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मनु-स्मृतिः       manu-smṛtiḥ - chapter-5

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श्रुत्वैतान ऋषयो धर्मान स्नातकस्य यथौदितान ।
इदमूचुर्महात्मानमनलप्रभवं भृगुम ॥१॥
1. śrutvaitān ṛṣayo dharmān snātakasya yathauditān ,
idamūcurmahātmānamanalaprabhavaṁ bhṛgum.
1. śrutvaitān ṛṣayo dharmān snātakasya yathauditān
idamūcurmahātmānamanalaprabhavaṃ bhr̥guma
1. Having heard these ordinances and injunctions (dharma) concerning a student (snātaka) as prescribed, these sages spoke to the great-souled Bhrigu, who was born from fire.
एवं यथोक्तं विप्राणां स्वधर्ममनुतिष्ठताम ।
कथं मृत्युः प्रभवति वेदशास्त्रविदां प्रभो ॥२॥
2. evaṁ yathoktaṁ viprāṇāṁ svadharmamanutiṣṭhatām ,
kathaṁ mṛtyuḥ prabhavati vedaśāstravidāṁ prabho.
2. evaṃ yathoktaṃ viprāṇāṃ svadharmamanutiṣṭhatāma
kathaṃ mr̥tyuḥ prabhavati vedaśāstravidāṃ prabho
2. O Lord, how does death arise for these twice-born ones (vipra) who are well-versed in the Vedas and scriptures, and who are diligently following their own duties (svadharma) as described?
स तानुवाच धर्मात्मा महर्षीन मानवो भृगुः ।
श्रूयतां येन दोषेण मृत्युर्विप्रान जिघांसति ॥३॥
3. sa tānuvāca dharmātmā maharṣīn mānavo bhṛguḥ ,
śrūyatāṁ yena doṣeṇa mṛtyurviprān jighāṁsati.
3. sa tānuvāca dharmātmā maharṣīna mānavo bhr̥guḥ
śrūyatāṃ yena doṣeṇa mr̥tyurvipro jighānsati
3. That righteous one (dharmātmā), Mānavo Bhrigu, the great sage, said to them: 'Listen, for what fault does death desire to slay the Brahmins?'
अनभ्यासेन वेदानामाचारस्य च वर्जनात ।
आलस्यादन्नदोषाच्च मृत्युर्विप्राञ्जिघांसति ॥४॥
4. anabhyāsena vedānāmācārasya ca varjanāt ,
ālasyādannadoṣācca mṛtyurviprāñjighāṁsati.
4. anabhyāsena vedānāmācārasya ca varjanāt
ālasyādannadoṣācca mr̥tyurvipro jighānsati
4. Death desires to slay the Brahmins due to the non-practice of the Vedas, the abandonment of good conduct, laziness, and faults in food.
लशुनं गृञ्जनं चैव पलाण्डुं कवकानि च ।
अभक्ष्याणि द्विजातीनाममेध्यप्रभवानि च ॥५॥
5. laśunaṁ gṛñjanaṁ caiva palāṇḍuṁ kavakāni ca ,
abhakṣyāṇi dvijātīnāmamedhyaprabhavāni ca.
5. laśunaṃ gṛñjanaṃ caiva palāṇḍuṃ kavakāni
ca abhakyāṇi dvijātīnāmamedyaprabhavāni ca
5. Garlic, onions, and also leeks and mushrooms should not be eaten by twice-born individuals, nor anything produced from impure sources.
लोहितान वृक्षनिर्यासान वृश्चनप्रभवांस्तथा ।
शेलुं गव्यं च पेयूषं प्रयत्नेन विवर्जयेत ॥६॥
6. lohitān vṛkṣaniryāsān vṛścanaprabhavāṁstathā ,
śeluṁ gavyaṁ ca peyūṣaṁ prayatnena vivarjayet.
6. lohitān vr̥kṣaniryāsān vr̥ścjanaprabhavāmstathā
śeluṃ gāvyaṃ ca peyūṣaṃ prayatnena vivarjayeta
6. Juices and extracts from trees, and what comes from scorpions, also whey (śelu), milk from a cow that has calved (gavya), and colostrum (peyūṣa) should be carefully avoided.
वृथा कृसरसंयावं पायसापूपमेव च ।
अनुपाकृतमांसानि देवान्नानि हवींषि च ॥७॥
7. vṛthā kṛsarasaṁyāvaṁ pāyasāpūpameva ca ,
anupākṛtamāṁsāni devānnāni havīṁṣi ca.
7. vr̥thā kr̥sarasaṃyāvaṃ pāyasāpūpam eva ca
anupākr̥tamāṃsāni devānnāni havīm̐ṣi ca
7. Stale rice or wheat preparations (krsarasamyava), milk-rice (pāyasa), cakes (pūpa), and uncooked meats, as well as food meant for gods (devānna) or offerings (havīmṣi), are also to be avoided.
अनिर्दशाया गोः क्षीरमौष्ट्रमैकशफं तथा ।
आविकं संधिनीक्षीरं विवत्सायाश्च गोः पयः ॥८॥
8. anirdaśāyā goḥ kṣīramauṣṭramaikaśaphaṁ tathā ,
āvikaṁ saṁdhinīkṣīraṁ vivatsāyāśca goḥ payaḥ.
8. anirdaśāyā goḥ kṣīram auṣṭram aikaśaphaṃ tathā
āvikaṃ sandhinīkṣīraṃ vivatsāyāśca goḥ payaḥ
8. Milk from a cow that has not calved for ten days (anirdaśāyā goḥ kṣīra), camel milk (auṣṭra), milk from a single-hoofed animal (aikashapha), milk from a sheep (āvika), milk from a newly delivered cow (sandhinīkṣīra), and milk from a cow that has lost its calf (vivatsāyāḥ goḥ payaḥ) should be avoided.
आरण्यानां च सर्वेषां मृगाणां माहिषं विना ।
स्त्रीक्षीरं चैव वर्ज्यानि सर्वशुक्तानि चैव हि ॥९॥
9. āraṇyānāṁ ca sarveṣāṁ mṛgāṇāṁ māhiṣaṁ vinā ,
strīkṣīraṁ caiva varjyāni sarvaśuktāni caiva hi.
9. araṇyānāṃ ca sarveṣāṃ mṛgāṇāṃ māhiṣaṃ vinā
strīkṣīraṃ caiva varjyāni sarvaśuktāni caiva hi
9. araṇyānāṃ ca sarveṣāṃ mṛgāṇāṃ māhiṣaṃ vinā
strīkṣīraṃ caiva varjyāni sarvaśuktāni caiva hi
9. All wild animals (araṇyānāṃ) and deer (mṛgāṇāṃ), except for the buffalo (māhiṣaṃ), are forbidden. Similarly, women's milk (strīkṣīraṃ) and all sour substances (sarvaśuktāni) are also prohibited.
