teaching, studying, sacrificing for himself, sacrificing for others, making gifts and receiving them are
the six acts (prescribed) for a Brahmana.
^>D WX NP5>DP $6\ ¥,L> NPD5L> M,LYND \DMQ $;\DSQH F #Y LY]X­DF F ¾LW€K!
10.76. But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others,
teaching, and accepting gifts from pure men.
¥\DH [PD5 LQYW51WH ÂDÚ>DW @L¥\ ¾LW $;\DSQ \DMQ F WW,\] F ¾LW€K!
10.77. (Passing) from the Brahmana to the Kshatriya, three acts (incumbent on the former) are forbidden, (viz.)
teaching, sacrificing for others, and, thirdly, the acceptance of gifts.
Y(=\ ¾LW WZD #Y #WH LQYWH5U¸
LW L6ZLW! Q WD( ¾LW LK WDQ [PD5Q PQXU{ $DK ¾MDSLW!
10.78. The same are likewise forbidden to a Vaisya, that is a settled rule; for Manu, the lord of creatures
(Pragapati), has not prescribed them for (men of) those two (castes).
]Ò $Ò £Y @¥6\ YL>. S]X N‰L U{ LY ! $DM,YQDZ [P5V WX GDQP $;\\Q \LM!
10.79. To carry arms for striking and for throwing (is prescribed) for Kshatriyas as a means of subsistence; to
trade, (to rear) cattle, and agriculture for Vaisyas; but their duties are liberality, the study of the Veda, and the
performance of sacrifices.
YHGDB\DVDH ÂDÚ>6\ @L¥\6\ F U@>P YDWD5NP5 #Y Y(=\6\ LYL]ÐDLQ 6YNP5VX

10.80. Among the several occupations the most commendable are, teaching the Veda for a Brahmana,
protecting (the people) for a Kshatriya, and trade for a Vaisya.
$M,YV WX \ZD ‹HQ ÂDÚ>! 6YHQ NP5>D M,YHW @L¥\[PH5>
V Û6\ ¾7\Q1WU!
10.81. But a Brahmana, unable to subsist by his peculiar occupations just mentioned, may live according to the
law applicable to Kshatriyas; for the latter is next to him in rank.
DB\DP $3\M,YV WX NZ 6\DG{ LW FHG{ YHW N‰L JDHU@P $D6ZD\ M,YHG{ Y(=\6\ M,LYNDP
10.82. If it be asked, ’How shall it be, if he cannot maintain himself by either (of these occupations?’ the answer
is), he may adopt a Vaisya’s mode of life, employing himself in agriculture and rearing cattle.
Y(=\Y£\D $LS M,YV WX ÂDÚ>! .VL¥\DH $LS YD LKVD ¾D\D SUD[,QD N‰L \¤HQ YM5\HW
10.83. But a Brahmana, or a Kshatriya, living by a Vaisya’s mode of subsistence, shall carefully avoid (the
pursuit of) agriculture, (which causes) injury to many beings and depends on others.
N‰L VD[X LW P1\1WH VD YL¢! VL´JLK5WD! 8LP 8LP]\D] F #Y KL1W NDÑP $\DH PXRP
10.84. (Some) declare that agriculture is something excellent, (but) that means of subsistence is blamed by the
virtuous; (for) the wooden (implement) with iron point injuries the earth and (the beings) living in the earth.
G WX YL¢Y(N/\DW 7\MWDH [P5Q(SX> LY= S^\P ­W ­DU LY‘H\ LY¢Y[5QP
10.85. But he who, through a want of means of subsistence, gives up the strictness with respect to his duties,
may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the (following)
exceptions.
VYD5Q UVDQ $SDHKHW N‰WD¸ F LWO(! VK $=PQDH OY> F #Y S]YDH \H F PDQX D!
10.86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and
human (beings),
VY F WD1WY U‹ ]D> @D(P $LYNDLQ F $LS FHW 6\XU{ $U‹DLQ O P8OH WZD $DH [,!
10.87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit,
roots, and (medical) herbs
$S! ]Ò LY PDV VDHP J1[D] F VY5]! @,U @D(² GL[ W W(O P[X JXI Ne]DQ
10.88. Water, weapons, poison, meat, Soma, and perfumes of all kinds, fresh milk, honey, sour milk, clarified
butter, oil, wax, sugar, Kusa-grass;
$DU^\D] F S]8Q VYD5Q GLÐ>] F Y\DLV F P Q,LO F OD@D F VYD] F #N ] DV WZD
10.89. All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all onehoofed
beasts.
NDPP 7SD N‰ \D WX 6Y\P #Y N‰ ,YO! LY‘,>,W LWODQ ]8²DQ [PD5Z5P $LFUL6ZWDQ

10.90. But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred purposes,
provided he himself has grown them and has not kept them long.
DHMQ $B\¡QDG{ GDQDG{ \G{ $1\W NeÇWH LWO(! N‰LP 8W! ÏLYÑD\D LSWL ! VK PœLW
10.91. If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born
(again) as a worm and, together with his ancestors, be plunged into the ordure of dogs.
V ! SWLW PDVHQ OD@\D OY>HQ F ¦\KH> ]8²DH YLW ÂDÚ>! @,ULY‘\DW
10.92. By (selling) flesh, salt, and lac a Brahmana at once becomes an outcast; by selling milk he becomes
(equal to) a Sudra in three days.
WUH D WX S^\DQD LY‘\DG{ K NDPW! ÂDÚ>! V»UD¥H> Y(=\ DY LQ\›LW
10.93. But by willingly selling in this world other (forbidden) commodities, a Brahmana assumes after seven
nights the character of a Vaisya.
UVD UV(U{ LQPDW9\D Q 7Y #Y OY> UV(! N‰WD¸ F N‰WD¸HQ LWOD [D1\HQ W7VPD!
10.94. Condiments may be bartered for condiments, but by no means salt for (other) condiments; cooked food
(may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in equal quantities.
M,YHG{ #WHQ UDM1\! VYH5>
$3\Q\ JW! Q 7Y #Y -\D\V,v YL¢P $L P1\HW NLK5 LFW
10.95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly
adopt the mode of life (prescribed for his) betters.
\DH ODH DG{ $[PDH MD7\D M,YHG{ 7N‰Ð NP5L ! W UDMD LQ[5Q N‰7YD L@¾P #Y ¾YDV\HW
10.96. A man of low caste who through covetousness lives by the occupations of a higher one, the king shall
deprive of his property and banish.
YU 6Y[PDH5
LYJX>DH Q SDU.\! 6YQXLÑW! SU[PH5>
M,YQ LK V ! SWLW MDLWW!
10.97. It is better (to discharge) one’s own (appointed) duty incompletely than to perform completely that of
another; for he who lives according to the law of another (caste) is instantly excluded from his own.
Y(=\DH $ M,YQ 6Y[PH5>
]8²Y£\D $LS YW5\HW $QDFU¸ $ND\D5L> LQYWH5W
F ]L‹PDQ
10.98. A Vaisya who is unable to subsist by his own duties, may even maintain himself by a Sudra’s mode of
life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so).
$] eYV WX ]XÍ8 D ]8²! NWX L´M1PQDP SX¥ GDUD7\\ ¾D»DH M,YHW NDÇN NP5L !
10.99. But a Sudra, being unable to find service with the twice-born and threatened with the loss of his sons and
wife (through hunger), may maintain himself by handicrafts.
\(! NP5L ! ¾FLUW(! ]XÍ8 \1WH L´MDW\! WDLQ NDÇN NPD5L> L]/SDLQ LYLY[DLQ F
10.100. (Let him follow) those mechanical occupations and those various practical arts by following which the
twice-born are (best) served.

Y(=\YL¢P $QDLWÑQ ÂDÚ>! 6YH SLZ L6ZW! $YL¢NL 5W! V,G¸ P [P VPDFUHW
10.101. A Brahmana who is distressed through a want of means of subsistence and pines (with hunger), (but)
unwilling to adopt a Vaisya’s mode of life and resolved to follow his own (prescribed) path, may act in the
following manner.
VY5W! ¾LWJ},\DG{ ÂDÚ>V 7Y $Q\ JW! SLY¥ ¨ \LW 7\HWG{ [P5WDH Q SS WH
10.102. A Brahmana who has fallen into distress may accept (gifts) from anybody; for according to the law it is
not possible (to assert) that anything pure can be sullied.
Q $;\DSQDG{ \DMQDG{ YD JLK5WDG{ YD ¾LW€KDW GDH DH YLW LY¾D>D -YOQ $0EX VPD LK WH
10.103. By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmanas (in distress)
commit not sin; for they (are as pure) as fire and water.
M,LYWD7\\P $DS¸DH \DH $¸P $L¢ WWV WW! $DND]P Y SHQ Q V SDSHQ LO3\WH
10.104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted
by sin than the sky by mud.
$M,JW5! VXW K1WXP SDVS5G{ EX XL@W! Q F $LO3\W SDSHQ @X7¾W,NDUP $DFUQ
10.105. Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin,
since he (only) sought a remedy against famishing.
ÏPDVP ›Q $DWDH5
$¢X [P5 $[P5LYF@>! ¾D>DQD SLUU@DZ YDPGHYDH Q LO»YDQ
10.106. Vamadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he
desired to eat the flesh of a dog in order to save his life.
U´DM! @X[DW5V WX V SX¥DH LYMQH YQH EÜ,U{ JD! ¾LWM€DK Y[DHV WØ>DH PKDWSD!
10.107. Bharadvaga, a performer of great austerities, accepted many cows from the carpenter Bribu, when he
was starving together with his sons in a lonely forest.
@X[DW5] F $¢XP $B\DJDG{ LYÏDLP¥! ÏMD Q,P F^IDOK6WDG{ $DGD\ [P5 $[P5LYF@>!
10.108. Visvamitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to
eat) the haunch of a dog, receiving it the hands of a Kandala.
¾LW€KDG{ \DMQDG{ YD WZD #Y $;\DSQDG{ $LS ¾LW€K! ¾7\YU! ¾H7\ LY¾6\ JLK5W!
10.109. On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the
acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahmana (on account of its
results) in the next life.
\DMQ $;\DSQH LQ7\ L‘\HWH V6N‰W $7PQDP ¾LW€KV WX L‘\WH ]8²DG{ $3\17\ M1PQ!
10.110. (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received
the sacraments; but the acceptance of gifts takes place even in (case the giver is) a Sudra of the lowest class.

MS KDHP(U{ $S(7\HQDH \DMQ $;\DSQ(! N‰WP ¾LW€KLQLP¢ WX 7\DJHQ WSVD #Y F
10.111. The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred
texts) and by burnt offerings, but that incurred by accepting gifts (from them) by throwing (the gifts) away and
by austerities.
L]O P $3\DGG,W LY¾DH $ M,YQ \WV WW! ¾LW€KDW L]O! ÍH\DV WWDH $3\X ! ¾]6\WH
10.112. A Brahmana who is unable to maintain himself, should (rather) glean ears or grains from (the field of)
any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more
laudable.
V,GL¯! Ne3\P ›L¯U{ [QH YD SLZY,SLW! \D&\! 6\DW ÓDWN(U{ LY¾(U{ $LG7VV 7\DJP $K5LW
10.113. If Brahmanas, who are Snatakas, are pining with hunger, or in want of (utensils made of) common
metals, or of other property, they may ask the king for them; if he is not disposed to be liberal, he must be left.
$N‰W F N‰WDW @H¥DG{ JD(U{ $MDLYNP #Y F LKU^\ [D1\P $¸ F S8Y S8Y5P $GDH YW
10.114. (The acceptance on an untilled field is less blamable than (that of) a tilled one; (with respect to) cows,
goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less blamable than
of the following ones).
V» LY¢DJPD [0\D5 GD\DH OD ! ‘\DH M\! ¾\DHJ! NP5\DHJ] F V7¾LW€K #Y F
10.115. There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly donation,
purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous men.
LY D L]/S LW! VHYD JDHUØ\ LYSL>! N‰L ! [LWU{ (@ NeV,G F G] M,YQKHWY!
10.116. 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).
ÂDÚ>! @L¥\DH YD $LS YL­ Q #Y ¾\DHM\HW NDP WX ROX [PD5Z G DW SDS,\VH $L/SNDP
10.117. Neither a Brahmana, 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.
FWXZ5P $DGGDQDH $LS @L¥\DH DJP $DSLG ¾MD U@Q SU ]Œ\D LNL/E DW ¾LWPX&\WH
10.118. 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.
6Y[PDH5
LYM\V W6\ Q $KYH 6\DW SUD { PXR! ]ÒH> Y(=\DQ UL@7YD [0\5P $DKDU\HG{ ELOP
10.119. 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;

[D1\H $ÐP LY]D ]X/N LY] ND D5S> $YUP NP5 SNU>D! ]8²D! NDUY! L]L/SQV WZD
10.120. (Viz.) from Vaisyas one-eighth as the tax on grain, one-twentieth (on the profits on gold and cattle),
which amount at least to one Karshapana; Sudras, artisans, and mechanics (shall) benefit (the king) by (doing)
work (for him).
]8²V WX YL¢P $DND {@Q @¥P $DUD[\HG{ \LG [LQQ YD $3\XSDUD;\ Y(=\ ]8²DH LMM,LY HW
10.121. If a Sudra, (unable to subsist by serving Brahmanas,) seeks a livelihood, he may serve Kshatriyas, or he
may also seek to maintain himself by attending on a wealthy Vaisya.
6YJD5Z5P \DZ YD LY¾DQ $DUD[\HW WX V! MDWÂDÚ> ]%G6\ VD Û6\ N‰WN‰7\WD
10.122. But let a (Sudra) serve Brahmanas, either 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 Brahmana thereby gains all his ends.
LY¾VHYD #Y ]8²6\ LYL]Ð NP5 N,7\5WH \G{ $WDH $1\¬i LK NeÇWH WG{ Y7\6\ LQ OP
10.123. The service of Brahmanas alone is declared (to be) an excellent occupation for a Sudra; for whatever
else besides this he may perform will bear him no fruit.
¾N/3\D W6\ W(U{ YL¢! 6YNeTX0EDG{ \ZDK5W! ]L‹ F $YHØ\ GDØ\ F 7\DQD F SLU€KP
10.124. 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.
L›ÐP $¸ GDW9\ M,>D5LQ YVQDLQ F SXODND] F #Y [D1\DQD M,>D5] F #Y SLU›GD!
10.125. 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.
Q ]8²H SDWN LN LFQ Q F V6NDUP $K5LW Q $6\ $L[NDUDH [PH5
$L6W Q [PD5W ¾LW H[QP
10.126. A Sudra 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.
[P5 3VYV WX [P5`D! VWD Y¢P $QXLÑWD! P·Y-\ Q ¨ \L1W ¾]VD ¾D½XYL1W F
10.127. (Sudras) 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.
\ZD \ZD LK V´¢P $DLWÑ7\QV8\N! WZD WZD P F $PX F ODHN ¾D½DH7\LQL1GW!
10.128. The more a (Sudra), 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.
]‹HQ $LS LK ]8²H> Q ND\DH5
[QVF\! ]8²DH LK [QP $DVD ÂDÚ>DQ #Y ED[WH
10.129. No collection of wealth must be made by a Sudra, even though he be able (to do it); for a Sudra who has
acquired wealth, gives pain to Brahmanas.

#WH FWX>D Y>D5QDP $DS­PD5! ¾N,LW5WD! \DQ V0\J $QXLWÑ1WDH ÊML1W SUP JLWP
10.130. The duties of the four castes (varna) in times of distress have thus been declared, and if they perform
them well, they will reach the most blessed state.
# [P5LYL[! N‰7Ó] FDWXY5^\56\ N,LW5W! $W! SU ¾YØ\DLP ¾D\LË¢LYL[ ]X P
10.131. Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious
rules for penances.