दधि भक्ष्यं च शुक्तेषु सर्वं च दधिसंभवम ।
यानि चैवाभिषूयन्ते पुष्पमूलफलैः शुभैः ॥१०॥
10. dadhi bhakṣyaṁ ca śukteṣu sarvaṁ ca dadhisaṁbhavam ,
yāni caivābhiṣūyante puṣpamūlaphalaiḥ śubhaiḥ.
10. dadhi bhakṣyaṃ ca śukteṣu sarvaṃ ca dadhisambhavaṃ
yāni caiva abhiṣūyante puṣpamūlaphalaiḥ śubhaiḥ
10. dadhi ca śukteṣu bhakṣyaṃ sarvaṃ ca dadhisambhavaṃ
yāni puṣpamūlaphalaiḥ śubhaiḥ caiva abhiṣūyante
10. Yogurt (dadhi) is edible, as are all sour things (śukteṣu) and everything produced from yogurt (dadhisambhavaṃ). Also permissible are those desirable (śubhaiḥ) flowers (puṣpa), roots (mūla), and fruits (phala) that are pressed or extracted (abhiṣūyante).
क्रव्यादान शकुनान सर्वान्तथा ग्रामनिवासिनः ।
अनिर्दिष्टांश्चेकशफान टिट्टिभं च विवर्जयेत ॥११॥
11. kravyādān śakunān sarvāntathā grāmanivāsinaḥ ,
anirdiṣṭāṁścekaśaphān ṭiṭṭibhaṁ ca vivarjayet.
11. kravyāda śakuna sarvān tathā grāmanivāsinaḥ
anirdiṣṭāṃ ca ekaśaphān ṭiṭṭibhaṃ ca vivarjayet
11. kravyāda śakuna sarvān tathā grāmanivāsinaḥ ca
ekaśaphān ṭiṭṭibhaṃ ca anirdiṣṭāṃ vivarjayet
11. Carnivorous creatures (kravyāda) and birds (śakuna), as well as all village-dwelling creatures (grāmanivāsinaḥ), and those not specifically mentioned (anirdiṣṭāṃ), hedgehog (ekaśaphān), and the lapwing (ṭiṭṭibhaṃ), should be avoided (vivarjayet).
कलविङ्कं प्लवं हंसं चक्राह्वं ग्रामकुक्कुटम ।
सारसं रज्जुवालं च दात्यूहं शुकसारिके ॥१२॥
12. kalaviṅkaṁ plavaṁ haṁsaṁ cakrāhvaṁ grāmakukkuṭam ,
sārasaṁ rajjuvālaṁ ca dātyūhaṁ śukasārike.
12. kalaviṅkaṃ plavaṃ haṃsaṃ cakrāhvaṃ grāmakukkuṭaṃ
sarasaṃ rajjvalaṃ ca dātyūhaṃ śukasarike
12. kalaviṅkaṃ plavaṃ haṃsaṃ cakrāhvaṃ grāmakukkuṭaṃ
sarasaṃ rajjvalaṃ ca dātyūhaṃ śukasarike
12. The kalavinka (small singing bird), plava (aquatic bird), hamsa (swan/goose), cakrahva (Brahminy duck), village chicken (grāmakukkuṭa), sarasa (crane), rajjvala, datyūha, and the parrot (śukasārike), are forbidden.
प्रतुदाञ्जालपादांश्च कोयष्टिनखविष्किरान ।
निमज्जतश्च मत्स्यादान सौनं वल्लूरमेव च ॥१३॥
13. pratudāñjālapādāṁśca koyaṣṭinakhaviṣkirān ,
nimajjataśca matsyādān saunaṁ vallūrameva ca.
13. pratudāñjālapādāṃśca koyoṣṭinakhaviṣkirān
nimajjataśca matsyādān saunaṃ vallūrameva ca
13. And those that peck at seeds, those with webbed feet, those that dig with their nails, the diving fish-eaters, the dog-faced, and the dried flesh.
बकं चैव बलाकां च काकोलं खञ्जरीटकम ।
मत्स्यादान विड्वराहांश्च मत्स्यानेव च सर्वशः ॥१४॥
14. bakaṁ caiva balākāṁ ca kākolaṁ khañjarīṭakam ,
matsyādān viḍvarāhāṁśca matsyāneva ca sarvaśaḥ.
14. bakaṃ caiva balākaṃ ca kākolaṃ khañjarīṭakam
matsyādān viḍvarāhāṃśca matsyāneva ca sarvaśaḥ
14. And the crane, the heron, the cormorant, the wagtail, the fish-eaters, the dung-fowlers, and indeed all fish.
यो यस्य मांसमश्नाति स तन्मांसाद उच्यते ।
मत्स्यादः सर्वमांसादस्तस्मान मत्स्यान विवर्जयेत ॥१५॥
15. yo yasya māṁsamaśnāti sa tanmāṁsāda ucyate ,
matsyādaḥ sarvamāṁsādastasmān matsyān vivarjayet.
15. yo yasya māṃśamaśnāti sa tanmāṃsāda ucyate
matsyādaḥ sarvamāṃsādas tasmān matsyān vivarjayeta
15. Whoever eats the flesh of another is called a consumer of that flesh. The fish-eater is a consumer of all flesh; therefore, one should avoid fish.
पाठीनरोहितावाद्यौ नियुक्तौ हव्यकव्ययोः ।
राजीवान सिंहतुण्डाश्च सशल्काश्चैव सर्वशः ॥१६॥
16. pāṭhīnarohitāvādyau niyuktau havyakavyayoḥ ,
rājīvān siṁhatuṇḍāśca saśalkāścaiva sarvaśaḥ.
16. pāṭhīnarohitāvādyau niyuktau havyakavyayaḥ
rājīvān siṃhatuṇḍāśca saśalkāścaiva sarvaśaḥ
16. The pāṭhīna and rohita fish are prescribed for offerings (havyakavya). Also rājīva, siṃhatuṇḍa, and all scaled fish.
न भक्षयेदेकचरानज्ञातांश्च मृगद्विजान ।
भक्ष्येष्वपि समुद्दिष्टान सर्वान पञ्चनखांस्तथा ॥१७॥
17. na bhakṣayedekacarānajñātāṁśca mṛgadvijān ,
bhakṣyeṣvapi samuddiṣṭān sarvān pañcanakhāṁstathā.
17. na bhakṣayede kacaranajñātāṁś ca mṛgadvijān
bhakṣyeṣv api samuddīṣṭān sarvān pañcanakhāṁs tathā
17. na bhakṣayet ekacaran ajñātāṁś ca mṛgadvijān
bhakṣyeṣv api samuddīṣṭān sarvān pañcanakhāṁs tathā
17. One should not eat animals that live alone, unknown animals, wild animals, and birds. Likewise, all five-nailed animals that are specified as edible should also not be eaten.
श्वाविधं शल्यकं गोधां खड्गकूर्मशशांस्तथा ।
भक्ष्यान पञ्चनखेष्वाहुरनुष्ट्रांश्चैकतोदतः ॥१८॥
18. śvāvidhaṁ śalyakaṁ godhāṁ khaḍgakūrmaśaśāṁstathā ,
bhakṣyān pañcanakheṣvāhuranuṣṭrāṁścaikatodataḥ.
18. śvāvidhaṁ śalyakaṁ godhāṁ khaḍgakūrmaśaśāṁs tathā
bhakṣyān pañcanakheṣvāhur anuṣṭrāṁś ca ekato dataḥ
18. śvāvidhaṁ śalyakaṁ godhāṁ khaḍgakūrmaśaśāṁs tathā
pañcanakheṣu anuṣṭrāṁś ca ekato dataḥ bhakṣyān āhuḥ
18. Porcupines, hedgehogs, large lizards, pangolins, turtles, hares, and camels are named among the five-nailed animals.
छत्राकं विड्वराहं च लशुनं ग्रामकुक्कुटम ।
पलाण्डुं गृञ्जनं चैव मत्या जग्ध्वा पतेद द्विजः ॥१९॥
19. chatrākaṁ viḍvarāhaṁ ca laśunaṁ grāmakukkuṭam ,
palāṇḍuṁ gṛñjanaṁ caiva matyā jagdhvā pated dvijaḥ.
19. chatrakaṁ viḍvarāhaṁ ca laśunaṁ grāmakukkuṭam
palāṇḍuṁ gṛñjanaṁ caiva matyā jagdhvā pated dvijaḥ
19. chatrakaṁ viḍvarāhaṁ ca laśunaṁ grāmakukkuṭam
palāṇḍuṁ gṛñjanaṁ caiva matyā jagdhvā dvijaḥ patet
19. A twice-born person (Brahmin) falls from their status if they knowingly eat mushrooms, wild boar, garlic, a village chicken, onions, or leeks.
अमत्यैतानि षड जग्ध्वा कृच्छ्रं सान्तपनं चरेत ।
यतिचान्द्रायाणं वाऽपि शेषेषूपवसेदहः ॥२०॥
20. amatyaitāni ṣaḍ jagdhvā kṛcchraṁ sāntapanaṁ caret ,
yaticāndrāyāṇaṁ vā'pi śeṣeṣūpavasedahaḥ.
20. amatyaitāni ṣaḍ jagdhvā kṛcchraṁ sāntapanaṁ
caret yaticāndrāyaṇaṁ vā api śeṣeṣūpavasedad ahaḥ
20. amatyā etāni ṣaḍ jagdhvā kṛcchraṁ sāntapanaṁ
caret vā api yaticāndrāyaṇaṁ śeṣeṣu ahaḥ upavased
20. After unknowingly eating these six items, one should perform the kṛcchra (penance) of sāntapana. Alternatively, for the remaining items, one should observe a fast for a day, or perform the yati-cāndrāyaṇa penance.
संवत्सरस्यैकमपि चरेत कृच्छ्रं द्विजोत्तमः ।
अज्ञातभुक्तशुद्ध्यर्थं ज्ञातस्य तु विशेषतः ॥२१॥
21. saṁvatsarasyaikamapi caret kṛcchraṁ dvijottamaḥ ,
ajñātabhuktaśuddhyarthaṁ jñātasya tu viśeṣataḥ.
21. saṃvatsarasya ekam api caret kṛcchram dvijottamaḥ
ajñātabhuktaśuddhyarthaṃ jñātasya tu viśeṣataḥ
21. dvijottamaḥ saṃvatsarasya ekam api ajñātabhuktaśuddhyarthaṃ
jñātasya tu viśeṣataḥ kṛcchram caret
21. A twice-born (dvija) person of the highest order should observe a difficult penance (kṛcchra) for one year, for the purification of food eaten unknowingly, and especially for food eaten knowingly.
यज्ञार्थं ब्राह्मणैर्वध्याः प्रशस्ता मृगपक्षिणः ।
भृत्यानां चैव वृत्त्यर्थमगस्त्यो ह्याचरत पुरा ॥२२॥
22. yajñārthaṁ brāhmaṇairvadhyāḥ praśastā mṛgapakṣiṇaḥ ,
bhṛtyānāṁ caiva vṛttyarthamagastyo hyācarat purā.
22. yajñārthaṃ brāhmaṇairvadhyāḥ praśastā mṛgapakṣiṇaḥ
bhṛtyānāṃ ca eva vṛttyartham agastyaḥ hi ācarat purā
22. brāhmaṇaiḥ mṛgapakṣiṇaḥ yajñārthaṃ vṛttyartham
bhṛtyānāṃ ca eva praśastāḥ agastyaḥ hi purā ācarat
22. For the purpose of Vedic rituals (yajña), deer and birds were considered suitable to be killed by Brahmins, and also for the livelihood of servants. Agastya indeed practiced this in ancient times.
बभूवुर्हि पुरोडाशा भक्ष्याणां मृगपक्षिणाम ।
पुराणेष्वपि यज्ञेषु ब्रह्मक्षत्रसवेषु च ॥२३॥
23. babhūvurhi puroḍāśā bhakṣyāṇāṁ mṛgapakṣiṇām ,
purāṇeṣvapi yajñeṣu brahmakṣatrasaveṣu ca.
23. babhūvur hi purōḍāśā bhakṣyāṇāṃ mṛgapakṣiṇām
purāṇeṣu api yajñeṣu brahmakṣatrasaveṣu ca
23. hi purāṇeṣu api yajñeṣu brahmakṣatrasaveṣu
ca mṛgapakṣiṇām bhakṣyāṇāṃ purōḍāśā babhūvuḥ
23. Indeed, for the Vedic rituals (yajña) described in the Puranas, and even in the Brahma-Kshatra sacrifices, the flesh of deer and birds became offerings.
यत किं चित स्नेहसंयुक्तं भक्ष्यं भोज्यमगर्हितम ।
तत पर्युषितमप्याद्यं हविःशेषं च यद भवेत ॥२४॥
24. yat kiṁ cit snehasaṁyuktaṁ bhakṣyaṁ bhojyamagarhitam ,
tat paryuṣitamapyādyaṁ haviḥśeṣaṁ ca yad bhavet.
24. yata kiṃ cit snehasaṃyuktaṃ bhakṣyaṃ bhojyamagarhitam
tat paryuṣitam api ādyam haviḥśeṣaṃ ca yat bhavet
24. yata kiṃ cit snehasaṃyuktaṃ bhakṣyaṃ bhojyam agarhitam
yat haviḥśeṣaṃ ca paryuṣitam api ādyam bhavet
24. Anything edible or drinkable that is not objectionable, even if stale, may be consumed, as may be the remainder of an offering (haviḥśeṣa).