Chapter 11
VD1WDLQN \Ø\PD>P $;YJ VDY5YHGVP JXÇ $Z LSW PDW $Z 6YD;\D\D:\X5SWDLSQ!
11.1. 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,
Q Y( WDQ ÓDWNDQ LY DG{ ÂDÚ>DQ [P5L @XNDQ LQ!6YHB\DH GH\P #WHB\DH GDQ LY DLY]H W!
11.2. These nine Brahmanas one should consider as Snatakas, begging in order to fulfil the sacred law; to such
poor men gifts must be given in proportion to their learning.
#WHB\DH LK L´MD€ HB\DH GH\P $¸ V GL@>P WUHB\DH ELKYH5LG
N‰WD¸ GH\P &\WH
11.3. 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.
VY5U¤DLQ UDMD WX \ZDK ¾LWSDG\HW ÂDÚ>DQ YHGLY¨ DH \`DZ F #Y GL@>DP
11.4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on
Brahmanas learned in the Vedas.
N‰W GDUDH $SUDQ GDUDQ L L@7YD \DH $L[J›LW ULW PD¥ O W6\ ²9\GDWXV WX VWLW!
11.5. 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 of the
money.
[QDLQ WX \ZD]L‹ LY¾H X ¾LWSDG\HW YHGLY7VX LYLY‹H X ¾H7\ 6YJ VPÌXWH
11.6. One should give, according to one’s ability, wealth to Brahmanas learned in the Veda and living alone;
(thus) one obtains after death heavenly bliss.
\6\ ¥(YDL 5N ‹ S\D5» 7\Y¢\H $L[N YD $LS LY HW V VDHP SDWXP $K5LW
11.7. 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.
$W! 6Y/S,\LV ²9\H \! VDHP LSELW L´M! V S,WVDHP S8YDH5
$LS Q W6\ $½DHLW W7 OP
11.8. 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.
]‹! SUMQH GDWD 6YMQH ¨!RM,LYLQ P;9 $SDWDH LY $6YDG! V [P5 ¾LWÈSN!
11.9. (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).

7\DQDP SUDH[HQ \W NUDH7\D(;Y5GHLKNP WG{ Y7\VXR GN M,YW] F PW6\ F
11.10. 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.
\`] FHW ¾LWÇ­! 6\DG{ #NHQ $šHQ \-YQ! ÂDÚ>6\ LY]H HQ [DLP5NH VLW UDMLQ
11.11. If a sacrifice, (offered) by (any twice-born) sacrificer, (and) especially by a Brahmana, must remain
incomplete through (the want of) one requisite, while a righteous king rules,
\DH Y(=\! 6\DG{ EÕS]XU{ K,Q ‘WXU{ $VDHPS! NeTX0EDW W6\ WG{ ²9\P $DKUHG{ \`LV­\H
11.12. 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;
$DKUHW ¥,L> YD ´H YD NDP ]8²6\ YH=PQ! Q LK ]8²6\ \`H X N] LFG{ $L6W SLU€K!
11.13. (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house
of a Sudra; for a Sudra has no business with sacrifices.
\DH $QDLKW $L”! ]WJXU{ $\-YD F VKÔJX! W\DHU{ $LS NeTX0EDB\DP $DKUHG{ $LYFDU\Q
11.14. 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 Brahmanas or Kshatriyas);
$DGDQ LQ7\DF F $GDWXU{ $DKUHG{ $¾\›W! WZD \]DH $6\ ¾ZWH [P5] F #Y ¾Y[5WH
11.15. (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.
WZD #Y V»PH ‹H ‹DLQ I{ $QÌWD $Ï6WQLY[DQHQ KW59\ K,Q NP5>!
11.16. 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 duties, without (however) making a provision for the morrow,
RODW @H¥DG{ $JDUDG{ YD \WDH YD $3\XSOB\WH $D2\DW9\ WX WW W6P( S›WH \LG S›LW
11.17. 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).
ÂDÚ>6Y Q KW59\ @L¥\H> NGD FQ G6\X LQL ‘\\DHV WX 6YP $M,YQ KWX5P
$K5LW
11.18. (On such occasions) a Kshatriya must never take the property of a (virtuous Brahmana; but he who is
starving may appropriate the possessions of a Dasyu, or of one who neglects his sacred duties.
\DH $VD[XB\DH $Z5P $DGD\ VD[XB\! V¾\›LW V N‰7YD 3OYP $D7PDQ VWDU\LW WDY D(
11.19. 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).

\G{ [Q \`],ODQD GHY6Y WG{ LY¨U{ EX[D! $\-YQD WX \G{ LY¢P $DVXU6Y WG{ &\WH
11.20. 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.
Q WL6PQ [DU\HG{ G^I [DLP5N! SLZY,SLW! @L¥\6\ LK EDLO=\DG{ ÂDÚ>! V,GLW @X[D
11.21. On him (who, for the reasons stated, appropriates another’s possessions), a righteous king shall not inflict
punishment; for (in that case) a Brahmana pines with hunger through the Kshatriya’s want of care.
W6\ 7\MQ `D7YD 6YNeTX0EDQ PK,SLW! ÍXW ],OH F LY`D\ YL¢ [0\D ¾N/S\HW
11.22. 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;
N/SL\7YD $6\ YL¢ F U@HG{ #Q VP1WW! UDMD LK [P5 I{ DJ W6PDW ¾D½DHLW UL@WDW
11.23. And after allotting to him a maintenance, the king must protect him in every way; for he obtains from
such (a man) whom he protects, the part of his spiritual merit.
Q \`DZ [Q ]8²DG{ LY¾DH L @HW NLK5 LFW \MPDQDH LK L L@7YD F^IDO! ¾H7\ MD\WH
11.24. A Brahmana shall never beg from a Sudra property for a sacrifice; for a sacrificer, having begged (it
from such a man), after death is born (again) as a Kandala.
\D`DZ5P $Z L L@7YD \DH Q VY ¾\›LW V \DLW DVWD LY¾! NDNWD YD ]W VPD!
11.25. A Brahmana 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.
GHY6Y ÂDÚ>6Y YD ODH HQ SLKQL6W \! V SDS $7PD SUH ODHNH J L›ÐHQ M,YLW
11.26. That sinful man, who, through covetousness, seizes the property of the gods, or the property of
Brahmanas, feeds in another world on the leavings of vultures.
LÐ Y(ÏDQU,v LQ7\ LQY5SHG{ $%GS\5\H .„{»DQD S]X VDHPDQD LQ N‰7\Z5P $V YH
11.27. In case the prescribed animal and Soma-sacrifices cannot be performed, let him always offer at the
change of the year a Vaisvanari Ishti as a penance (for the omission).
$DS7N/SHQ \DH [P NeÇWH $QDSLG L´M! V Q $½DHLW O W6\ SU¥ LW LYFDLUWP
11.28. 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).
LYÏ(] F GHY(! VD;\(] F ÂDÚ>(] F PKL 5L ! $DS7VX PU>DG{ ,W(U{ LY[H! ¾LWLQL[! N‰W!
11.29. By the Visve-devas, by the Sadhyas, and by the great sages (of the) Brahmana (caste), who were afraid
of perishing in times of distress, a substitute was made for the (principal) rule.

¾ X! ¾ZPN/S6\ \DH $QXN/SHQ YW5WH Q VDSUDL\N W6\ ¨ P5WHU{ LY WH OP
11.30. 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.
Q ÂDÚ>DH YHG\HW LN LFG{ UDMLQ [P5LYW 6YY,\H5>
#Y WDQ L] \DQ PDQYDQ $SNDLU>!
11.31. A Brahmana who knows the law need not bring any (offence) to the notice of the king; by his own power
alone be can punish those men who injure him.
6YY,\D5G{ UDMY,\D5F F 6YY,\ EOY¢UP W6PDW 6YHQ #Y Y,\H5>
LQJ},\DG{ $U,Q L´M!
11.32. His own power is greater than the power of the king; the Brahmana therefore, may punish his foes by his
own power alone.
ÍXW,U{ $ZYD5LšUV,! Ne\D5G{ 7\LYFDU\Q YD@Ò Y( ÂDÚ>6\ WHQ K1\DG{ $U,Q L´M!
11.33. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is
the weapon of the Brahmana, with that he may slay his enemies.
@L¥\DH EDÕY,\H5>
WUHG{ $DSGP $D7PQ! [QHQ Y(=\ ]8²D( WX MS KDHP(U{ L´MDH¢P!
11.34. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a
Vaisya and a Sudra by their wealth, the chief of the twice-born by muttered prayers and burnt-oblations.
LY[DWD ]DLVWD Y‹D P(¥DH ÂDÚ> &\WH W6P( Q $Ne]O Â8\DQ Q ]X ND LJUP U\HW
11.35. The Brahmana 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.
Q Y( N1\D Q \XYLWU{ Q $/S LY DH Q EDLO]! KDHWD 6\DG{ $L”KDH¥6\ Q $WDH5
Q $V6N‰WV WZD
11.36. 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.
QUNH LK SW17\HWH MXÜ1W! V F \6\ WW W6PDG{ Y(WDQNe]ODH KDHWD 6\DG{ YHGSDUJ!
11.37. 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.
¾DMDS7\P $G£YD $ÏP $*1\D[H\6\ GL@>DP $QDLKWDL”U{ YLW ÂDÚ>DH LY YH VLW
11.38. A Brahmana who, though wealthy, does not give, as fee for the performance of an Agnyadheya, a horse
sacred to Pragapati, becomes (equal to one) who has not kindled the sacred fires.
SX^\D1\1\DLQ NeY,5W ͬ[DQDH LMW L1²\! Q 7Y $/S GL@>(U{ \`(U{ \MHW K NZ FQ
11.39. 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).

L1²\DL> \]! 6YJ5P $D\X! N,LW ¾MD! S]8Q K17\/S GL@>DH \`V W6PDQ Q $/S [QDH \MHW
11.40. 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.
$L”KDH¦\SLY;\ $”,Q ÂDÚ>! NDPNDUW! FD1²D\> FUHQ PDV Y,UK7\DVP LK WW
11.41. A Brahmana 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.
\H ]8²DG{ $L[J0\ $Z5P $L”KDH¥P SDVWH ?L7YMV WH LK ]8²D>D ÂÚYDLG X JLK5WD!
11.42. Those who, obtaining wealth from Sudras, (and using that) offer an Agnihotra, are priests officiating for
Sudras, (and hence) censured among those who recite the Veda.
WH D VWWP $`DQD Y OD*1\XSVHLYQDP SGD P6WNP $D‘0\ GDWD ¨JD5L> VWUHW
11.43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a Sudra,
the giver (of the wealth) shall always pass over his miseries (in the next world).
$NeY5Q LYLKW NP5 LQL1GW F VPDFUQ ¾V‹] F L1²\DZH5
X ¾D\LË¢,\WH QU!
11.44. A man who omits a prescribed act, or performs a blamable act, or cleaves to sensual enjoyments, must
perform a penance.
$NDPW! N‰WH SDSH ¾D\LË¢ LY¨U{ EX[D! NDPNDUN‰WH $3\DÕU{ #NH ÍXLWLQG]5QDW
11.45. (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).
$NDPW! N‰W SDS YHGDB\DVHQ ]X;\LW NDPWV WX N‰W PDHKDW ¾D\LË¢(! SZL*Y[(!
11.46. 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.
¾D\LË¢,\WD ¾D3\ G(YDW S8Y5N‰WHQ YD Q VVJ ÊMHW VL¯! ¾D\LË¢H $N‰WH L´M!
11.47. 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.
K ¨ËLUW(! NH LFW NH LFW S8Y5N‰W(V WZD ¾D½XYL1W ¨ $57PDQDH QUD ÈSLYS\5\P
11.48. Some wicked men suffer a change of their (natural) appearance in consequence of crimes committed in
this life, and some in consequence of those committed in a former (existence).
VXY>5FD(U! ND(Q2\ VXUDS! =\DYG1WWDP ÂÚKD @\UDHLJ7Y GD(Ë0\ JXÇW/SJ!
11.49. He who steals the gold (of a Brahmana) has diseased nails; a drinker of (the spirituous liquor called)
Sura, black teeth; the slayer of a Brahmana, consumption; the violator of a Guru’s bed, a diseased skin;

LS]XQ! SD(LWQDLV.\ V8FN! S8LWY WDP [D1\FD(UDH $šK,Q7YP $DLWU(.\ WX LPÍN!
11.50. An informer, a foul-smelling nose; a calumniator, a stinking breath; a stealer of grain, deficiency in
limbs; he who adulterates (grain), redundant limbs;
$¸KWD5 $P\DLY7Y PD(.\ YDJSKDUN! YÒDSKDUN! Ï(¦\ SšbWDP $ÏKDUN!
11.51. 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.
11.51a Sanskrit missing
11.51a. 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).
#Y NP5LY]H H> MD\1WH VL´JLK5WD! MI P8N $1[ EL[UD LYN‰W $N‰W\V WZD
11.52. 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.
FLUW9\P $WDH LQ7\ ¾D\LË¢ LY]X­\H LQ1 (U{ LK O@>(U{ \X‹D MD\1WH $LQ N‰W #QV!
11.53. Penances, therefore, must always be performed for the sake of purification, because those whose sins
have not been expiated, are born (again) with disgraceful marks.
ÂÚK7\D VXUDSDQ 6WH\ JXY5šQDJP! PKDL1W SDWND1\DÕ! VVJ5] F $LS W(! VK
11.54. Killing a Brahmana, drinking (the spirituous liquor called) Sura, stealing (the gold of a Brahmana),
adultery with a Guru’s wife, and associating with such (offenders), they declare (to be) mortal sins
(mahapataka).
$QW F VPX7N H5
UDMJDLP F S(]XQP JXUDH] FDO,N LQE51[! VPDLQ ÂÚK7\\D
11.55. 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 Brahmana.
ÂÚ -+WD YHGLQ1GD ND(TVDØ\ VX×´[! JLK5W $QD \DHU{ ML*[! VXUDSDQVPDLQ T{
11.56. 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.
LQ@HS6\ $SKU> QU $Ï UMW6\ F 8LP Y P>,QD F Ç.P6WH\VP 6PWP
11.57. 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 Brahmana).
UHW!VHN! 6Y\DHQ, X NePDU, Y $17\MDVX F V2\X! SX¥6\ F Ò, X JXÇW/SVP LY¨!
11.58. Carnal intercourse with sisters by the same mother, with (unmarried) maidens, with females of 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.
JDHY[DH $\D-\ V\D-\ SDUGD\5 $7PLY‘\! JXÇ PDW LSW 7\DJ! 6YD;\D\ $*1\DH! VXW6\ F

11.59. 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,
SLULYL¢WD $QXMH $Q8)H SLUYHGQP #Y F W\DHU{ GDQ F N1\D\DV W\DHU{ #Y F \DMQP
11.60. Allowing one’s younger brother to marry first, marrying before one’s elder brother, giving a daughter to,
or sacrificing for, (either brother),
N1\D\D © > F #Y YD[X5
\ ÊWODHSQP WIDJ $UDP GDUD>DP $S7\6\ F LY‘\!
11.61. Defiling a damsel, usury, breaking a vow, selling a tank, a garden, one’s wife, or child,
ÊD7\WD ED1[Y7\DJDH 7\D;\DSQP #Y F 7\D F $;\\QDGDQP $S^\DQD F LY‘\!
11.62. 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,
VYD5NDUH Y $[,NDUDH PKD\·¾YW5QP LKVD $DH [,QD LÒ $M,YDH $L FDUDH P8ONP5 F
11.63. Superintending mines (or factories) of any 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),
1[QDZ5P $]X ND>D ²bPD>DP $YSDWQP $D7PDZ F L‘\DU0 DH LQL1GWD¸DGQ WZD
11.64. Cutting down green trees for firewood, doing acts for one’s own advantage only, eating prohibited food,
$QDLKWDL”WD 6WH\P ?>DQDP $QSL‘\D $VW ]D ¥DL[JPQ ND(],O9\6\ F L‘\D
11.65. Neglecting to kindle the sacred fires, theft, non-payment of (the three) debts, studying bad books, and
practising (the arts of) dancing and singing,
[D1\ Ne3\ S]X6WH\ P SÒ,LQ HY>P Ò, ]8² LY= @¥Y[DH QDL6W.\ F SSDWNP
11.66. Stealing grain, base metals, or cattle, intercourse with women who drink spirituous liquor, slaying
women, Sudras, Vaisyas, or Kshatriyas, and atheism, (are all) minor offences, causing loss of caste
(Upapataka).
ÂDÚ>6\ ÇM! N‰7YD ˜DLWU{ $˜H\ P \DH! M(Ú F P(ZXQ SXLV MDLWÄ]NU 6PWP
11.67. Giving pain to a Brahmana (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)
RU $Ï Ð PJ DQDP $M $LYNY[V WZD VNU,NU> `H\ P,Q $LK PLK 6\ F
11.68. 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 (Samkarikarana).
LQL1GWHB\DH [QDGDQ YDL>-\ ]8²VHYQP $SD¥,NU> `H\P $V7\6\ F D >P