चिरस्थितमपि त्वाद्यमस्नेहाक्तं द्विजातिभिः ।
यवगोधूमजं सर्वं पयसश्चैव विक्रिया ॥२५॥
25. cirasthitamapi tvādyamasnehāktaṁ dvijātibhiḥ ,
yavagodhūmajaṁ sarvaṁ payasaścaiva vikriyā.
25. cirasthitamapi tvādyamasnehāktaṃ dvijātiabhiḥ
| yavagodhūmajaṃ sarvaṃ payasaścaiva vikriyā
25. Even if it has been kept for a long time and is mixed with ghee, all that is made from barley, wheat, and milk products is forbidden to be eaten by the twice-born.
एतदुक्तं द्विजातीनां भक्ष्याभक्ष्यमशेषतः ।
मांसस्यातः प्रवक्ष्यामि विधिं भक्षणवर्जने ॥२६॥
26. etaduktaṁ dvijātīnāṁ bhakṣyābhakṣyamaśeṣataḥ ,
māṁsasyātaḥ pravakṣyāmi vidhiṁ bhakṣaṇavarjane.
26. etaduktaṃ dvijātīnāṃ bhakṣyābhakṣyam aśeṣataḥ |
māṃsasyātaḥ pravakṣyāmi vidhiṃ bhakṣaṇavarjane
26. This has been stated regarding what is permissible and impermissible for the twice-born (dvija) to eat, in its entirety. Therefore, I will now describe the rules regarding the consumption and avoidance of meat.
प्रोक्षितं भक्षयेन मांसं ब्राह्मणानां च काम्यया ।
यथाविधि नियुक्तस्तु प्राणानामेव चात्यये ॥२७॥
27. prokṣitaṁ bhakṣayen māṁsaṁ brāhmaṇānāṁ ca kāmyayā ,
yathāvidhi niyuktastu prāṇānāmeva cātyaye.
27. prokṣitaṃ bhakṣayen māṃsaṃ brāhmaṇānāṃ ca
kāmyayā yathāvidhi niyuktastu prāṇānāmeva cātyaye
27. He may eat meat that has been sprinkled (with water for purification), and meat desired by Brahmins, if he is appointed to do so according to the rules, or in times of extreme distress.
प्राणस्यान्नमिदं सर्वं प्रजापतिरकल्पयत ।
स्थावरं जङ्गमं चैव सर्वं प्राणस्य भोजनम ॥२८॥
28. prāṇasyānnamidaṁ sarvaṁ prajāpatirakalpayat ,
sthāvaraṁ jaṅgamaṁ caiva sarvaṁ prāṇasya bhojanam.
28. prāṇasyānnamiadaṃ sarvaṃ prajāpatirakalpayat
sthāvaraṃ jaṅgamaṃ caiva sarvaṃ prāṇasya bhojanam
28. The lord of creatures (Prajapati) ordained all this food for the sake of life (prāṇa); all that is stationary and all that is moving is food for life (prāṇa).
चराणामन्नमचरा दंष्ट्रिणामप्यदंष्ट्रिणः ।
अहस्ताश्च सहस्तानां शूराणां चैव भीरवः ॥२९॥
29. carāṇāmannamacarā daṁṣṭriṇāmapyadaṁṣṭriṇaḥ ,
ahastāśca sahastānāṁ śūrāṇāṁ caiva bhīravaḥ.
29. carāṇāmamacará daṃṣṭriṇāmapyadāṃṣṭriṇaḥ
ahastāśca sahastānāṃ śūrāṇāṃ caiva bhīravaḥ
29. The immobile are food for the moving; the toothless for the toothed; the arm-less for the armed; the timid for the brave.
नात्ता दुष्यत्यदन्नाद्यान प्राणिनोऽहन्यऽहन्यपि ।
धात्रैव सृष्टा ह्याद्याश्च प्राणिनोऽत्तार एव च ॥३०॥
30. nāttā duṣyatyadannādyān prāṇino'hany'hanyapi ,
dhātraiva sṛṣṭā hyādyāśca prāṇino'ttāra eva ca.
30. nāttā duṣyatyadannādyaān prāṇino'hany'ahanyapi
dhātraiva sṛṣṭā hyādyāśca prāṇino'ttāras eva ca
30. The eater is not blamed for eating the eatable, even if it happens daily; for beings (prāṇinaḥ) and eaters (attāras) were created by the Creator (dhātrā) himself.
यज्ञाय जग्धिर्मांसस्येत्येष दैवो विधिः स्मृतः ।
अतोऽन्यथा प्रवृत्तिस्तु राक्षसो विधिरुच्यते ॥३१॥
31. yajñāya jagdhirmāṁsasyetyeṣa daivo vidhiḥ smṛtaḥ ,
ato'nyathā pravṛttistu rākṣaso vidhirucyate.
31. yajñāya jagdhiḥ māṃsasya ity eṣa daivaḥ vidhiḥ smṛtaḥ
ataḥ anyathā pravṛttiḥ tu rākṣasaḥ vidhiḥ ucyate
31. yajñāya māṃsasya jagdhiḥ iti eṣaḥ daivaḥ vidhiḥ smṛtaḥ
ataḥ anyathā tu pravṛttiḥ rākṣasaḥ vidhiḥ ucyate
31. Consuming meat for Vedic ritual (yajña) is known as the divine method. Acting otherwise is called the demonic method.
क्रीत्वा स्वयं वाऽप्युत्पाद्य परोपकृतमेव वा ।
देवान पितॄंश्चार्चयित्वा खादन मांसं न दुष्यति ॥३२॥
32. krītvā svayaṁ vā'pyutpādya paropakṛtameva vā ,
devān pitṝṁścārcayitvā khādan māṁsaṁ na duṣyati.
32. krītvā svayam vā api utpādya paropakṛtam eva vā
devān pitṛn ca ardayitvā khādan māṃsam na duṣyati
32. svayam krītvā vā api paropakṛtam eva vā utpādya
devān ca pitṛn ca ardayitvā māṃsam khādan na duṣyati
32. Whether bought, produced by oneself, or obtained by the effort of others, after honoring the gods and ancestors, eating meat does not cause impurity.
नाद्यादविधिना मांसं विधिज्ञोऽनापदि द्विजः ।
जग्ध्वा ह्यविधिना मांसं प्रेतस्तैरद्यतेऽवशः ॥३३॥
33. nādyādavidhinā māṁsaṁ vidhijño'nāpadi dvijaḥ ,
jagdhvā hyavidhinā māṁsaṁ pretastairadyate'vaśaḥ.
33. na adyāt avidinā māṃsam vidhijñaḥ anāpadi dvijaḥ
jagdhvā hi avidinā māṃsam pretaḥ taiḥ adyate avaśaḥ
33. anāpadi vidhijñaḥ dvijaḥ avidinā māṃsam na adyāt hi
avidinā māṃsam jagdhvā avaśaḥ taiḥ pretaḥ adyate
33. A twice-born (dvija) who knows the rules should not eat meat without following the prescribed method, unless in times of distress. Having eaten meat improperly, one is eaten by those beings (the meat) in the next life, helpless.