11.69. Accepting presents from blamed men, trading, serving Sudras, and speaking a falsehood, make (the
offender) unworthy to receive gifts (Apatra).
N‰LP N,T Y\DH K7\D P DQXJW DHMQP O #[! NeVXP 6WH\P $[(\ F PODYKP
11.70. 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).
#WD1\HQDLV VYD5L> \ZD ‹DLQ SZN{ SZN{ \(U{ \(U{ ÊW(U{ $SDHÛ1WH WDLQ V0\ { LQEDH[W
11.71. Learn (now) completely those penances, by means of which all the several offences mentioned (can) be
expiated.
ÂÚKD ´DG] VPD! NeT,v N‰7YD YQH YVHW (@D=\D7PLY]X­ Z N‰7YD ]YL]UDH ;YMP
11.72. For his purification the slayer of a Brahmana shall make a hut in the forest and dwell (in it) during twelve
years, subsisting on alms and making the skull of a dead man his flag.
OØ\ ]Ò WD YD 6\DG{ LY¨ DP ›\D $7PQ! ¾D6\HG{ $D7PDQP $”D( YD VLP­H L¥U{ $YD. L]UD!
11.73. 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;
\MHW YD $ÏPH[HQ 6YLM5WD JDHVYHQ YD $L LMG{ LYÏLM¯ D YD L¥YWD $L”ÐXWD $LS YD
11.74. Or he may offer a horse-sacrifice, a Svargit, a Gosava, an Abhigit, a Visvagit, a Trivrit, or an Agnishtut;
MSQ YD $1\WP YHG \DHMQDQD ]W ÊMHW ÂÚK7\DSQDHGD\ LPW X- LQ\W L1²\!
11.75. Or, in order to remove (the guilt of) slaying a Brahmana, he may walk one hundred yoganas, reciting one
of the Vedas, eating little, and controlling his organs;
VY56Y YHGLY¨ H ÂDÚ>D\ SSDG\HW [Q LK M,YQD\ $O JK YD V SLU›GP
11.76. Or he may present to a Brahmana, learned in the Vedas, whole property, as much wealth as suffices for
the maintenance (of the recipient), or a house together with the furniture;
KLY \ XJ YD $QXVUHW ¾LWÔDHW! VU6YW,P MSHG{ YD LQ\W $KDUV L¥U{ Y( YHG6\ VLKWDP
11.77. Or, subsisting on sacrificial food, he may walk against the stream along (the whole course of the river)
Sarasvati; or, restricting his food (very much), he may mutter thrice the Samhita of a Veda.
N‰W YDSQDH LQYVHG{ €DPD1WH JDHÊMH $LS YD $DÍPH Y@P8OH YD JDH ÂDÚ>LKWH UW!
11.78. 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 Brahmanas.
ÂDÚ>DZH5
JYDZH5
YD V ! ¾D>DQ SLU7\MHW PX&\WH ÂÚK7\D\D JDH»D JDHU{ ÂDÚ>6\ F
11.79. He who unhesitatingly abandons life for the sake of Brahmanas or of cows, is freed from (the guilt of)
the murder of a Brahmana, and (so is he) who saves (the life of) a cow, or of a Brahmana.

L¥YDU ¾LWUDH­D YD VY56YP $YLM7\ YD LY¾6\ WL¸LP¢H YD ¾D>DOD H LYPX&\WH
11.80. If either he fights at least three times (against robbers in defence of) a Brahmana’s (property), or
reconquers the whole property of a Brahmana, or if he loses his life for such a cause, he is freed (from his guilt).
#Y f) ÊWDH LQ7\ ÂÚFDU, VPDLKW! VPD»H ´DG]H Y H5
ÂÚK7\DP 9\SDHKLW
11.81. 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 Brahmana.
L]Ð{YD YD 8LPGHYDQD QUGHYVPDJPH 6YP #QDH $Y ZÓDWDH K\PH[H LYPX&\WH
11.82. Or he who, after confessing his crime in an assembly of the gods of the earth (Brahnanas), and the gods
of men (Kshatriyas), bathes (with the priests) at the close of a horse-sacrifice, is (also) freed (from guilt).
[P56\ ÂDÚ>DH P8OP $€ UDM1\ &\WH W6PDW VPDJPH WH DP #QDH LY2\D3\ ]X;\LW
11.83. The Brahmana 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.
ÂÚ>! V YHQ #Y GHYDQDP $LS G(YWP ¾PD> F #Y ODHN6\ ÂÚD¥ #Y LK NDU>P
11.84. By his origin alone a Brahmana is a deity even for the gods, and (his teaching is) authoritative for men,
because the Veda is the foundation for that.
WH D YHGLYGDH Â8\XV ¥\DH $3\HQ! VXLQ N‰LWP VD WH D SDYQD\ 6\DW SLY¥D LY¨ D LK YDN{
11.85. (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.
$WDH $1\WPP $D6ZD\ LYL[ LY¾! VPDLKW! ÂÚK7\DN‰W SDS 9\SDHK7\D7PY¢\D
11.86. A Brahmana who, with a concentrated mind, follows any of the (above-mentioned) rules, removes the
sin committed by slaying a Brahmana through his self-control.
K7YD J 5P $LY`DWP #WG{ #Y ÊW FUHW UDM1\ Y(=\D( F MDQDY $D¥H\,P #Y F LÒ\P
11.87. For destroying the embryo (of a Brahmana, 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 (Brahmana) woman who has bathed after
temporary uncleanness (Atreyi), he must perform the same penance,
ŒYD F #Y $QW VDØ\H ¾LWÇ;\ JXÇ WZD $S×7\ F LQ!@HS N‰7YD F Ò, VX×W Y[P
11.88. Likewise for giving false evidence (in an important cause), for passionately abusing the teacher, for
stealing a deposit, and for killing (his) wife or his friend:
\ LY]XL­U{ LGWD ¾PD3\ $NDPWDH L´MP NDPWDH ÂDÚ>Y[H LQ N‰LWU{ Q LY[,\WH
11.89. This expiation has been prescribed for unintentionally killing a Brahmana; but for intentionally slaying a
Brahmana no atonement is ordained.

VXUD S,7YD L´MDH PDHKDG{ $L” Y>D VXUD LSEHW W\D V ND\H LQG5*[H PX&\WH LNL/E DW WW!
11.90. A twice-born man who has (intentionally) drunk, through delusion of mind, (the spirituous liquor called)
Sura shall drink that liquor boiling-hot; when his body has been completely scalded by that, he is freed from his
guilt;
JDHP8¥P $L” Y> YD LSEHG{ GNP #Y YD S\DH W YD $ PU>DG{ JDH]N‰²VP #Y YD
11.91. Or he may drink cow’s urine, water, milk, clarified butter or (liquid) cowdung boiling-hot, until he dies;
N>DQ YD @\HG{ $%G LS^\DN YD VN‰W LQL] VXUDSDQDSQX£\Z YDOYDVD MT, ;YM,
11.92. Or, in order to remove (the guilt of) drinking Sura, 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.
VXUD Y( POP $¸DQD SD3PD F POP &\WH W6PDG{ ÂDÚ> UDM1\D( Y(=\] F Q VXUD LSEHW
11.93. Sura, indeed, is the dirty refuse (mala) of grain, sin also is called dirt (mala); hence a Brahmana, a
Kshatriya, and a Vaisya shall not drink Sura.
JD(I, S(Ð, F PD;Y, F LY`H\D L¥LY[D VXUD \ZD #Y #ND WZD VYD5 Q SDW9\D L´MDH¢P(!
11.94. Sura one must know to be of three kinds, that distilled from molasses (gaudi), that distilled from ground
rice, and that distilled from Madhuka-flowers (madhvi); as the one (named above) even so are all (three sorts)
forbidden to the chief of the twice-born.
\@ U@! LS]DF $¸ P PDV VXUDVYP WG{ ÂDÚ>HQ Q $¢9\ GHYDQDP $ÌWD KLY!
11.95. Sura, (all other) intoxicating drinks and decoctions and flesh are the food of the Yakshas, Rakshasas, and
Pisakas; a Brahmana who eats (the remnants of) the offerings consecrated to the gods, must not partake of such
(substances).
$PH;\H YD SWHQ P¢DH Y(LGN YD $3\XGDKUHW $ND\5P $1\W Ne\D5G{ YD ÂDÚ>DH PGPDHLKW!
11.96. A Brahmana, stupefied by drunkenness, might fall on something impure, or (improperly) pronounce
Vedic (texts), or commit some other act which ought not to be committed.
\6\ ND\JW ÂÚ P HQ $3OD9\WH VN‰W W6\ 9\S(LW ÂDÚ^\ ]8²7Y F V J›LW
11.97. 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 Sudra.
# D LYLF¥DL LKWD VXUDSDQ6\ LQ N‰LW! $W A;Y ¾YØ\DLP VXY>56WH\LQ N‰LWP
11.98. The various expiations for drinking (the spirituous liquors called) Sura have thus been explained; I will
next proclaim the atonement for stealing the gold (of a Brahmana).
VXY>56WH\N‰G{ LY¾DH UDMDQP $L J0\ WX 6YNP5 2\DS\Q Â8\DW PD YDQ $QX]D67Y LW
11.99. A Brahmana who has stolen the gold (of a Brahmana) shall go to the king and, confessing his deed, say,
’Lord, punish me!’

JK,7YD PXVO UDMD VN‰¬i K1\DW WX W 6Y\P Y[HQ ]X;\LW 6WHQDH ÂDÚ>V WSVD #Y WX
11.100. 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 Brahmana (may purify himself) by austerities.
WSVDSQXQX7VXV WX VXY>56WH\M POP F,UYDVD L´MDH $U^\H FUHG{ ÂÚK>DH ÊWP
11.101. He who desires to remove by austerities the guilt of stealing the gold (of a Brahmana), shall perform the
penance (prescribed) for the slayer of a Brahmana, (living) in a forest and dressed in (garments) made of bark.
#W(U{ ÊW(U{ $SDHKHW SDS 6WH\N‰W L´M! JXÇÒ,JPQ, \ WX ÊW(U{ #L U{ $SDQXGHW
11.102. 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.
JXÇW/3\L D \ #QV W»H 6Y3\DG{ $\DHP\H V8P, -YO1W,v 6YDLÎ \HQ P7\XQD V LY]X;\LW
11.103. He who has violated his Guru’s bed, shall, 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;
6Y\ YD L] > Y >DY 7N‰7\ $[D\ F $¡OD( Q(?5W,v LG]P $DLWÑHG{ $D LQSDWDG{ $LMÚJ!
11.104. 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 Nirriti (the south-west), until he falls down (dead);
RT{YDš, F,U YDVD YD =PÍXODH LYMQH YQH ¾DMDS7\ FUHW N‰›UP $%GP #N VPDLKW!
11.105. 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 Krikkhra (or hard, penance), revealed by
Pragapati, in a lonely forest;
FD1²D\> YD ¥,Q PDVDQ $B\6\HQ LQ\W L1²\! KLY \H> \YD*YD YD JXÇW/SDSQX¢\H
11.106. 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.
#W(U{ ÊW(U{ $SDHKH\XU{ PKDSDWLNQDH POP SSDWLNQV 7Y #YP #L U{ QDQDLY[(U{ ÊW(!
11.107. By means of these penances men who have committed mortal sins (Mahapataka) may remove their
guilt, but those who committed minor offences, causing loss of caste, (Upapataka, can do it) by the various
following penances.
SSDWNV\X‹DH JDH—DH PDV \YDQ LSEHW N‰W YDSDH YVHG{ JDHÑH FP5>D WHQ VYW!
11.108. 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.
FWXZ5NDOP $Ì,\DG{ $@DU OY> LPWP JDHP8¥H> $FUHW ÓDQ ´D( PDVD( LQ\W L1²\!
11.109. 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.

LGYD $QXJ›HG{ JDV WDV WX LWѸ A;Y UM! LSEHW ]XÍ8L 7YD QP6N‰7\ UD¥D( Y,UDVQ YVHW
11.110. 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.
LWÑ1W, Y $QXLWÑHW WX ÊM1W, Y $3\QXÊMHW $DV,QDVX WZD $V,QDH LQ\WDH Y,W P7VU!
11.111. Controlling himself and free from anger, he must stand when they stand, follow them when they walk,
and seat himself when they lie down.
$DWXUDP $L ]6WD YD FD(U 9\D˜DLGL U{ \(! SLWWD SO” YD VY5 SD\(U{ LYPDHF\HW
11.112. (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:
>H Y 5LW ],WH YD PDÇWH YDLW YD ]P Q NeY,5W $7PQV ¥D> JDHU{ $N‰7YD WX ]L‹W!
11.113. 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.
$D7PQDH \LG YD $1\H D JKH @H¥H $Z YD ROH @\1W,v Q NZ\HW LSE1W F #Y Y7VNP
11.114. 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).
$QHQ LYL[QD \V WX JDH—DH JDP $QXJ›LW V JDHK7\DN‰W SDS L¥L U{ PDV(U{ 9\SDHKLW
11.115. The slayer of a cow who serves cows in this manner, removes after three months the guilt which he
incurred by killing a cow.
Y #NDG]D JD] F G DW VXFLUW ÊW! $LY PDQH VY56Y YHGLY¯ DH LQYHG\HW
11.116. But after he has fully performed the penance, he must give to (Brahmanas) 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.
#WG{ #Y ÊW Ne\X5U{
SSDWLNQDH L´MD! $YN,L>5Y-\ ]X­ Z FD1²D\>P $Z $LS YD
11.117. Twice-born men who have committed (other) minor offences (Upapataka), except a student who has
broken his vow (Avakirnin), may perform, in order to purify themselves, the same penance or also a lunar
penance.
$YN,>,5 WX ND>HQ JG5 HQ FWX SZH SDN\`LY[DQHQ \MHW LQ?5LW LQL]
11.118. But a student who has broken his vow shall offer at night on a crossway to Nirriti a one-eyed ass,
according to the rule of the Pakayagnas.
Õ7YD $”D( LYL[Y¬i KDHPDQ $1WW] F VP 7\FD YDW 1² JXÇ YÙ,QD MXÕ\DW VLS5 D $ÕW,!
11.119. 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, Brihaspati) and to Agni, reciting the Rik verse ’May
the Maruts grant me,’ &c.