न तादृशं भवत्येनो मृगहन्तुर्धनार्थिनः ।
यादृशं भवति प्रेत्य वृथामांसानि खादतः ॥३४॥
34. na tādṛśaṁ bhavatyeno mṛgahanturdhanārthinaḥ ,
yādṛśaṁ bhavati pretya vṛthāmāṁsāni khādataḥ.
34. na tāṛśam bhavaty enaḥ mṛgahantuḥ dhanārthinaḥ
yādṛśam bhavati pretya vṛthā māṃsāni khādtaḥ
34. mṛgahantuḥ dhanārthinaḥ enaḥ yādṛśam na bhavati
tāṛśam pretya vṛthā māṃsāni khādtaḥ bhavati
34. The sin is not as great for a hunter who seeks wealth as it is for one who eats meat unnecessarily after death.
नियुक्तस्तु यथान्यायं यो मांसं नात्ति मानवः ।
स प्रेत्य पशुतां याति संभवानेकविंशतिम ॥३५॥
35. niyuktastu yathānyāyaṁ yo māṁsaṁ nātti mānavaḥ ,
sa pretya paśutāṁ yāti saṁbhavānekaviṁśatim.
35. niyuktaḥ tu yathānyāyam yaḥ māṃsam nātti mānavaḥ
saḥ pretya paśutām yāti saṃbhavān ekavimśatim
35. A person who, when appointed, does not eat meat according to established custom, attains the state of an animal for twenty-one births after death.
असंस्कृतान पशून मन्त्रैर्नाद्याद विप्रः कदा चन ।
मन्त्रैस्तु संस्कृतानद्यात्शाश्वतं विधिमास्थितः ॥३६॥
36. asaṁskṛtān paśūn mantrairnādyād vipraḥ kadā cana ,
mantraistu saṁskṛtānadyātśāśvataṁ vidhimāsthitaḥ.
36. asaṃskṛtān paśūn mantraiḥ na adyāt vipraḥ kadā cana
mantraiḥ tu saṃskṛtān adyāt śāśvatam vidhim āsthitaḥ
36. A twice-born person should never eat unpurified animals with Vedic formulas; but one may eat those purified by Vedic formulas, adhering to the eternal practice.
कुर्याद घृतपशुं सङ्गे कुर्यात पिष्टपशुं तथा ।
न त्वेव तु वृथा हन्तुं पशुमिच्छेत कदा चन ॥३७॥
37. kuryād ghṛtapaśuṁ saṅge kuryāt piṣṭapaśuṁ tathā ,
na tveva tu vṛthā hantuṁ paśumicchet kadā cana.
37. kuryāt ghṛta paśum saṅge kuryāt piṣṭa paśum tathā
na tu eva tu vṛthā hantum paśum icchet kadā cana
37. One may prepare a "ghee-animal" or a "flour-animal" when associating with others; but one should never desire to kill an animal in vain.
यावन्ति पशुरोमाणि तावत्कृत्वो ह मारणम ।
वृथापशुघ्नः प्राप्नोति प्रेत्य जन्मनि जन्मनि ॥३८॥
38. yāvanti paśuromāṇi tāvatkṛtvo ha māraṇam ,
vṛthāpaśughnaḥ prāpnoti pretya janmani janmani.
38. yāvanti paśu romāṇi tāvat kṛtvaḥ ha māraṇam
vṛthā paśughnaḥ prāpnoti pretya janmani janmani
38. As many hairs as an animal has, that many times does one who kills an animal in vain attain death in life after life.
यज्ञार्थं पशवः सृष्टाः स्वयमेव स्वयंभुवा ।
यज्ञोऽस्य भूत्यै सर्वस्य तस्माद यज्ञे वधोऽवधः ॥३९॥
39. yajñārthaṁ paśavaḥ sṛṣṭāḥ svayameva svayaṁbhuvā ,
yajño'sya bhūtyai sarvasya tasmād yajñe vadho'vadhaḥ.
39. yajñārthaṃ paśavaḥ sṛṣṭāḥ svayam eva svayaṃbhu vā |
yajño 'sya bhūtyai sarvasya tasmād yajñe vadho 'vadhaḥ
39. svayaṃbhu vā svayam eva yajñārthaṃ paśavaḥ sṛṣṭāḥ asya
sarvasya bhūtyai yajñaḥ tasmāt yajñe vadhaḥ avadhaḥ
39. For the purpose of Vedic ritual (yajña), animals were created by the self-existent one himself. The Vedic ritual (yajña) is for the prosperity of all. Therefore, the killing in a Vedic ritual (yajña) is not considered actual killing.
ओषध्यः पशवो वृक्षास्तिर्यञ्चः पक्षिणस्तथा ।
यज्ञार्थं निधनं प्राप्ताः प्राप्नुवन्त्युत्सृतीः पुनः ॥४०॥
40. oṣadhyaḥ paśavo vṛkṣāstiryañcaḥ pakṣiṇastathā ,
yajñārthaṁ nidhanaṁ prāptāḥ prāpnuvantyutsṛtīḥ punaḥ.
40. oṣadhyaḥ paśavo vṛkṣāḥ tiryañcaḥ pakṣiṇaḥ tathā |
yajñārthaṃ nidhanaṃ prāptāḥ prāpnuvanti utsṛtīḥ punaḥ
40. oṣadhyaḥ paśavaḥ vṛkṣāḥ tiryañcaḥ pakṣiṇaḥ tathā
yajñārthaṃ nidhanaṃ prāptāḥ punaḥ utsṛtīḥ prāpnuvanti
40. Herbs, animals, trees, animals moving on the earth, and birds also, having met their end for the sake of Vedic ritual (yajña), obtain release again.
मधुपर्के च यज्ञे च पितृदैवतकर्मणि ।
अत्रैव पशवो हिंस्या नान्यत्रैत्यब्रवीन मनुः ॥४१॥
41. madhuparke ca yajñe ca pitṛdaivatakarmaṇi ,
atraiva paśavo hiṁsyā nānyatraityabravīn manuḥ.
41. madhuparke ca yajñe ca pitṛdaivata karmaṇi | atra
eva paśavaḥ hiṃsyā na anyatra ity abrāvīt manuḥ
41. madhuparke ca yajñe ca pitṛdaivata karmaṇi atra
eva paśavaḥ hiṃsyā manuḥ ity abrāvīt na anyatra
41. In madhuparka, in Vedic ritual (yajña), and in rites for ancestors and gods, animals may be killed only here; not elsewhere, thus said Manu.
एष्वर्थेषु पशून हिंसन वेदतत्त्वार्थविद द्विजः ।
आत्मानं च पशुं चैव गमयत्युत्तमं गतिम ॥४२॥
42. eṣvartheṣu paśūn hiṁsan vedatattvārthavid dvijaḥ ,
ātmānaṁ ca paśuṁ caiva gamayatyuttamaṁ gatim.