NDPWDH UHWV! VHN ÊW6Z6\ L´M1PQ! $LW‘P ÊW6\ $ÕU{ [P5`D ÂÚYDLGQ!
11.120. 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.
PDÇW SXÇÖW F JXÇ SDYNP #Y F FWXUDH ÊLWQDH $B\HLW ÂDÚ WHMDH $YN,L>5Q!
11.121. The divine light which the Veda imparts to the student, enters, if he breaks his vow, the Maruts,
Puruhuta (Indra), the teacher (of the gods, Brihaspati) and Pavaka (Fire).
#WL6P¸ #QLV ¾D»H YLV7YD JG5 DLMQP V»DJDUD] FUHG{ (@ 6YNP5 SLUN,W5\Q
11.122. When this sin has been committed, he shall go begging to seven houses, dressed in the hide of the
(sacrificed) ass, proclaiming his deed.
WHB\DH O%[HQ (@H> YW5\¸ #NNDLONP S6S]V L¥ Y> 7Y $%GHQ V LY]X;\LW
11.123. 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.
MDLWÄ]NU NP5 N‰7YD $1\WPP ›\D FUHW VDWSQ N‰›U ¾DMDS7\P $LQ›\D
11.124. For committing with intent any of the deeds which cause loss of caste (Gatibhramsakara), (the offender)
shall perform a Samtapana Krikkhra; (for doing it) unintentionally, (the Krikkhra) revealed by Pragapati.
VNU $SD¥N‰7\DVX PDV ]DH[QP #H1GYP PLOQ,NU>,\H X W»! 6\DG{ \DYN(V ¦\KP
11.125. 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 (Malinikaraniya) he shall scald himself during three days with (hot) barley-gruel.
WXU,\DH ÂÚK7\D\D! @L¥\6\ Y[H 6PW! Y(=\H $ÐPD]DH Y¢6ZH ]8²H `H\V WX DHI]!
11.126. One fourth (of the penance) for the murder of a Brahmana is prescribed (as expiation) for (intentionally)
killing a Kshatriya, one-eighth for killing a Vaisya; know that it is one-sixteenth for killing a virtuous Sudra.
$NDPWV WX UDM1\ LYLQSD7\ L´MDH¢P! Y #NVKÔD JD G DW VXFLUW ÊW!
11.127. But if a Brahmana unintentionally kills a Kshatriya, he shall give, in order to purify himself, one
thousand cows and a bull;
¦\%G FUHG{ YD LQ\WDH MT, ÂÚK>DH ÊWP YVQ ©UWUH €DPDG{ Y@P8O LQNHWQ!
11.128. Or he may perform the penance prescribed for the murderer of a Brahmana during three years,
controlling himself, wearing his hair in braids, staying far away from the village, and dwelling at the root of a
tree.
#WG{ #Y FUHG{ $%G ¾D\LË¢ L´MDH¢P! ¾PD3\ Y(=\ Y¢6Z G DF F #N]W
11.129. A Brahmana who has slain a virtuous Vaisya, shall perform the same penance during one year, or he
may give one hundred cows and one (bull).

#WG{ #Y ÊW N‰7Ó ^PDVDQ ]8²KD FUHW Y #NDG]D YD $LS G DG{ LY¾D\ JD! LVWD!
11.130. He who has slain a Sudra, shall perform that whole penance during six months, or he may also give ten
white cows and one bull to a Brahmana.
PDMD5U QNeOD( K7YD FD P^IˆNP #Y F Ï JDH[D O8N NDND] F ]8²K7\DÊW FUHW
11.131. Having killed a cat, an ichneumon, a blue jay, a frog, a dog, an iguana, an owl, or a crow, he shall
perform the penance for the murder of a Sudra;
S\! LSEHW L¥UD¥ YD \DHMQ YD $;YQDH ÊMHW S6S]HW ÔY17\D YD V8‹ YD $% G(YW MSHW
11.132. Or he may drink milk during three days, or walk one hundred yoganas, or bathe in a river, or mutter the
hymn addressed to the Waters.
$LÄ ND >D5\V,v G DW VS K7YD L´MDH¢P! SODO DUN ^)H V(VN F #NPD NP
11.133. For killing a snake, a Brahmana shall give a spade of black iron, for a eunuch a load of straw and a
masha of lead;
WNe0 YUDKH WX LWO²DH> WX LWL¢UD( ]XNH L´KD\Q Y7V ‘D( K7YD L¥KD\QP
11.134. For a boar a pot of clarified butter, for a partridge a drona of sesamum-grains, for a parrot a calf two
years old, for a crane (a calf) three years old.
K7YD KV EODND F EN ELK5>P #Y F YDQU =\HQ DVD( F 6S]5\HG{ ÂDÚ>D\ JDP
11.135. If he has killed a Hamsa, a Balaka, a heron, a peacock, a monkey, a falcon, or a Bhasa, he shall give a
cow to a Brahmana.
YDVDH G D¬i K\ K7YD S Q,ODQ Y DQ JMP $M PH DY $QI{YDK RU K7YD #NKD\QP
11.136. For killing a horse, he shall give a garment, for (killing) an elephant, five black bulls, for (killing) a
goat, or a sheep, a draught-ox, for killing a donkey, (a calf) one year old;
‘9\DGDV WX PJDQ K7YD [HQX G DW S\L6YQ,P $‘9\DGDQ Y7VWU,P Ð K7YD WX N‰ >OP
11.137. But for killing carnivorous wild beasts, he shall give a milch-cow, for (killing) wild beasts that are not
carnivorous, a heifer, for killing a camel, one krishnala.
M,Q NDPX5N
E6W $Y,Q SZJ G DG{ LY]X­\H FWX>D5P $LS Y>D5QD QDU,U{ K7YD $Q $YL6ZWD!
11.138. For killing adulterous women of the four castes, he must give, in order to purify himself, respectively a
leathern bag, a bow, a goat, or a sheep.
GDQHQ Y[LQ>H5N
VSD5G,QDP $] eYQ #N(N]] FUHW N‰›U L´M! SDSDSQX¢\H
11.139. A twice-born man, who is unable to atone by gifts for the slaughter of a serpent and the other (creatures
mentioned), shall perform for each of them, a Krikkhra (penance) in order to remove his guilt.
$L6ZPWD WX V£YDQD VKÔ6\ ¾PDS>H S8>H5
F $Q6\Q6§D WX ]8²K7\DÊW FUHW

11.140. But for destroying one thousand (small) animals that have bones, or a whole cart-load of boneless
(animals), he shall perform the penance (prescribed) for the murder of a Sudra.
LN LFG{ #Y WX LY¾D\ G DG{ $L6ZPWD Y[H $Q6§D F #Y LKVD\D ¾D>D\DPHQ ]X;\LW
11.141. But for killing (small) animals which have bones, he should give some trifle to a Brahmana; if he
injures boneless (animals), he becomes pure by a suppressing his breath (pranayama).
OGDQD WX Y@D>D FHGQH M3\P ?& ]WP JX/P Yp, OWDQD F SXL SWDQD F Y,Ç[DP
11.142. For cutting fruit-trees, shrubs, creepers, lianas, or flowering plants, one hundred Rikas must be
muttered.
$¸D MDQD V£YDQD UVMDQD F VY5]! O SX S ¯YDQD F W¾D]DH LY]DH[QP
11.143. (For destroying) any kind of creature, bred in food, in condiments, in fruit, or in flowers, the expiation
is to eat clarified butter.
N‰ WMDQDP $DH [,QD MDWDQD F 6Y\ YQH YZDO0 H $QXJ›HG{ JD LGQP #N S\DH ÊW!
11.144. If a man destroys for no good purpose plants produced by cultivation, or such as spontaneously spring
up in the forest, he shall attend a cow during one day, subsisting on milk alone.
#W(U{ ÊW(U{ $SDHÛ 6\DG{ #QDH LKVD VPX¯YP `DQ $`DQN‰W N‰7Ó ]>XW $QD @>H
11.145. The guilt incurred intentionally or unintentionally by injuring (created beings) can be removed by
means of these penances; hear (now, how) all (sins) committed by partaking of forbidden food (or drink, can be
expiated).
$`DQDG{ YDÇ>,v S,7YD V6NDUH> #Y ]X;\LW PLWS8Y5P $LQGH5=\
¾D>DL1WNP LW L6ZLW!
11.146. He who drinks unintentionally (the spirituous liquor, called) Varuni, becomes pure by being initiated
(again); (even for drinking it) intentionally (a penance) destructive to life must not be imposed; that is a settled
rule.
$S! VXUD DMQ6ZD P D^IL6ZWDV WZD S UD¥ LSEHW S,7YD ]lSX S,]W S\!
11.147. He who has drunk water which has stood in a vessel used for keeping (the spirituous liquor, called)
Sura, or other intoxicating drinks, shall drink during five (days and) nights (nothing but) milk in which the
Sankhapushpi (plant) has been boiled.
6SÐ{Y G£YD F PLGUD LYL[YW ¾LWJÛ F ]8² L›ÐD] F S,7YD $S! Ne]YDLU LSEHW ¦\KP
11.148. He who has touched spirituous liquor, has given it away, or received it in accordance with the rule, or
has drunk water left by a Sudra, shall drink during three days water in which Kusa-grass has been boiled.
ÂDÚ>V WX VXUDS6\ J1[P $D˜D\ VDHPS! ¾D>DQ $3VX L¥U{ $D\0\ W ¾D=\ LY]X;\LW
11.149. But when a Brahmana who has partaken of Soma-juice, has smelt the odour exhaled by a drinker of
Sura, he becomes pure by thrice suppressing his breath in water, and eating clarified butter.

$`DQDW ¾D=\ LY P8¥ VXUDV6SÐP #Y F SXQ! V6NDUP $K5L1W ¥\DH Y>D5 L´MDW\!
11.150. (Men of) the three twice-born castes who have unintentionally swallowed ordure or urine, or anything
that has touched Sura, must be initiated again.
YSQ PHROD G^IDH (@F\D5 ÊWDLQ F LQYW51WH L´MDW,QD SXQ!V6NDUNP5L>
11.151. The tonsure, (wearing) the sacred girdle, (carrying) a staff, going to beg, and the vows (incumbent on a
student), are omitted on the second initiation of twice-born men.
$ DH-\DQD WX XŒYD $¸ Ò, ]8² L›ÐP #Y F M*;YD PDVP $ Ø\ F V»UD¥ \YDQ LSEHW
11.152. But he who has eaten the food of men, whose food must not be eaten, or the leavings of women and
Sudras, or forbidden flesh, shall drink barley (-gruel) during seven (days and) nights.
]X‹DLQ F N D\D] F S,7YD PH;\D1\LS L´M! WDYG{ Y7\¾\WDH \DYW WQ Q ÊM7\[!
11.153. A twice-born man who has drunk (fluids that have turned) sour, or astringent decoctions, becomes,
though (these substances may) not (be specially) forbidden, impure until they have been digested.
LYI{YUDK RU ¥D>D JDHPD\DH! NLS NDN\DH! ¾D=\ P8¥ SXU, DL> L´M] FD1²D\> FUHW
11.154. A twice-born man, who has swallowed the urine or ordure of a village pig, of a donkey, of a camel, of a
jackal, of a monkey, or of a crow, shall perform a lunar penance.
]X NDL> XŒYD PDVDLQ D(PDLQ NYNDLQ F $`DW F #Y V8QD6ZP #WG{ #Y ÊW FUHW
11.155. He who has eaten dried meat, mushrooms growing on the ground, or (meat, the nature of) which is
unknown, (or) such as had been kept in a slaughter-house, shall perform the same penance.
‘9\DG V8NU ÐD>D NejeTDQD F @>H QU NDN RUD>D F W»N‰›U LY]DH[QP
11.156. The atonement for partaking of (the meat of) carnivorous animals, of pigs, of camels, of cocks, of
crows, of donkeys, and of human flesh, is a Tapta Krikkhra (penance).
PDLVND¸ WX \DH $Ì,\DG{ $VPDYW5NDH L´M! V ¥,^\KD1\XSYVHG{ #NDK F GNH YVHW
11.157. If a twice-born man, who has not returned (home from his teacher’s house), eats food, given at a
monthly (Sraddha,) he shall fast during three days and pass one day (standing) in water.
ÂÚFDU, WX \DH $Ì,\DQ P[X PDV NZ FQ V N‰7YD ¾DN‰W N‰›U ÊW]H VPDS\HW
11.158. But a student who on any occasion eats honey or meat, shall perform an ordinary Krikkhra (penance),
and afterwards complete his vow (of studentship).
LEIDO NDN $RX L›Ð M*;YD Ï QNeO6\ F NH] N,TDYS¸ F LSEHG{ ÂÚVXYF5ODP
11.159. He who eats what is left by a cat, by a crow, by a mouse (or rat), by a dog, or by an ichneumon, or
(food) into which a hair or an insect has fallen, shall drink (a decoction of) the Brahmasuvarkala (plant).
$ DH-\P $¸ Q $¢9\P $D7PQ! ]XL­P ›WD $`DQ X‹ WX ¢D\ ]DH;\ YD $3\D]X ]DH[Q(!

11.160. He who desires to be pure, must not eat forbidden food, and must vomit up such as he has eaten
unintentionally, or quickly atone for it by (various) means of purification.
# DH $QD $GQ6\ ‹DH ÊWDQD LYLY[DH LYL[! 6WH\GDH DSKW† 5>D ÊWDQD Í8\WD LYL[!
11.161. The various rules respecting penances for eating forbidden food have been thus declared; hear now the
law of those penances which remove the guilt of theft.
[D1\ $¸ [QFD(\D5L> N‰7YD NDPDG{ L´MDH¢P! 6YMDW,\JKDG{ #Y N‰›UD%GHQ LY]X;\LW
11.162. The chief of the twice-born, having voluntarily stolen (valuable) property, grain, or cooked food, from
the house of a caste-fellow, is purified by performing Krikkhra (penances) during a whole year.
PQX \D>D WX KU>H Ò,>D @H¥ JK6\ F NˆS YDS,MODQD F ]XL­] FD1²D\> 6PWP
11.163. The lunar penance has been declared to be the expiation for stealing men and women, and (for
wrongfully appropriating) a field, a house, or the water of wells and cisterns.
²9\D>DP $/S VDUD>D 6WH\ N‰7YD $1\YH=PW! FUHW VDWSQ N‰›U WQ LQ\D57\D7P]X­\H
11.164. He who has stolen objects of small value from the house of another man, shall, after restoring the
(stolen article), perform a Samtapana Krikkhra for his purification.
Ø\ DH-\DSKU>H \DQ ] NDÑ ²bPD>D F ]X ND¸6\ JXI6\ F FHO FP5 $LP D>D F L¥UD¥ 6\DG{ $ DHMQP
11.166. Fasting during three (days and) nights shall be (the penance for stealing) grass, wood, trees, dry food,
molasses, clothes, leather, and meat.
PL> PX‹D ¾YDODQD WDÆ6\ UMW6\ F $\! ND6\ SODQD F ´DG]DK N>D¸WD
11.167. To subsist during twelve days on (uncooked) grains (is the penance for stealing) gems, pearls, coral,
copper, silver, iron, brass, or stone.
NDSD5V N,TM A>D5QD L´] #N] 6\ F SL@ J1[ $DH [,QD F U--YD] F #Y ¦\K S\!
11.168. (For stealing) cotton, silk, wool, an animal with cloven hoofs, or one with uncloven hoofs, a bird,
perfumes, medicinal herbs, or a rope (the penance is to subsist) during three days (on) milk.
#W(U{ ÊW(U{ $SDHKHW SDS 6WH\N‰W L´M! $J0\DJPQ,\ WX ÊW(U{ #L U{ $SDQXGHW
11.169. By means of these penances, a twice-born man may remove the guilt of theft; but the guilt of
approaching women who ought not to be approached (agamya), he may expiate by (the following) penances.
JXÇW/SÊW Ne\D5G{ UHW! LVŒYD 6Y\DHLQ X V2\X! SX¥6\ F Ò, X NePDU, Y $17\MDVX F