42. eṣu artheṣu paśūn hiṃsan vedatatva arthavida dvijaḥ
| ātmānaṃ ca paśuṃ ca eva gamayati uttamam gatim
42. vedatatva arthavida dvijaḥ eṣu artheṣu paśūn hiṃsan
ātmānaṃ ca paśuṃ ca eva uttamam gatim gamayati
42. In these contexts, the twice-born (dvija) who understands the truth of the Veda, by killing animals, leads himself and the animal to the highest state.
गृहे गुरावरण्ये वा निवसन्नात्मवान द्विजः ।
नावेदविहितां हिंसामापद्यपि समाचरेत ॥४३॥
43. gṛhe gurāvaraṇye vā nivasannātmavān dvijaḥ ,
nāvedavihitāṁ hiṁsāmāpadyapi samācaret.
43. gṛhe gurāvaraṇye vā nivasanātmavān dvijaḥ
na aveda vihitāṃ hiṃsām āpady api samācaret
43. Whether living at home, in the forest, or in a forest hermitage, the self-controlled twice-born (dvija) should not cause harm that is not prescribed by the Vedas, even in times of distress.
या वेदविहिता हिंसा नियताऽस्मिंश्चराचरे ।
अहिंसामेव तां विद्याद वेदाद धर्मो हि निर्बभौ ॥४४॥
44. yā vedavihitā hiṁsā niyatā'smiṁścarācare ,
ahiṁsāmeva tāṁ vidyād vedād dharmo hi nirbabhau.
44. yā veda vihitā hiṃsā niyatā asmin caram acare
ahiṃsām eva tāṃ vidyāt vedāt dharmaḥ hi nirbabhaḥ
44. That harm which is prescribed by the Vedas and is regulated in this moving and non-moving world, one should understand that as non-harm (ahiṃsā), for dharma (essential nature) indeed emanated from the Vedas.
योऽहिंसकानि भूतानि हिनस्त्यात्मसुखैच्छया ।
स जीवांश्च मृतश्चैव न क्व चित सुखमेधते ॥४५॥
45. yo'hiṁsakāni bhūtāni hinastyātmasukhaicchayā ,
sa jīvāṁśca mṛtaścaiva na kva cit sukhamedhate.
45. yaḥ ahiṃsakāni bhūtāni hinasti ātmasukh ai cchayā
saḥ jīvān ca mṛtaḥ ca eva na kva cit sukham edhate
45. He who harms beings that do not cause harm, out of a desire for his own pleasure, that person, whether alive or dead, never attains happiness.
यो बन्धनवधक्लेशान प्राणिनां न चिकीर्षति ।
स सर्वस्य हितप्रेप्सुः सुखमत्यन्तमश्नुते ॥४६॥
46. yo bandhanavadhakleśān prāṇināṁ na cikīrṣati ,
sa sarvasya hitaprepsuḥ sukhamatyantamaśnute.
46. yaḥ bandhana vadha kleśān prāṇinām na cikīrṣati
saḥ sarvasya hita prepsuḥ sukham atyantam aśnute
46. He who does not wish to inflict upon living beings the suffering of bondage and death, being desirous of the welfare of all, attains supreme happiness.
यद ध्यायति यत कुरुते रतिं बध्नाति यत्र च ।
तदवाप्नोत्ययत्नेन यो हिनस्ति न किं चन ॥४७॥
47. yad dhyāyati yat kurute ratiṁ badhnāti yatra ca ,
tadavāpnotyayatnena yo hinasti na kiṁ cana.
47. yat dhyāyati yat kurute ratiṃ bandhnāti yatra ca
tad avāpnoti ayatnena yaḥ hiṃsati na kiṃ cana
47. Whatever one contemplates, whatever one does with attachment, and wherever one binds oneself with affection, one attains that without effort, if one harms nothing.
नाकृत्वा प्राणिनां हिंसां मांसमुत्पद्यते क्व चित ।
न च प्राणिवधः स्वर्ग्यस्तस्मान मांसं विवर्जयेत ॥४८॥
48. nākṛtvā prāṇināṁ hiṁsāṁ māṁsamutpadyate kva cit ,
na ca prāṇivadhaḥ svargyastasmān māṁsaṁ vivarjayet.
48. na akṛtvā prāṇinām hiṃsām māṃsam utpadyate kva cit
na ca prāṇivadhaḥ svargyaḥ tasmāt māṃsam vivarjayeta
48. Without causing injury to living beings, meat is not produced anywhere. Furthermore, the killing of living beings is not conducive to heavenly results; therefore, one should abstain from eating meat.
समुत्पत्तिं च मांसस्य वधबन्धौ च देहिनाम ।
प्रसमीक्ष्य निवर्तेत सर्वमांसस्य भक्षणात ॥४९॥
49. samutpattiṁ ca māṁsasya vadhabandhau ca dehinām ,
prasamīkṣya nivarteta sarvamāṁsasya bhakṣaṇāt.
49. samutpattim ca māṃsasya vadhabandhau ca dehinām
prasamīkṣya nivarteata sarvamāṃsasya bhakṣaṇāt
49. Considering the origin of meat, and the killing and binding of living beings, one should refrain from the consumption of all meat.
न भक्षयति यो मांसं विधिं हित्वा पिशाचवत ।
न लोके प्रियतां याति व्याधिभिश्च न पीड्यते ॥५०॥
50. na bhakṣayati yo māṁsaṁ vidhiṁ hitvā piśācavat ,
na loke priyatāṁ yāti vyādhibhiśca na pīḍyate.
50. na bhakṣayati yaḥ māṃsam vidhim hitvā piśācavat
na loke priyatām yāti vyādhibhiś ca na pīḍyate
50. He who does not eat meat, abandoning the prescribed way and acting like a demon, does not become beloved in the world, nor is he afflicted by diseases.
अनुमन्ता विशसिता निहन्ता क्रयविक्रयी ।
संस्कर्ता चोपहर्ता च खादकश्चेति घातकाः ॥५१॥
51. anumantā viśasitā nihantā krayavikrayī ,
saṁskartā copahartā ca khādakaśceti ghātakāḥ.
51. anumantā viśasitā nihantā krayavikrayī
saṃskartā copahartā ca khādakaśceti ghātakāḥ
51. Those who permit, butcher, kill, buy, sell, prepare, offer, or eat [meat] are considered executioners.
स्वमांसं परमांसेन यो वर्धयितुमिच्छति ।
अनभ्यर्च्य पितॄन देवांस्ततोऽन्यो नास्त्यपुण्यकृत ॥५२॥
52. svamāṁsaṁ paramāṁsena yo vardhayitumicchati ,
anabhyarcya pitṝn devāṁstato'nyo nāstyapuṇyakṛt.