11.170. He who has had sexual intercourse with sisters by the same mother, with the wives of a friend, or of a
son, with unmarried maidens, and with females of the lowest castes, shall perform the penance, prescribed for
the violation of a Guru’s bed.
S(W6YVH\,v LJQ,v 6YÔ,\D PDWXU{ #Y F PDWX] F ÄDWXV WQ\D J7YD FD1²D\> FUHW
11.171. He who has approached the daughter of his father’s sister, (who is almost equal to) a sister, (the
daughter) of his mother’s sister, or of his mother’s full brother, shall perform a lunar penance.
#WDV LWÔV WX D\D5ZH5
Q S\›HW WX EXL­PDQ `DLW7YHQ $Q SH\DV WD! SWLW ÛXS\¸ $[!
11.172. A wise man should not take as his wife any of these three; they must not be wedded because they are
(Sapinda-) relatives, he who marries (one of them), sinks low.
$PDQX , 8 SXÇ G.\D\DP $\DHLQ X UHW! LVŒYD MOH F #Y N‰›U VDWSQ FUHW
11.173. A man who has committed a bestial crime, or an unnatural crime with a female, or has had intercourse
in water, or with a menstruating woman, shall perform a Samtapana Krikkhra.
P(ZXQ WX VPDVH9\ SXLV \DHL LW YD L´M! JDH \DQH $3VX LGYD F #Y V YDVD! ÓDQP $DFUHW
11.174. A twice-born man who commits an unnatural offence with a male, or has intercourse with a female in a
cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in his clothes.
F^IDO $17\LÒ\DH J7YD XŒYD F ¾LWJÛ F SW7\`DQWDH LY¾DH `DQDW VD0\ WX J›LW
11.175. A Brahmana who unintentionally approaches a woman of the Kandala or of (any other) very low caste,
who eats (the food of such persons) and accepts (presents from them) becomes an outcast; but (if he does it)
intentionally, he becomes their equal.
LY¾¨ÐD LÒ\ WD5 LQÇ1;\DG{ #NYH=PLQ \W SXV! SUGDUH X WF F #QD FDU\HG{ ÊWP
11.176. An exceedingly corrupt wife let her husband confine to one apartment, and compel her to perform the
penance which is prescribed for males in cases of adultery.
VD FHW SXQ! ¾¨ \HW WX Vf]HQ SPL·WD N‰›U FD1²D\> F #Y WG{ $6\D! SDYQ 6PWP
11.177. If, being solicited by a man (of) equal (caste), she (afterwards) is again unfaithful, then a Krikkhra and a
lunar penance are prescribed as the means of purifying her.
\W NUDH7\HNUD¥H> Y O,VHYQDG{ L´M! WG{ (@ X- MSQ LQ7\ L¥L U{ Y ( 5U{ 9\SDHKLW
11.178. The sin which a twice-born man commits by dallying one night with a Vrishali, he removes in three
years, by subsisting on alms and daily muttering (sacred texts).
# D SDSN‰WDP ‹D FWX>D5P $LS LQ N‰LW! SLWW(! V¾\X‹DQDP PD! ]>XW LQ N‰W,!
11.179. The atonement (to be performed) by sinners (of) four (kinds) even, has been thus declared; hear now the
penances for those who have intercourse with outcasts.
VY7VUH> SWLW SLWWHQ VK $FUQ \DMQ $;\DSQDG{ \D(QDW Q WX \DQ $VQ $]QDW

11.180. He who associates with an outcast, himself becomes an outcast after a year, not by sacrificing for him,
teaching him, or forming a matrimonial alliance with him, but by using the same carriage or seat, or by eating
with him.
\DH \HQ SLWWHQ # D VVJ \DLW PDQY! V W6\ #Y ÊW Ne\D5W W7VVJ5LY]X­\H
11.181. He who associates with any one of those outcasts, must perform, in order to atone for (such)
intercourse, the penance prescribed for that (sinner).
SLWW6\ GN ND\ VLS^I(U{ ED1[Y(U{ ELK! LQL1GWH $KLQ VD\DÙH `DLW ?L7Y- JXÇVLQ[D(
11.182. The Sapindas and Samanodakas of an outcast must offer (a libation of) water (to him, as if he were
dead), outside (the village), on an inauspicious day, in the evening and in the presence of the relatives,
officiating priests, and teachers.
GDV, TP $SD S8> S\56\HW ¾HWYW SGD $KDHUD¥P SDV,U¸ $]D(F ED1[Y(! VK
11.183. A female slave shall upset with her foot a pot filled with water, as if it were for a dead person; (his
Sapindas) as well as the Samanodakas shall be impure for a day and a night;
LQYWH5U]
F W6PDW WX V D > VKDVQH GD\D 6\ ¾GDQ F \D¥D F #Y LK OD(LNN,
11.184. But thenceforward it shall be forbidden to converse with him, to sit with him, to give him a share of the
inheritance, and to hold with him such intercourse as is usual among men;
-\HÑWD F LQYWH5W
-\HÑDYD3\ F \G{ [QP -\HÑD] ¾D½X\DF F $6\ \Y,\DQ JX>WDH $L[N!
11.185. And (if he be the eldest) his right of primogeniture shall be withheld and the additional share, due to the
eldest son; and his stead a younger brother, excelling in virtue, shall obtain the share of the eldest.
¾D\LË¢H WX FLUWH S8>5Ne0 P $SD QYP WHQ #Y VD[ ¾D6\H\X! ÓD7YD SX^\H MOD]\H
11.186. But when he has performed his penance, they shall bathe with him in a holy pool and throw down a new
pot, filled with water.
V 7Y $3VX W T ¾D6\ ¾LY=\ YQ 6YNP VYD5L> `DLWND\D5L> \ZDS8Y VPDFUHW
11.187. But he shall throw that pot into water, enter his house and perform, as before, all the duties incumbent
on a relative.
#WG{ #Y LYL[ Ne\D5G{ \DHL 7VX SLWWD6Y $LS YÒ $¸ SDQ GH\ WX YVH\X] F JKDL1WNH
11.188. Let him follow the same rule in the case of female outcasts; but clothes, food, and drink shall be given
to them, and they shall live close to the (family-) house.
#QL6YL U{ $LQL>5‹(U{ Q $Z LN LFW VK $FUHW N‰WLQ>H5MQD]
F #Y Q MXJX3VHW NLK5 LFW
11.189. Let him not transact any business with unpurified sinners; but let him in no way reproach those who
have made atonement.
EDO—D] F N‰W—D] F LY]X­DQ $LS [P5W! ]U>DJWK1W†] F Ò,K1W†] F Q VYVHW

11.190. Let him not dwell together with the murderers of children, with those who have returned evil for good,
and with the slayers of suppliants for protection or of women, though they may have been purified according to
the sacred law.
\H D L´MDQD VDLY¥, Q $Q8&\HW \ZDLYL[ WD] FDUL\7YD ¥,Q N‰›UDQ \ZDLYL[ SQD\\HW
11.191. Those twice-born men who may not have been taught the Savitri (at the time) prescribed by the rule, he
shall cause to perform three Krikkhra (penances) and afterwards initiate them in accordance with the law.
¾D\LË¢ LFN, 5L1W LYNP56ZDV WX \H L´MD! ÂÚ>D F SLU7\‹DV WH DP $3\HWG{ $DLG]HW
11.192. Let him prescribe the same (expiation) when twice-born men, who follow forbidden occupations or
have neglected (to learn) the Veda, desire to perform a penance.
\G{ JLK5WHQ $M5\L1W NP5>D ÂDÚ>D [QP W6\ 7VJH5>
]X;\L1W M3\HQ WSVD #Y F
11.193. If Brahmanas acquire property by a reprehensible action, they become pure by relinquishing it,
muttering prayers, and (performing) austerities.
MLS7YD ¥,L> VDLY¦\D! VKÔDL> VPDLKW! PDV JDHÑH S\! S,7YD PX&\WH $V7¾LW€KDW
11.194. By muttering with a concentrated mind the Savitri three thousand times, (dwelling) for a month in a
cow-house, (and) subsisting on milk, (a man) is freed from (the guilt of) accepting presents from a wicked man.
SYDVN‰] W WX JDHÊMDW SXQU{ $DJWP ¾>W ¾LW S›H\X! VD0\ VD(0\ ›LV LW LNP
11.195. But when he returns from the cow-house, emaciated with his fast, and reverently salutes, (the
Brahmanas) shall ask him, ’Friend, dost thou desire to become our equal?’
V7\P ŒYD WX LY¾H X LYLNUHG{ \YV JYDP JDHL ! ¾YLW5WH W,ZH5
Ne\X5V
W6\ SLU€KP
11.196. If he answers to the Brahmanas, ’Forsooth, (I will not offend again), ’he shall scatter (some) grass for
the cows; if the cows hallow that place (by eating the grass) the (Brahmana) shall re-admit him (into their
community).
ÊD7\DQD \DMQ N‰7YD SUH DP $17\NP5 F $L FDUP $K,Q F L¥L ! N‰›U(U{ 9\SDHKLW
11.197. He who has sacrificed for Vratyas, or has performed the obsequies of strangers, or a magic sacrifice
(intended to destroy life) or an Ahina sacrifice, removes (his guilt) by three Krikkhra (penances).
]U>DJW SLU7\-\ YHG LY3OD9\ F L´M! VY7VU \YDKDUV WW SDSP $SVH[LW
11.198. A twice-born man who has cast off a suppliant for protection, or has (improperly) divulged the Veda,
atones for his offence, if he subsists during a year on barley.
Ï ]JDO RU(U{ GÐDH €D0\(! ‘9\DL¯U{ #Y F QU $Ï Ð YUDK(] F ¾D>D\DPHQ ]X;\LW
11.199. He who has been bitten by a dog, a jackal, or a donkey, by a tame carnivorous animal, by a man, a
horse, a camel, or a (village-) pig, becomes pure by suppressing his breath (Pranayama).
ÑD¸NDOWD PDV VLKWDMS #Y YD KDHPD] F VNOD LQ7\P $SD {Œ\DQD LY]DH[QP

11.200. To eat during a month at each sixth mealtime (only), to recite the Samhita (of a Veda), and (to perform)
daily the Sakala oblations, are the means of purifying those excluded from society at repasts (Apanktya).
Ð\DQ VPDÇÛ RU\DQ WX NDPW! ÓD7YD WX LY¾DH LG* YDVD! ¾D>D\DPHQ ]X;\LW
11.201. A Brahmana who voluntarily rode in a carriage drawn by camels or by asses, and he who bathed naked,
become pure by suppressing his breath (Pranayama).
LYQD $L¯U{ $3VX YD $3\DW5! ]DU,U VLQ H9\ F V F(ODH ELKU{ $D3OX7\ JDP $DOB\ LY]X;\LW
11.202. He who has relieved the necessities of nature, being greatly pressed, either without (using) water or in
water, becomes pure by bathing outside (the village) in his clothes and by touching a cow.
YHG LGWDQD LQ7\DQD NP5>D VPLW‘PH ÓDWNÊWODHSH F ¾D\LË¢P $ DHMQP
11.203. Fasting is the penance for omitting the daily rites prescribed by the Veda and for neglecting the special
duties of a Snataka.
ÕDU ÂDÚ>6\ ŒYD 7Y0NDU F JU,\V! ÓD7YD $Q $̸ $K! ]H P $L YD ¾VDG\HW
11.204. He who has said ’Hum’ to a Brahmana, or has addressed one of his betters with ’Thou,’ shall bathe, fast
during the remaining part of the day, and appease (the person offended) by a reverential salutation.
WDIL\7YD W>HQ $LS N^4H YD $E;\ YDVVD LYYDGH YD LYLQLM57\ ¾L>S7\ ¾VDG\HW
11.205. He who has struck (a Brahmana) even with a blade of grass, tied him by the neck with a cloth, or
conquered him in an altercation, shall appease him by a prostration.
$YJ8\5 7Y $%G]W VKÔP $L K7\ F LM DV\D ÂDÚ>6\ QUN ¾LWS WH
11.206. But he who, intending to hurt a Brahmana, has threatened (him with a stick and the like) shall remain in
hell during a hundred years; he who (actually) struck him, during one thousand years.
]DHL>W \DYW! SDV8Q VJ}DLW PK,WOH WDY17\%GVKÔDL> W7NWD5 QUNH YVHW
11.207. As many particles of dust as the blood of a Brahmana causes to coagulate, for so many thousand years
shall the shedder of that (blood) remain in hell.
$YJ8\5 FUHW N‰›UP $LWN‰›U LQSDWQH N‰›U $LWN‰›UD( NeY,5W LY¾6\ 7SD ]DHL>WP
11.208. For threatening a Brahmana, (the offender) shall perform a Krikkhra, for striking him an Atikrikkhra,
for shedding his blood a Krikkhra and an Atikrikkhra.
$QX‹LQ N‰W,QD WX SDSDQDP $SQX¢\H ]L‹ F $YHØ\ SDS F ¾D\LË¢ ¾N/S\HW
11.209. For the expiation of offences for which no atonement has been prescribed, let him fix a penance after
considering (the offender’s) strength and the (nature of the) offence.
\(U{ $B\XSD\(U{ #QDLV PDQYDH 9\SN 5LW WDQ YDH $B\XSD\DQ YØ\DLP GHY ?L LSWVHLYWDQ
11.210. I will (now) describe to you those means, adopted by the gods, the sages, and the manes, through which
a man may remove his sins.

¦\K ¾DWV ¦\K VD\ ¦\KP $ DG{ $\DLFWP ¦\K SU F Q $Ì,\DW ¾DMDS7\ FUQ L´M!
11.211. A twice-born man who performs (the Krikkhra penance), revealed by Pragapati, shall eat during three
days in the morning (only), during (the next) three days in the evening (only), during the (following) three days
(food given) unasked, and shall fast during another period of three days.
JDHP8¥ JDHP\ @,U GL[ VLS5! Ne] GNP #NUD¥ SYDV] F N‰›U VDWSQ 6PWP
11.212. (Subsisting on) the urine of cows, cowdung, milk, sour milk, clarified butter, and a decoction of Kusagrass,
and fasting during one (day and) night, (that is) called a Samtapana Krikkhra.
#N(N €DVP $Ì,\DW ¦\KDL> ¥,L> S8Y5YW ¦\K F SYVHG{ $17\P $LWN‰›U FUQ L´M!
11.213. A twice-born man who performs an Atikrikkhra (penance), must take his food during three periods of
three days in the manner described above, (but) one mouthful only at each meal, and fast during the last three
days.
W»N‰›U FUQ LY¾DH MO @,U W $LQODQ ¾LW ¦\K LSEHG{ >DQ VN‰7ÓD\, VPDLKW!
11.214. A Brahmana who performs a Taptakrikkhra (penance) must drink hot water, hot milk, hot clarified
butter and (inhale) hot air, each during three days, and bathe once with a concentrated mind.
\W $7PQDH $¾P¢6\ ´DG]DKP $ DHMQP SUDNDH QDP N‰›UDH $\ VY5SDS $SQDHGQ!
11.215. A fast for twelve days by a man who controls himself and commits no mistakes, is called a Paraka
Krikkhra, which removes all guilt.
#N(N ÝDV\HW LS^I N‰ >H ]XŠH F Y[5\HW S6S]V L¥ Y>P #WW FD^²D\> 6PWP
11.216. If one diminishes (one’s food daily by) one mouthful during the dark (half of the month) and increases
(it in the same manner) during the bright half, and bathes (daily) at the time of three libations (morning, noon,
and evening), that is called a lunar penance (Kandrayana).
#WP #Y LYL[ N‰7ÓP $DFUHG{ \YP;\PH ]XŠS@DLGLQ\W] FU] FD1²D\> ÊWP
11.217. Let him follow throughout the same rule at the (Kandrayana, called) yavamadhyama (shaped like a
barley-corn), (but) let him (in that case) begin the lunar penance, (with a) controlled (mind), on the first day of
the bright half (of the month).
$ÐDY $ÐD( VPÌ,\DW LS^IDQ P;\LGQH L6ZWH LQ\W $7PD KLY \D], \LWFD1²D\> FUQ
11.218. He who performs the lunar penance of ascetics, shall eat (during a month) daily at midday eight
mouthfuls, controlling himself and consuming sacrificial food (only).
FWXU! ¾DWU{ $Ì,\DW LS^IDQ LY¾! VPDLKW! FWXUDH $6WP WH V8\H5
L]]XFD1²D\> 6PWP
11.219. If a Brahmana, with concentrated mind, eats (during a month daily) four mouthfuls in a morning and
four after sunset, (that is) called the lunar penance of children.
\ZD NZ LFW LS^IDQD LWÔDH $],W,! VPDLKW! PDVHQ $ÌQ KLY \6\ F1²6\ #LW VODHNWDP

11.220. He who, concentrating his mind, eats during a month in any way thrice eighty mouthfuls of sacrificial
food, dwells (after death) in the world of the moon.
#WG{ DzDV WZD $LG7\D YVY] F $FUQ ÊWP VYD5Ne]OPDH@D\ PÇW] F PKL 5L !
11.221. The Rudras, likewise the Adityas, the Vasus and the Maruts, together with the great sages, practised this
(rite) in order to remove all evil.
PKD9\D×LWL U{ KDHP! NW59\! 6Y\P $1YKP $LKVD V7\P $‘DH[P $DM5Y F VPDFUHW
11.222. Burnt oblations, accompanied by (the recitation of) the Mahavyahritis, must daily be made (by the
penitent) himself, and he must abstain from injuring (sentient creatures), speak the truth, and keep himself free
from anger and from dishonesty.
L¥U{ $ÙV L¥U{ LQ]D\D F V YDVD MOP $DLY]HW Ò, ]8² SLWWD] F #Y Q $L D HW NLK5 LFW
11.223. Let him bathe three times each day and thrice each night, dressed in his clothes; let him on no account
talk to women, Sudras, and outcasts.
6ZDQ $VQDB\D LYKUHG{ $]‹DH $[! ]\,W YD ÂÚFDU, ÊW, F 6\DG{ JXÇ GHY L´M $F5N!
11.224. Let him pass the time standing (during the day) and sitting (during the night), or if he is unable (to do
that) let him lie on the (bare) ground; let him be chaste and observe the vows (of a student) and worship his
Gurus, the gods, and Brahmanas.
VDLY¥,v F MSHQ LQ7\ SLY¥DL> F ]L‹W! VYH5
Y #Y ÊWH Y #Y ¾D\LË¢DZ5P $DfW!
11.225. Let him constantly mutter the Savitri and (other) purificatory texts according to his ability; (let him)
carefully (act thus) on (the occasion of) all (other) vows (performed) by way of penance.
#W(U{ L´MDW\! ]DH;\D ÊW(U{ $DLY N‰W #QV! $QDLY N‰W SDSDV WX P·(U{ KDHP(] F ]DH[\HW
11.226. By these expiations twice-born men must be purified whose sins are known, but let him purify those
whose sins are not known by (the recitation of) sacred texts and by (the performance of) burnt oblations.
2\DSQHQ $QXWDSHQ WSVD $;\\QHQ F SDSN‰W PX&\WH SDSDW WZD GDQHQ F $SLG
11.227. By confession, by repentance, by austerity, and by reciting (the Veda) a sinner is freed from guilt, and
in case no other course is possible, by liberality.
\ZD \ZD QUDH $[P 6Y\ N‰7YD $QX D WH WZD WZD 7YFD Y $LKV WHQ $[PH5>
PX&\WH
11.228. In proportion as a man who has done wrong, himself confesses it, even so far he is freed from guilt, as a
snake from its slough.
\ZD \ZD PQV W6\ ¨ N‰W NP5 JK5LW WZD WZD ]U,U WW WHQ $[PH5>
PX&\WH
11.229. In proportion as his heart loathes his evil deed, even so far is his body freed from that guilt.

N‰7YD SDS LK VW3\ W6PDW SDSDW ¾PX&\WH Q #Y Ne\D SXQU{ LW LQY£\D S8\WH WX V!
11.230. He who has committed a sin and has repented, is freed from that sin, but he is purified only by (the
resolution of) ceasing (to sin and thinking) ’I will do so no more.’
#Y VLF17\ PQVD ¾H7\ NP5 O G\P PQDH YD& P8LW5L U{ LQ7\ ]X NP5 VPDFUHW
11.231. Having thus considered in his mind what results will arise from his deeds after death, let him always be
good in thoughts, speech, and actions.
$`DQDG{ \LG YD `DQDW N‰7YD NP5 LYJLK5WP W6PDG{ LYPXL‹P $L1Y›Q L´W,\ Q VPDFUHW
11.232. He who, having either unintentionally or intentionally committed a reprehensible deed, desires to be
freed from (the guilt on it, must not commit it a second time.
\L6PQ NP5^\6\ N‰WH PQV! 6\DG{ $OD YP WL6PV WDYW WS! Ne\D5G{ \DYW WXLÐNU YHW
11.233. If his mind be uneasy with respect to any act, let him repeat the austerities (prescribed as a penance) for
it until they fully satisfy (his conscience).
WSDHP8OP G VY G(Y PDQX N VXRP WSDHP;\ EX[(! ¾DH‹ WSDH $1W YHGGL]5L !
11.234. All the bliss of gods and men is declared by the sages to whom the Veda was revealed, to have austerity
for its root, austerity for its middle, and austerity for its end.
ÂDÚ>6\ WSDH `DQ WS! @¥6\ U@>P Y(=\6\ WX WSDH YDWD5 WS! ]8²6\ VHYQP
11.235. (The pursuit of sacred) knowledge is the austerity of a Brahmana, protecting (the people) is the austerity
of a Kshatriya, (the pursuit of) his daily business is the austerity of a Vaisya, and service the austerity of a
Sudra.
? \! V\W $7PDQ! O P8O $LQO $]QD! WSVD #Y ¾S=\L1W ¥(ODH.\ V FUDFUP
11.236. The sages who control themselves and subsist on fruit, roots, and air, survey the three worlds together
with their moving and immovable (creatures) through their austerities alone.
$D( [D1\JGDH LY D G(Y, F LYLY[D L6ZLW! WSVD #Y ¾LV;\L1W WSV WH D LK VD[QP
11.237. Medicines, good health, learning, and the various divine stations are attained by austerities alone; for
austerity is the means of gaining them.
\G{ ¨6WU \G{ ¨UDS \G{ ¨J \F F ¨ NUP VY WX WSVD VD;\ WSDH LK ¨ULW‘PP
11.238. Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached,
whatever is hard to be performed, all (this) may be accomplished by austerities; for austerity (possesses a
power) which it is difficult to surpass.
PKDSDWLNQ] F #Y ]H D] F $ND\5NDLU>! WSVD #Y VXW»HQ PX&\1WH LNL/E DW WW!
11.239. Both those who have committed mortal sin (Mahapataka) and all other offenders are severally freed
from their guilt by means of well-performed austerities.

N,WD] F $LK SWJD] F S]Y] F Y\DLV F 6ZDYUDL> F 8WDLQ LGY \DL1W WSDHEODW
11.240. Insects, snakes, moths, bees, birds and beings, bereft of motion, reach heaven by the power of
austerities.
\W LN LFG{ #Q! NeY5L1W PQDH YD& P8LW5L U{ MQD! WW VY LQG5K17\D]X WSVD #Y WSDH [QD!
11.241. Whatever sin men commit by thoughts, words, or deeds, that they speedily burn away by penance, if
they keep penance as their only riches.
WSVD #Y LY]X­6\ ÂDÚ>6\ LGY $DHNV! -\D] F ¾LWJ}L1W NDPDQ VY[5\L1W F
11.242. The gods accept the offerings of that Brahmana alone who has purified himself by austerities, and grant
to him all he desires.
¾MDSLWU{ G ]DÒ WSVD #Y $VMW ¾ X! WZD #Y YHGDQ ? \V WSVD ¾LWSHLGUH
11.243. The lord, Pragapati, created these Institutes (of the sacred law) by his austerities alone; the sages
likewise obtained (the revelation of) the Vedas through their austerities.
7\HWW WSVDH GHYD PKD D*\ ¾F@WH VY56\ $6\ ¾S=\1WV WSV! SX^\P ¢PP
11.244. The gods, discerning that the holy origin of this whole (world) is from austerity, have thus proclaimed
the incomparable power of austerity.
YHGDB\DVDH $1YK ]Œ\D PKD\`L‘\D @PD QD]\17\D]X SDSDLQ PKDSDWNMD1\LS
11.245. The daily study of the Veda, the performance of the great sacrifices according to one’s ability, (and)
patience (in suffering) quickly destroy all guilt, even that caused by mortal sins.
\ZD #[V WHMVD YLÙ! ¾D» LQG5KLW @>DW WZD `DQDL”QD SDS VY GKLW YHGLYW
11.246. As a fire in one moment consumes with its bright flame the fuel that has been placed on it, even so he
who knows the Veda destroys all guilt by the fire of knowledge.
7\HWG{ #QVDP ‹ ¾D\LË¢ \ZDLYL[ $W A;Y UK6\ $QD ¾D\LË¢ LQEDH[W
11.247. The penances for sins (made public) have been thus declared according to the law; learn next the
penances for secret (sins).
V 9\D×LW ¾>YND! ¾D>D\DPDV WX DHI] $LS Ä8>KQ PDVDW SXQ17\KU{ $K! N‰WD!
11.248. Sixteen suppressions of the breath (Pranayama) accompanied by (the recitation of) the Vyahritis and of
the syllable Om, purify, if they are repeated daily, after a month even the murderer of a learned Brahmana.
ND(7V M¼YD $S 7\HWG{ YLVÑ F ¾LW 7\FP PDLK¥ ]X­Y7\] F VXUDSDH $LS LY]X;\LW
11.249. Even a drinker of (the spirituous liquor called) Sura becomes pure, if he mutters the hymn (seen) by
Kutsa, ’Removing by thy splendour our guilt, O Agni,’ &c., (that seen) by Vasishtha, ’With their hymns the
Vasishthas woke the Dawn,’ &c., the Mahitra (hymn) and (the verses called) Suddhavatis.

VN‰W M¼YD $6\YDP,\ L]YVN/SP #Y F $S×7\ VXY> WX @>DG{ YLW LQ P5O!
11.250. Even he who has stolen gold, instantly becomes free from guilt, if he once mutters (the hymn beginning
with the words) ’The middlemost brother of this beautiful, ancient Hotri-priest’ and the Sivasamkalpa.
KLY SD1W,\P $B\6\ Q WP K LW LW F MLS7YD SD(Ç V8‹ PX&\WH JXÇW/SJ!
11.251. The violator of a Guru’s bed is freed (from sin), if he repeatedly recites the Havishpantiya (hymn), (that
beginning) ’Neither anxiety nor misfortune,’ (and that beginning) ’Thus, verily, thus,’ and mutters the hymn
addressed to Purusha.
#QVD 6Z8O V8ØPD>D LFN, 5¸ $SQDHGQP $Y 7\F MSHG{ $%G \W LN F GP LW LW YD
11.252. He who desires to expiate sins great or small, must mutter during a year the Rit-verse ’May we remove
thy anger, O Varuna,’ &c., or ’Whatever offence here, O Varuna,’ &c.
¾LWJÛ $¾LW€DÛ XŒYD F $¸ LYJLK5WP MSV WU7VP1G,\ S8\WH PDQYV ¦\KDW
11.253. That man who, having accepted presents which ought not to be accepted, or having eaten forbidden
food, mutters the Taratsamandiya (Rikas), becomes pure after three days.
VDHPDUD(²P WX EÜi #QD! PDVP $B\6\ ]X;\LW ÔY17\DP $DFUQ ÓDQP $\50>DP LW F WFP
11.254. But he who has committed many sins, becomes pure, if he recites during a month the (four verses)
addressed to Soma and Rudra, and the three verses (beginning) ’Aryaman, Varuna, and Mitra,’ while he bathes
in a river.
$%GD[5P 1²P 7\HWG{ #Q6Y, V»N MSHW $¾]6W WX N‰7YD $3VX PDVP $DV,W (@ XN{
11.255. A grievous offender shall mutter the seven verses (beginning with) ’Indra,’ for half a year; but he who
has committed any blamable act in water, shall subsist during a month on food obtained by begging.
P·(! ]DNOKDHP,\(U{ $%G Õ7YD W L´M! VXJX9| $3\SK17\HQDH M¼YD YD QP 7\FP
11.256. A twice-born man removes even very great guilt by offering clarified butter with the sacred texts
belonging to the Sakala-homas, or by muttering the Rik, (beginning) ’Adoration.’
PKDSDWNV\X‹DH $QXJ›HG{ JD! VPDLKW! $B\6\ $%G SDYPDQ,U{ (@ $KDUDH LY]X;\LW
11.257. He who is stained by mortal sin, becomes pure, if, with a concentrated mind, he attends cows for a year,
reciting the Pavamani (hymns) and subsisting on alms.
$U^\H YD L¥U{ $B\6\ ¾\WDH YHGVLKWDP PX&\WH SDWN(! VY( 5! SUDN(! ]DHL[WV L¥L !
11.258. Or if, pure (in mind and in body), he thrice repeats the Samhita of the Veda in a forest, sanctified by
three Paraka (penances), he is freed from all crimes causing loss of caste (pataka).
¦\K WX SYVHG{ \X‹V L¥U{ $ÙDH $B\XS\¸ $S! PX&\WH SDWN(! VY( 5V L¥U{ MLS7YD $ P 5>P
11.259. But if (a man) fasts during three days, bathing thrice a day, and muttering (in the water the hymn seen
by) Aghamarshana, he is (likewise) freed from all sins causing loss of caste.

\ZD $ÏPH[! ‘WXUD- VY5SDSDS QDHGQ! WZD $ P 5> V8‹ VY5SDSDS QDHGQP
11.260. As the horse-sacrifice, the king of sacrifices, removes all sin, even so the Aghamarshana hymn effaces
all guilt.
K7YD ODHNDQ $LS PDV ¥,Q $̸ $LS \WV WW! ?*YHG [DU\Q LY¾DH Q #Q! ¾D½DHLW LN FQ
11.261. A Brahmana who retains in his memory the Rig-veda is not stained by guilt, though he may have
destroyed these three worlds, though he may eat the food of anybody.
?.VLKWD L¥U{ $B\6\ \MX D YD VPDLKW! VDÅD YD V UK6\DQD VY5SDS(! ¾PX&\WH
11.262. He who, with a concentrated mind, thrice recites the Riksamhita, or (that of the) Yagur-veda; or (that of
the) Sama-veda together with the secret (texts, the Upanishads), is completely freed from all sins.
\ZD PKDÝG ¾D3\ L@» ODHÐ LYQ=\LW WZD ¨ËLUW VY YHGH L¥YLW PœLW
11.263. As a clod of earth, falling into a great lake, is quickly dissolved, even so every sinful act is engulfed in
the threefold Veda.
?FDH \M8L F $1\DLQ VDPDLQ LYLY[DLQ F # `H\V L¥Y´HGDH \DH YHG #Q V YHGLYW
11.264. The Rikas, the Yagus (-formulas) which differ (from the former), the manifold Saman (-songs), must be
known (to form) the triple Veda; he who knows them, (is called) learned in the Veda.
$D \W ¦\@U ÂÚ ¥\, \L6PQ ¾LWLÑWD V JXÛDH $1\V L¥Y´HGDH \V W YHG V YHGLYW
11.265. The initial triliteral Brahman on which the threefold (sacred science) is based, is another triple Veda
which must be kept secret; he who knows that, (is called) learned in the Veda.