52. svamāṃsaṃ paramāṃsena yo vardhayitumicchati anabhryarcya pitṛn devāṃs tato.
anyo nāstyapuṇyakṛt
52. Whoever desires to increase their own flesh by means of another's flesh, without honoring the ancestors (pitṛ) and the gods (deva), there is no sinner greater than that person.
वर्षे वर्षेऽश्वमेधेन यो यजेत शतं समाः ।
मांसानि च न खादेद यस्तयोः पुण्यफलं समम ॥५३॥
53. varṣe varṣe'śvamedhena yo yajeta śataṁ samāḥ ,
māṁsāni ca na khāded yastayoḥ puṇyaphalaṁ samam.
53. varṣe varṣe.
aśvamedhena yo yajeta śataṃ samāḥ māṃsāni ca na khāded yastayoḥ puṇyaphalaṃ samam
53. Whoever performs the horse sacrifice (aśvamedha) for a hundred years, and does not eat meat, obtains equal merit.
फलमूलाशनैर्मेध्यैर्मुन्यन्नानां च भोजनैः ।
न तत फलमवाप्नोति यत्मांसपरिवर्जनात ॥५४॥
54. phalamūlāśanairmedhyairmunyannānāṁ ca bhojanaiḥ ,
na tat phalamavāpnoti yatmāṁsaparivarjanāt.
54. phalamūlāśanairmedhyairmunyannānāṃ ca bhojanaiḥ
na tat phalatamavāpnoti yammāṃsaparivarjanāt
54. The fruit obtained from eating pure fruits and roots, and the food of ascetics (muni), is not equal to the merit gained by abstaining from meat.
मां स भक्षयिताऽमुत्र यस्य मांसमिहाद म्यहम ।
एतत्मांसस्य मांसत्वं प्रवदन्ति मनीषिणः ॥५५॥
55. māṁ sa bhakṣayitā'mutra yasya māṁsamihād myaham ,
etatmāṁsasya māṁsatvaṁ pravadanti manīṣiṇaḥ.
55. māṃ sa bhakṣayitā amutra yasya māṃsam ihādam aham
etāt māṃsasya māṃsatvam pravadanti manīṣiṇaḥ
55. yasya māṃsam aham ihādam saḥ amutra māṃ bhakṣayitā
pravadanti manīṣiṇaḥ etāt māṃsasya māṃsatvam
55. He who eats my flesh here will be eaten by me in the next world. The wise explain that this is the true meaning of flesh (māṃsa).
न मांसभक्षणे दोषो न मद्ये न च मैथुने ।
प्रवृत्तिरेषा भूतानां निवृत्तिस्तु महाफला ॥५६॥
56. na māṁsabhakṣaṇe doṣo na madye na ca maithune ,
pravṛttireṣā bhūtānāṁ nivṛttistu mahāphalā.
56. na māṃsabhakṣaṇe doṣaḥ na madye na ca maithune
pravṛttiḥ eṣā bhūtānāṃ nivṛttiḥ tu mahāphalā
56. eṣā bhūtānāṃ pravṛttiḥ māṃsabhakṣaṇe doṣaḥ na asti,
madye na asti,
maithune ca na asti tu nivṛttiḥ mahāphalā
56. There is no fault in eating meat, nor in drinking alcohol, nor in sexual intercourse. This is the natural tendency of beings; restraint from these brings great reward.
प्रेतशुद्धिं प्रवक्ष्यामि द्रव्यशुद्धिं तथैव च ।
चतुर्णामपि वर्णानां यथावदनुपूर्वशः ॥५७॥
57. pretaśuddhiṁ pravakṣyāmi dravyaśuddhiṁ tathaiva ca ,
caturṇāmapi varṇānāṁ yathāvadanupūrvaśaḥ.
57. pretaśuddhiṃ pravakṣyāmi dravyaśuddhiṃ tathaiva
ca caturṇām api varṇānāṃ yathāvad anupūrvaśaḥ
57. aham caturṇām api varṇānām yathāvad anupūrvaśaḥ
pretaśuddhiṃ dravyaśuddhiṃ ca tathaiva pravakṣyāmi
57. I shall explain the purification of the dead, and likewise the purification of materials, in due order for all four social classes (varnas).
दन्तजातेऽनुजाते च कृतचूडे च संस्थिते ।
अशुद्धा बान्धवाः सर्वे सूतके च तथौच्यते ॥५८॥
58. dantajāte'nujāte ca kṛtacūḍe ca saṁsthite ,
aśuddhā bāndhavāḥ sarve sūtake ca tathaucyate.
58. dantajāte anujāte ca kṛtacūḍe ca saṃsthitē
aśuddhā bāndhavāḥ sarve sūtake ca tathā ucyate
58. dantajāte,
anujāte,
kṛtacūḍe,
saṃsthitē ca tathā sūtake bāndhavāḥ sarve aśuddhā ucyate
58. Relatives are considered impure during the impurity (sūtakā) following the cutting of teeth (dantajāte), after they have cut teeth (anujāte), after the tonsure ceremony (kṛtacūḍe), and after a person has settled (saṃsthitē, i.e., died).
दशाहं शावमाशौचं सपिण्डेषु विधीयते ।
अर्वाक सञ्चयनादस्थ्नां त्र्यहमेकाहमेव वा ॥५९॥
59. daśāhaṁ śāvamāśaucaṁ sapiṇḍeṣu vidhīyate ,
arvāk sañcayanādasthnāṁ tryahamekāhameva vā.
59. daśāhaṃ śāvamāśaucaṃ sapiṇḍeṣu vidhīyate |
arvāk sañcayanādhasnāṃ tryahamekāhameva vā
59. For relatives within seven degrees of kinship (sapiṇḍa), impurity lasting for ten days is prescribed in the case of a death. Before the collection of bones, it is for three days or even for one day.
सपिण्डता तु पुरुषे सप्तमे विनिवर्तते ।
समानोदकभावस्तु जन्मनाम्नोरवेदने ॥६०॥
60. sapiṇḍatā tu puruṣe saptame vinivartate ,
samānodakabhāvastu janmanāmnoravedane.
60. sapiṇḍatā tu puruṣe saptame vinivartate
| samānodakabhāvas tu janmanāmnoravedane
60. The relationship of sapiṇḍa (sharing common funeral cakes) ceases with the seventh person in the male line. The relationship of samānodaka (sharing common water offerings) ceases when birth and name are unknown.
यथैदं शावमाशौचं सपिण्डेषु विधीयते ।
जननेऽप्येवमेव स्यात्निपुणं शुद्धिमिच्छताम ॥६१॥
61. yathaidaṁ śāvamāśaucaṁ sapiṇḍeṣu vidhīyate ,
janane'pyevameva syātnipuṇaṁ śuddhimicchatām.