Chapter 12
FDWXY5^\56\ N‰7ÓDH $\P ‹DH [P5V 7Y\D $Q ! NP5>D OLQY5L¢ ]V QV W£YW! SUDP
12.1. ’O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee;
communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.’
V WDQ YDF [P5 $7PD PK ,5Q PDQYDH JX! $6\ VY56\ ]>XW NP5\DHJ6\ LQ>5\P
12.2. To the great sages (who addressed him thus) righteous Bhrigu, sprung from Manu, answered, ’Hear the
decision concerning this whole connexion with actions.’
]X $]X O NP5 PQDH YD& GHK V YP NP5MD JW\DH Q†>DP ¢P $[P P;\P!
12.3. Action, which springs from the mind, from speech, and from the body, produces either good or evil
results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest.
W6\ K L¥LY[6\ $LS ¦\L[ÑDQ6\ GHLKQ! G]O@>\X‹6\ PQDH LY DW ¾YW5NP
12.4. Know that the mind is the instigator here below, even to that (action) which is connected with the body,
(and) which is of three kinds, has three locations, and falls under ten heads.
SU²9\H Y $L ;\DQ PQVD $LQÐLF1WQP LYWZDL LQYH]] F L¥LY[ NP5 PDQVP
12.5. Coveting the property of others, thinking in one’s heart of what is undesirable, and adherence to false
(doctrines), are the three kinds of (sinful) mental action.
SDÇ \P $QW F #Y S(]X1\ F $LS VY5]! $VE­¾ODS] F YD& P\ 6\DF FWXLY5[P
12.6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the
four kinds of (evil) verbal action.
$G¢DQDP SDGDQ LKVD F #Y $LY[DQW! SUGDU SVHYD F ]DU,U L¥LY[ 6PWP
12.7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal
intercourse with another man’s wife, are declared to be the three kinds of (wicked) bodily action.
PDQV PQVD #Y $\P S XrH ]X $]X P YDFD YDFD N‰W NP5 ND\HQ #Y F NDL\NP
12.8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech,
(that of) a bodily (act) in his body.
]U,UM(! NP5GDH (U{ \DLW 6ZDYUWD QU! YDLFN(! SL@ PJWD PDQV(U{ $17\MDLWWDP
12.9. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth)
something inanimate, in consequence (of sins) committed by speech, a bird, or a beast, and in consequence of
mental (sins he is re-born in) a low caste.
YD*G^IDH $Z PQDHG^I! ND\G^IV WZD #Y F \6\ #WH LQLKWD EX­D( L¥G^I, LW V &\WH

12.10. That man is called a (true) tridandin in whose mind these three, the control over his speech (vagdanda),
the control over his thoughts (manodanda), and the control over his body (kayadanda), are firmly fixed.
L¥G^IP #WQ LQL@3\ VY5 8WH X PDQY! NDP ‘DH[D( WX V\0\ WW! LVL­ LQ\›LW
12.11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly
subdues desire and wrath, thereby assuredly gains complete success.
\DH $6\ $7PQ! NDUL\WD W @H¥` ¾F@WH \! NUDHLW WX NPD5L> V 8WD7PD &\WH EX[(!
12.12. Him who impels this (corporeal) Self to action, they call the Kshetragna (the knower of the field); but
him who does the acts, the wise name the Bhutatman (the Self consisting of the elements).
M,YV`DH $1WUD7PD $1\! VKM! VY5GHLKQDP \HQ YHG\WH VY VXR ¨!R F M1PVX
12.13. Another internal Self that is generated with all embodied (Kshetragnas) is called Giva, through which
(the Kshetragna) becomes sensible of all pleasure and pain in (successive) births.
WDY D( 8WVS‹D( PKDQ @H¥` #Y F ›DYFH X 8WH X L6ZW W 9\D3\ LWÑW!
12.14. These two, the Great One and the Kshetragna, who are closely united with the elements, pervade him
who resides in the multiform created beings.
$V2\D P8W5\V W6\ LQ SWL1W ]U,UW! ›DYFDLQ 8WDLQ VWW FHÐ\L1W \D!
12.15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action.
S B\ #Y PD¥DB\! ¾H7\ ¨ N‰LWQD Q>DP ]U,U \DWQDZ,5\P $1\G{ 7S WH XYP
12.16. Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in
hell), is produced after death (in the case) of wicked men.
WHQ $QX 8\ WD \DP,! ]U,UH> K \DWQD! WD6Y #Y 8WPD¥DVX ¾O,\1WH LY DJ]!
12.17. When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its
constituent parts) are united, each according to its class, with those very elements (from which they were taken).
VDH $QX 8\ $VXR GND5Q GDH DQ LY \VšMDQ 9\SHW N/P DH $B\HLW WDY #Y D( PKD $DHMVD(
12.18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result
in misery, approaches, free from stains, those two mighty ones.
WD( [P S=\WV W6\ SDS F $WL1²WD( VK \DB\D ¾D½DHLW VS‹! ¾H7\ K F VXR $VXRP
12.19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with
which it obtains bliss or misery both in this world and the next.
\ DFULW [P V ¾D\]DH $[P5P $/S]! W(U{ #Y F $YWDH 8W(! 6YJH5
VXRP SDÌXWH
12.20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with
those very elements.

\LG WX ¾D\]DH $[P VHYWH [P5P $/S]! W(U{ 8W(! V SLU7\‹DH \DP,! ¾D½DHLW \DWQD!
12.21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the
torments inflicted by Yama.
\DP,V WD \DWQD! ¾D3\ V M,YDH Y,W N/P ! WD1\HY S 8WDLQ SXQU{ $3\HLW DJ]!
12.22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very
five elements, each in due proportion.
#WD fÐ{YD $6\ M,Y6\ JW,! 6YHQ #Y FHWVD [P5WDH $[P5W] F #Y [PH5
G;\DW VGD PQ!
12.23. Let (man), having recognised even by means of his intellect these transitions of the individual soul
(which depend) on merit and demerit, always fix his heart on (the acquisition of) merit.
V£Y UMV WP6 F #Y ¥,Q LY DG{ $D7PQDH JX>DQ \(U{ 9\D3\ PDQ L6ZWDH DYDQ PKDQ VYD5Q $]H W!
12.24. Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the Self, with
which the Great One always completely pervades all existences.
\DH \GD # D JX>DH GHKH VDN/\HQ $LWLU&\WH V WGD Wªb>¾D\ W NUDHLW ]U,LU>P
12.25. When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently
distinguished for that quality.
V£Y `DQ WPDH $`DQ UDJ ´H D( UM! 6PWP #WG{ 9\DL»PG{ #WH D VY5 8WDLÍW YSX!
12.26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and
hatred; such is the nature of these (three) which is (all-) pervading and clings to everything created.
W¥ \W ¾,LWV\X‹ LN LFG{ $D7PLQ O@\HW ¾]D1WP Y ]X­D V£Y WG{ S[DU\HW
12.27. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then
let him know (that it is) among those three (the quality called) Goodness.
\W WX ¨!RVPD\X‹P $¾,LWNUP $D7PQ! WG{ UMDH ¾W,S LY DW VWW KDLU GHLKQDP
12.28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of)
Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects).
\W WX 6\DQ PDHKV\X‹P $9\‹ LY \D7PNP $¾W.\5P $LY`H\ WPV WG{ S[DU\HW
12.29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be
fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness.
¥\D>DP $LS F #WH D JX>DQD \! O G\! $€ DH P;\DH M 1\] F W ¾YØ\D0\]H W!
12.30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the
middling ones, and the lowest.

YHGDB\DVV WSDH `DQ ]D(FP L1²\LQ€K! [P5L‘\D $7PLF1WD F VDL£YN JX>O@>P
12.31. The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the
performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness.
$DU0 ÇLFWD $[(\5P $V7ND\5 SLU€K! LY \ SVHYD F $MÔ UDMV JX>O@>P
12.32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in
sensual pleasures, (are) the marks of the quality of Activity.
ODH ! 6Y½DH $[LW! ‘D(\ QDL6W.\ L ¸YL¢WD \DLF >XWD ¾PDG] F WDPV JX>O@>P
12.33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting
favours, and inattentiveness, are the marks of the quality of Darkness.
¥\D>DP $LS F #WH D JX>DQD L¥ X LWÑWDP G VDPDLVN `H\ ‘P]DH JX>O@>P
12.34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they
appear in the three (times, the present, past, and future).
\W NP5 N‰7YD NeY] F NLU \] F #Y OœLW WM `H\ LY¨ D VY WDPV JX>O@>P
12.35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know
that all (such acts bear) the mark of the quality of Darkness.
\HQ $L6PQ NP5QD ODHNH 2\DLWP ›LW SX NODP Q F ]DHF7\VS¢D( WG{ LY`H\ WX UDMVP
12.36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing,
know that it (bears the mark of the quality of) Activity.
\W VYH5>
›LW `DWX \Q Q OœLW F $FUQ \HQ WX \LW F $7PD $6\ WW V£YJX>O@>P
12.37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know,
which he is not ashamed to perform, and at which his soul rejoices.
WPVDH O@> NDPDH UMVV 7Y $Z5 &\WH V£Y6\ O@> [P5! Í(Ñ P # D \ZD ¢UP
12.38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the
mark) of Activity, (the desire to gain) spiritual merit the mark of Goodness; each later) named quality is) better
than the preceding one.
\HQ \V WX JX>HQ # D VVUDQ ¾LWS WH WDQ VPDVHQ YØ\DLP VY56\ $6\ \ZD‘PP
12.39. I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each
of these qualities.
GHY7Y VDL£YND \DL1W PQX \7Y F UDMVD! LW\5ŒY WDPVD LQ7\P 7\H D L¥LY[D JLW!
12.40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men,
and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of
transmigrations.

L¥LY[D L¥LY[D # D WX LY`H\D JD(L>N, JLW! $[PD P;\P $€ D F NP5 LY D LY]H W!
12.41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again)
threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of each
man).
6ZDYUD! N‰LP N,TD] F P76\D! VSD5! V N›SD! S]Y] F PJD] F #Y M 1\D WDPV, JLW!
12.42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals,
are the lowest conditions to which (the quality of) Darkness leads.
KL6WQ] F WXUšD] F ]8²D 0OH›D] F JLK5WD! LVKD 9\D˜D YUDKD] F P;\PD WDPV, JLW!
12.43. Elephants, horses, Sudras, and despicable barbarians, lions, tigers, and boars (are) the middling states,
caused by (the quality of) Darkness.
FDU>D] F VXS>D5] F SXÇ D] F #Y GDL0 ND! U@DLV F LS]DFD] F WDPV, X ¢PD JLW!
12.44. Karanas, Suparnas and hypocrites, Rakshasas and Pisakas (belong to) the highest (rank of) conditions
among those produced by Darkness.
+pD PpD QTD] F #Y SXÇ D! ]Ò Y¢\! 8W SDQ ¾V‹D] F M 1\D UDMV, JLW!
12.45. Ghallas, Mallas, Natas, men who subsist by despicable occupations and those addicted to gambling and
drinking (form) the lowest (order of) conditions caused by Activity.
UDMDQ! @L¥\D] F #Y UD`D F #Y SXUDHLKWD! YDG \X­ ¾[DQD] F P;\PD UDMV, JLW!
12.46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations
(constitute) the middling (rank of the) states caused by Activity.
J1[YD5 JXÛND \@D LYEX[DQXFUD] F \H WZD #Y $3VUV! VYD5 UDMV, X ¢PD JLW!
12.47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the
highest (rank of) conditions produced by Activity.
WDSVD \W\DH LY¾D \H F Y(PDLQND J>D! Q@¥DL> F G(7\D] F ¾ZPD VDL£YN, JLW!
12.48. Hermits, ascetics, Brahmanas, the crowds of the Vaimanika deities, the lunar mansions, and the Daityas
(form) the first (and lowest rank of the) existences caused by Goodness.
\-YDQ ? \DH GHYD YHGD -\DHW,vL Y7VUD! LSWU] F #Y VD;\D] F L´W,\D VDL£YN, JLW!
12.49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas
(constitute) the second order of existences, caused by Goodness.
ÂÚD LYÏVMDH [PDH5
PKDQ $9\‹P #Y F ¢PD VDL£YN,P #WD JLWP $DÕU{ PQ,L >!
12.50. The sages declare Brahma, the creators of the universe, the law, the Great One, and the Undiscernible
One (to constitute) the highest order of beings produced by Goodness.

# VY5! VPXL¬ÐV L¥ ¾NDU6\ NP5>! L¥LY[V L¥LY[! N‰7Ó! VVDU! VDY5 D(LWN!
12.51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three
classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out.
L1²\D>D ¾VšHQ [P56\ $VHYQHQ F SDSDQ V\DL1W VVDUDQ $LY´DVDH QUD[PD!
12.52. In consequence of attachment to (the objects of) the senses, and in consequence of the non-performance
of their duties, fools, the lowest of men, reach the vilest births.
\D \D \DHLQ WX M,YDH $\ \HQ \HQ K NP5>D ‘P]DH \DLW ODHNH $L6PV WW WW VY LQEDH[W
12.53. What wombs this individual soul enters in this world and in consequence of what actions, learn the
particulars of that at large and in due order.
EÖQ Y 5J>DQ DHUDQ QUNDQ ¾D3\ W7@\DW VVDUDQ ¾LWS 1WH PKDSDWLNQV 7Y PDQ
12.54. Those who committed mortal sins (mahapataka), having passed during large numbers of years through
dreadful hells, obtain, after the expiration of (that term of punishment), the following births.
Ï V8NU RU ÐD>D JDH $M $LY PJ SL@>D F^IDO SXjVDQD F ÂÚKD \DHLQP ?›LW
12.55. The slayer of a Brahmana enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer,
a bird, a Kandala, and a Pukkasa.
N‰LP N,T SWšDQD LY XMD F #Y SL@>DP LKÔD>D F #Y V£YDQD VXUDSDH ÂDÚ>DH ÊMHW
12.56. A Brahmana who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large
insects, of moths, of birds, feeding on ordure, and of destructive beasts.
O8WD $LK VUTDQD F LWUËD F $0EXFDLU>DP LKÔD>D F LS]DFDQD 6WHQDH LY¾! VKÔ]!
12.57. A Brahmana who steals (the gold of a Brahmana shall pass) a thousand times (through the bodies) of
spiders, snakes and lizards, of aquatic animals and of destructive Pisakas.
W> JX/P OWDQD F ‘9\DGD GLÐ>DP $LS ‘ÛNP5N‰WD F #Y ]W]DH JXÇW/SJ!
12.58. The violator of a Guru’s bed (enters) a hundred times (the forms) of grasses, shrubs, and creepers,
likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds.
LKÔD YL1W ‘9\DGD! N‰P\DH $PH;\ L@>! SU6SUDLGQ! 6WHQD! ¾H7\ $17\Ò,LQ HLY>!
12.59. Men who delight in doing hurt (become) carnivorous (animals); those who eat forbidden food, worms;
thieves, creatures consuming their own kind; those who have intercourse with women of the lowest castes,
Pretas.
V\DHJ SLWW(U{ J7YD SU6\ #Y F \DHL WP $S×7\ F LY¾6Y YLW ÂÚUD@V!
12.60. He who has associated with outcasts, he who has approached the wives of other men, and he who has
stolen the property of a Brahmana become Brahmarakshasas.

PL> PX‹D ¾YDODLQ ×7YD ODH HQ PDQY! LYLY[DL> F U¤DLQ MD\WH KHPNW5 X
12.61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious
things, is born among the goldsmiths.
[D1\ ×7YD Y7\DRX! ND6\ KVDH MO 3OY! P[X G]! S\! NDNDH UV ÏD QNeODH WP
12.62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hamsa, for stealing water a Plava,
for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing clarified
butter an ichneumon;
PDV JDH YSD PªbV W(O W(OSN! RJ! F,U,YDNV WX OY> EODND ]NeLQU{ GL[
12.63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the kind
called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka.
ND(]H\ LWL¢LUU{ ×7YD @D(P ×7YD WX G¨5U! NDSD5VWD1WY ‘D( DH JDH[D JD YD*JXGDH JXIP
12.64. For stealing silk a partridge, for stealing linen a frog, for stealing cotton-cloth a crane, for stealing a cow
an iguana, for stealing molasses a flying-fox;
FX›X1GLU! ]X DQ J1[DQ S¥]DN WX ELK5>! ÏDLYW N‰WD¸ LYLY[P $N‰WD¸ WX ]/\N!
12.65. For stealing fine perfumes a musk-rat, for stealing vegetables consisting of leaves a peacock, for stealing
cooked food of various kinds a porcupine, for stealing uncooked food a hedgehog.
ENDH YLW ×7YD $L” JKNDU, ÛXS6NUP U‹DLQ ×7YD YDVDLV MD\WH M,YM,YN!
12.66. For stealing fire he becomes a heron, for stealing household-utensils a mason-wasp, for stealing dyed
clothes a francolin-partridge;
YNDH PJ 9\D˜DH $Ï O P8O WX PN5T! Ò,P ?@! 6WDHNNDH YDLU \DQD1\XÐ! S]8Q $M!
12.67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a
monkey, for stealing a woman a bear, for stealing water a black-white cuckoo, for stealing vehicles a camel, for
stealing cattle a he-goat.
\G{ YD WG{ YD SU²9\P $S×7\ EODW QU! $Y=\ \DLW LW\5ŒY M*;YD F #Y $ÕW KLY!
12.68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten
sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal.
LÒ\DH $3\HWHQ N/SHQ ×7YD GDH P $YD½X\X! #WH DP #Y M1W8QD D\D57YP S\DL1W WD!
12.69. Women, also, who in like manner have committed a theft, shall incur guilt; they will become the females
of those same creatures (which have been enumerated above).
6YHB\! 6YHB\V WX NP5B\] &\XWD Y>D5 ÛQDSLG SDSDQ VV7\ VVDUDQ ¾H \WD \DL1W ]¥X X
12.70. But (men of the four) castes who have relinquished without the pressure of necessity their proper
occupations, will become the servants of Dasyus, after migrating into despicable bodies.

YD1WD=\X/NDPXR! ¾HWDH LY¾DH [PD5W 6YNDF &\XW! $PH;\ Ne>SD], F @L¥\! NTS8WQ!
12.71. A Brahmana who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has
been vomited; and a Kshatriya, a Kataputana (Preta), who eats impure substances and corpses.
P(¥D@-\DHLWN! ¾HWDH Y(=\DH YLW S8\ XN{ F(OD]N] F YLW ]8²DH [PD5W 6YNDF &\XW!
12.72. A Vaisya who has fallen off from his duty becomes a Maitrakshagyotika Preta, who feeds on pus; and a
Sudra, a Kailasaka (Preta, who feeds on moths).
\ZD \ZD LQ HY1WH LY \DQ LY \ $7PND! WZD WZD Ne]OWD WH D WH X SMD\WH
12.73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them
grows.
WH $B\DVDW NP5>D WH D SDSDQDP $/S EX­\! V¾D½XYL1W ¨!RDLQ WDVX WD6Y K \DHLQ X
12.74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births;
WDLPÔDLG X F €H X QUNH X LYYW5QP $LVS¥YQDG,LQ E1[Q FHGQDLQ F
12.75. (The torture of) being tossed about in dreadful hells, Tamisra and the rest, (that of) the Forest with
sword-leaved trees and the like, and (that of) being bound and mangled;
LYLY[D] F #Y VS,ID! NDN O8N(] F @>P NU0 YDOXNDWDSDQ Ne0 ,SDND] F GDÇ>DQ
12.76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and
the (torture of) being boiled in jars, which is hard to bear;
V YD] F LY\DHQ, X ¨!R ¾D\DVX LQ7\]! ],W $WS $L DWD] F LYLY[DLQ \DLQ F
12.77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold
and heat and terrors of various kinds,
$VN‰G{ J 5YDVH X YDV M1P F GDÇ>P E1[QDLQ F NDÑDLQ SU¾H \7YP #Y F
12.78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to
bear, and the misery of being enslaved by others,
E1[X L¾\ LY\DHJD] F VYDV F #Y ¨M5Q(! ²9\DM5Q F QD] F LP¥ $LP¥6\ F $M5QP
12.79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked,
(labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies,
MUD F #Y $ ¾W,NDUD 9\DL[L ] F SS,IQP ŠH]D] F LYLY[DV WDV WDQ P7\XP #Y F ¨ M5\P
12.80. Old age against which there is no remedy, the pangs of diseases, afflictions of many various kinds, and
(finally) unconquerable death.

\Df]HQ WX DYHQ \G{ \W NP5 LQ HYWH WDf]HQ ]U,UH> WW WW OP SDÌXWH
12.81. But with whatever disposition of mind (a man) forms any act, he reaps its result in a (future) body
endowed with the same quality.
# VY5! VPXL¬Ð! NP5>D Y! O G\! Q(!ÍH\VNU NP5 LY¾6\ G LQEDH[W
12.82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure
supreme bliss to a Brahmana.
YHGDB\DVV WSDH `DQP L1²\D>D F V\P! $LKVD JXÇVHYD F LQ!ÍH\VNU SUP
12.83. Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the
organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss.
VYH5
DP $LS F #WH D ]X DQDP K NP5>DP LN LFW ÍH\6NUWU NP5 ‹ SXÇ ¾LW
12.84. (If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has
been declared more efficacious (than the rest) for securing supreme happiness to man,
VYH5
DP $LS F #WH DP $D7P`DQ SU 6PWP W¬i Û€ VY5LY DQD ¾D3\WH ÛPW WW!
12.85. (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for
that is the first of all sciences, because immortality is gained through that.
^>DP # D WX VYH5
D NP5>D ¾H7\ F K F ÍH\6NUWU `H\ VY5GD NP5 Y(LGNP
12.86. Among those six (kinds of) actions (enumerated) above, the performance of) the acts taught in the Veda
must ever be held to be most efficacious for ensuring happiness in this world and the next.
Y(LGNH NP5\DHJH WX VYD5^\HWD1\]H W! $1W 5YL1W ‘P]V WL6PV WL6PQ L‘\DLY[D(
12.87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in
its turn in the several rules for the rites.
VXRDB\XGL\N F #Y Q(!ÍH\LVNP #Y F ¾Y¢ F LQY¢ F L´LY[ NP5 Y(LGNP
12.88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and cause a
continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of
mundane existence, nivritta).
K F $PX¥ YD ND0\ ¾Y¢ NP5 N,7\5WH LQ NDP `DWS8Y WX LQY¢P SLG=\WH
12.89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravritta (such as
cause a continuation of mundane existence); but acts performed without any desire (for a reward), preceded by
(the acquisition) of (true) knowledge, are declared to be nivritta (such as cause the cessation of mundane
existence).
¾Y¢ NP5 VVH9\ GHYDQDP #LW VD0\WDP LQY¢ VHYPDQV WX 8WD1\7\HLW S Y(

12.90. He who sedulously performs acts leading to future births (pravritta) becomes equal to the gods; but he
who is intent on the performance of those causing the cessation (of existence, nivritta) indeed, passes beyond
(the reach of) the five elements.
VY5 8WH X F $7PDQ VY5 8WDLQ F $7PLQ VP S=\¸ $D7P\DM, 6YDUD-\P $L[J›LW
12.91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created
beings in the Self, becomes (independent like) an autocrat and self-luminous.
\ZD ‹D1\LS NPD5L> SLUKD\ L´MDH¢P! $D7P`DQH ]PH F 6\DG{ YHGDB\DVH F \¤YDQ
12.92. After giving up even the above-mentioned sacrificial rites, a Brahmana should exert himself in
(acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda.
#W¬i LK M1PVD /\ ÂDÚ>6\ LY]H W! ¾D3\ #WW N‰W N‰7\DH LK L´MDH YLW Q $1\ZD
12.93. For that secures the attainment of the object of existence, especially in the case of a Brahmana, because
by attaining that, not otherwise, a twice-born man has gained all his ends.
LSW GHY PQX \D>D YHG] F@X! VQDWQP $].\ F $¾PH\ F YHG]DÒP LW L6ZLW!
12.94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere
of (human) power, and beyond the sphere of (human) comprehension; that is a certain fact.
\D YHGEDÛD! 6PW\DH \D] F ND] F NefÐ\! VYD5V WD LQ OD! ¾H7\ WPDH LQÑD LK WD! 6PWD!
12.95. All those traditions (smriti) and those despicable systems of philosophy, which are not based on the
Veda, produce no reward after death; for they are declared to be founded on Darkness.
7S 1WH &\Y1WH F \D1\WDH $1\DLQ NDLQ LFW WD1\YD5jDLONW\D LQ OD1\QWDLQ F
12.96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and
false, because they are of modern date.
FDWXY5^\ ¥\DH ODHND] F7YDU] F $ÍPD! SZN{ 8W 9\ LY \ F VY YHGDW ¾LV;\LW
12.97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally
known by means of the Veda.
]%G! 6S]5] F ÈS F UVDH J1[] F S P! YHGDG{ #Y ¾V8\1WH ¾V8LWU{ JX> NP5W!
12.98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is)
through the (Vedic rites, which in this respect are) secondary acts.
LE LW5 VY5 8WDLQ YHG]DÒ VQDWQP W6PDG{ #WW SU P1\H \W M1WDHU{ $6\ VD[QP
12.99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme, which is the
means of (securing happiness to) these creatures.
VHQDS7\ F UD-\ F G^IQHW7YP #Y F VY5ODHNDL[S7\ F YHG]DÒLYG{ $K5LW

12.100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he
(only) deserves who knows the Veda-science.
\ZD MDW EODH YLÙU{ GK7\D²D5Q $LS ²bPDQ WZD GKLW YHG`! NP5M GDH P $D7PQ!
12.101. As a fire that has gained strength consumes even trees full of sap, even so he who knows the Veda
burns out the taint of his soul which arises from (evil) acts.
YHG]DÒDZ5W£Y`DH \¥ W¥ $ÍPH YVQ K #Y ODHNH LWÑQ V ÂÚ 8\D\ N/SWH
12.102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes
even while abiding in this world, fit for the union with Brahman.
$`HB\DH €L1ZQ! ÍHÑD €L1ZB\DH [DLU>DH YUD! [DLUB\DH `DLQQ! ÍHÑD `DLQB\DH 9\YVDL\Q!
12.103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who
remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more
distinguished than those who (only) remember (the words), men who follow (the teaching of the texts) surpass
those who (merely) know (their meaning).
WSDH LY D F LY¾6\ LQ!ÍH\VNU SUP WSVD LNL/E KL1W LY \D $PWP $ÌXWH
12.104. Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by
austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.
¾7\@ F $QXPDQ F ]DÒ F LYLY[D $JPP ¥\ VXLYLGW ND\ [P5]XL­P $ ,3VWD
12.105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the
tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to
the sacred law.
$D [P5 SGH] F YHG]DÒ $LYUDHL[QD \V WNH5>
$QXV[¢H V [P YHG Q WU!
12.106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the
body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore.
Q(!ÍH\VP G NP5 \ZD LGWP $]H W! PDQY6\ $6\ ]DÒ6\ UK6\P SLG=\WH
12.107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret
portion of these Institutes, proclaimed by Manu, will be taught.
$Q $DÅDWH X [PH5
X NZ 6\DG{ LW FHG{ YHW \ L]ÐD ÂDÚ>D Â8\X! V [P5! 6\DG{ $]LW!
12.108. If it be asked how it should be with respect to (points of) the law which have not been (specially)
mentioned, (the answer is), ’that which Brahmanas (who are) Sishtas propound, shall doubtlessly have legal
(force).’
[PH5>
$L[JWDH \(V WX YHG! V SLUEK>! WH L]ÐD ÂDÚ>D `H\D! ÍXLW ¾7\@KHWY!
12.109. Those Brahmanas must be considered as Sishtas who, in accordance with the sacred law, have studied
the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the
revealed texts.

G] $YUD YD SLU [P SLUN/S\HW ¥< $YUD YD $LS Y¢6ZD W [P Q LYFDO\HW
12.110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their
prescribed occupations, declares to be law, the legal (force of) that one must not dispute.
¥(LY DH KHWXNV WN,5 Q(Ç‹DH [P5SD4N! ¥\] F $ÍLP>! S8YH5
SLU W 6\DG{ G] $YUD
12.111. Three persons who each know one of the three principal Vedas, a logician, a Mimamsaka, one who
knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first three
orders shall constitute a (legal) assembly, consisting of at least ten members.
?*YHGLYG{ \MXLY5G{ F VDPYHGLYG{ #Y F ¥< $YUD SLU G{ `H\D [P5V]\LQ>5\H
12.112. One who knows the Rig-veda, one who knows the Yagur-veda, and one who knows the Sama-veda,
shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful
points of law.
#NDH $LS YHGLYG{ [P \ 9\Y6\HG{ L´MDH¢P! V LY`H\! SUDH [PDH5
Q $`DQDP LGWDH $\XW(!
12.113. Even that which one Brahmana versed in the Veda declares to be law, must be considered (to have)
supreme legal (force, but) not that which is proclaimed by myriads of ignorant men.
$ÊWDQDP $P·D>D MDLWPD¥ SM,LYQDP VKÔ]! VPHWDQD SLU £Y Q LY WH
12.114. Even if thousands of Brahmanas, who have not fulfilled their sacred duties, are unacquainted with the
Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the sacred
law).
\ YGL1W WPDH 8WD P8RD5 [P5P $WL´G! W7SDS ]W[D 87YD W´‹‡Q $QXJ›LW
12.115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his
duty), falls, increased a hundredfold, on those who propound it.
#WG{ YDH $L LKW VY LQ!ÍH\VNU SUP $6PDG{ $¾&\XWDH LY¾! ¾D½DHLW SUPD JLWP
12.116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brahmana
who does not fall off from that obtains the most excellent state.
#Y V JYDQ GHYDH ODHNDQD LKWND0\\D [P56\ SUP JXÛ PP G VY5P ‹YDQ
12.117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most
excellent secret of the sacred law.
VY5P $D7PLQ VS=\HW VW F $VW F VPDLKW! VY ÛD7PLQ VS=\Q Q $[PH5
NeÇWH PQ!
12.118. Let (every Brahmana), concentrating his mind, fully recognise in the Self all things, both the real and
the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness.
$D7PD #Y GHYWD! VYD5! VY5P $D7P1\YL6ZWP $D7PD LK MQ\7\H D NP5\DHJ ]U,LU>DP
12.119. The Self alone is the multitude of the gods, the universe rests on the Self; for the Self produces the
connexion of these embodied (spirits) with actions.

R VLQYH]\HW RH X FHÐQ 6S]5QH $LQOP SL‹ fÐ DH! SU WHM! ÓHKH $SDH JD F P8LW5 X
12.120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as identical with
the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his
sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his
body);
PQLV 1¨ LG]! ÍDH¥H ‘D1WH LY >X EOH KUP YD&\L” LP¥P 7VJH5
¾MQH F ¾MDSLWP
12.121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of
hearing, on Vishnu as one with his (power of) motion, on Hara as the same with his strength, on Agni (Fire) as
identical with his speech, on Mitra as identical with his excretions, and on Pragapati as one with his organ of
generation.
¾]DLVWDU VYH5
DP $>,\DVP $>DHU{ $LS Ç.P $ 6Y½[,J0\ LY DW W SXÇ SUP
12.122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than
small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep (-like abstraction).
#WP #NH YG17\L” PQXP $1\H ¾MDSLWP 1²P #NH SUH ¾D>P $SUH ÂÚ ]DÏWP
12.123. Some call him Agni (Fire), others Manu, the Lord of creatures, others Indra, others the vital air, and
again others eternal Brahman.
# VYD5L> 8WDLQ S L U{ 9\D3\ P8LW5L ! M1P YL­ @\(U{ LQ7\ VVDU\LW F‘YW
12.124. He pervades all created beings in the five forms, and constantly makes them, by means of birth, growth
and decay, revolve like the wheels (of a chariot).
#Y \! VY5 8WH X S=\7\D7PDQP $D7PQD V VY5VPWDP #7\ ÂÚ $B\HLW SU SGP
12.125. He who thus recognises the Self through the Self in all created beings, becomes equal (-minded)
towards all, and enters the highest state, Brahman.
7\HWQ PDQY ]DÒ JX¾DH‹ S4Q L´M! Y7\DFDUYDQ LQ7\ \ZD ÐD ¾D½X\DG{ JLWP
12.126. A twice-born man who recites these Institutes, revealed by Manu, will be always virtuous in conduct,
and will reach whatever condition he desires.
VPD» PDQY [P5]DÒP