61. yathaidaṃ śāvamāśaucaṃ sapiṇḍeṣu vidhīyate |
jananepyevameva syānnipuṇaṃ śuddhimicchāmtām
61. Just as this impurity (āśauca) related to a death (śāva) is prescribed for relatives (sapiṇḍa), so also it should be for childbirth, for those who desire thorough purification.
सर्वेषां शावमाशौचं मातापित्रोस्तु सूतकम ।
सूतकं मातुरेव स्यादुपस्पृश्य पिता शुचिः ॥६२॥
62. sarveṣāṁ śāvamāśaucaṁ mātāpitrostu sūtakam ,
sūtakaṁ mātureva syādupaspṛśya pitā śuciḥ.
62. sarveṣāṃ śāvamāśaucaṃ mātāpitrostu sūtakama
| sūtakaṃ māturēva syādupasparśya pitā śuciḥ
62. For all, impurity (āśauca) related to death is for ten days. For parents, it is natal impurity (sūtakama). Natal impurity belongs to the mother alone; the father becomes pure after a ritual purification (upasṛśya).
निरस्य तु पुमांशुक्रमुपस्पृस्यैव शुध्यति ।
बैजिकादभिसंबन्धादनुरुन्ध्यादघं त्र्यहम ॥६३॥
63. nirasya tu pumāṁśukramupaspṛsyaiva śudhyati ,
baijikādabhisaṁbandhādanurundhyādaghaṁ tryaham.
63. irasya tu pumāṃśukram upasprisya eva śudhyati
baijikāt abhisambandhāt anurundhyāt agham tryaham
63. tu pumāṃśukram irasya eva upasprisya śudhyati
baijikāt abhisambandhāt agham anurundhyāt tryaham
63. A man purifies himself by expelling semen and then touching water. From the connection with the seed (baijika), one incurs sin for three days.
अह्ना चैकेन रात्र्या च त्रिरात्रैरेव च त्रिभिः ।
शवस्पृशो विशुध्यन्ति त्र्यहादुदकदायिनः ॥६४॥
64. ahnā caikena rātryā ca trirātraireva ca tribhiḥ ,
śavaspṛśo viśudhyanti tryahādudakadāyinaḥ.
64. ahnā ca ekena rātryā ca trirātraiḥ eva ca tribhiḥ
śavaspṛśaḥ viśudhyanti tryahāt udakadāyinaḥ
64. ca ekena ahnā ca rātryā ca eva trirātraiḥ ca
tribhiḥ śavaspṛśaḥ viśudhyanti tryahāt udakadāyinaḥ
64. Those who touch a corpse purify themselves in one day and one night, or in three days and three nights. Those who give water (to the deceased) purify themselves after three days.
गुरोः प्रेतस्य शिष्यस्तु पितृमेधं समाचरन ।
प्रेतहारैः समं तत्र दशरात्रेण शुध्यति ॥६५॥
65. guroḥ pretasya śiṣyastu pitṛmedhaṁ samācaran ,
pretahāraiḥ samaṁ tatra daśarātreṇa śudhyati.
65. guroḥ pretasya śiṣyas tu pitṛmedham samācaran
| pretahāraiḥ samam tatra daśarātreṇa śudhyati
65. tu śiṣyaḥ pretaḥ gurōḥ pitṛmedham samācaran
tatra pretahāraiḥ samam daśarātreṇa śudhyati
65. A disciple performing the funeral rites for a deceased preceptor (guru) purifies himself along with the bier-bearers within ten days.
रात्रिभिर्मासतुल्याभिर्गर्भस्रावे विशुध्यति ।
रजस्युपरते साध्वी स्नानेन स्त्री रजस्वला ॥६६॥
66. rātribhirmāsatulyābhirgarbhasrāve viśudhyati ,
rajasyuparate sādhvī snānena strī rajasvalā.
66. rātrībhiḥ māsatulyābhiḥ garbhaseāve viśudhyati
rajasya uparate sādhvī snānena strī rajasvalā
66. garbhasrāve māsatulyābhiḥ rātrībhiḥ viśudhyati
rajasya uparate sādhvī strī snānena rajasvalā
66. In case of miscarriage, one becomes pure after nights equal to a month [i.e., 30 nights]. A virtuous woman who has had her period becomes pure by bathing after the cessation of menstruation.
नृणामकृतचूडानां विशुद्धिर्नैशिकी स्मृता ।
निर्वृत्तचूडकानां तु त्रिरात्रात्शुद्धिरिष्यते ॥६७॥
67. nṛṇāmakṛtacūḍānāṁ viśuddhirnaiśikī smṛtā ,
nirvṛttacūḍakānāṁ tu trirātrātśuddhiriṣyate.
67. nṛṇām akṛta cūḍānām viśuddhiḥ naiśikī smṛtā
nirvṛtta cūḍakānām tu trirātrāt śuddhiḥ iṣyate
67. naiśikī viśuddhiḥ nṛṇām akṛta cūḍānām smṛtā tu
nirvṛtta cūḍakānām śuddhiḥ trirātrāt iṣyate
67. For people who have not undergone the tonsure ritual (cūḍākaraṇa), purification is considered to be achieved by the night of the death. However, for those who have completed the tonsure ritual, purification is expected after three nights.
ऊनद्विवार्षिकं प्रेतं निदध्युर्बान्धवा बहिः ।
अलङ्कृत्य शुचौ भूमावस्थिसञ्चयनाद ऋते ॥६८॥
68. ūnadvivārṣikaṁ pretaṁ nidadhyurbāndhavā bahiḥ ,
alaṅkṛtya śucau bhūmāvasthisañcayanād ṛte.
68. ūna dvivārṣikam pretaṃ nidadhuyuḥ bāndhavā bahiḥ
alaṅkṛtya śucau bhūmau asthi sañcayanaf ṛte
68. bāndhavā ūna dvivārṣikam pretaṃ śucau bhūmau
alaṅkṛtya bahiḥ nidadhuyuḥ asthi sañcayanaf ṛte
68. The relatives should place the corpse of a child under two years of age outside the house, after adorning it and placing it on pure ground, but without collecting the bones.
नास्य कार्योऽग्निसंस्कारो न च कार्यौदकक्रिया ।
अरण्ये काष्ठवत त्यक्त्वा क्षपेयुस्त्र्यहमेव तु ॥६९॥
69. nāsya kāryo'gnisaṁskāro na ca kāryaudakakriyā ,
araṇye kāṣṭhavat tyaktvā kṣapeyustryahameva tu.
69. na asya kāryaḥ agni saṃskāraḥ na ca kārya udakakriyā
araṇye kāṣṭha vat tyaktvā kṣapeyuḥ triyham eva tu
69. asya agni saṃskāraḥ na kāryaḥ ca udakakriyā na
araṇye kāṣṭha vat tyaktvā triyham eva tu kṣapeyuḥ
69. For him, no cremation rite (agnisaṃskāra) is to be performed, nor any water-offering rites (udakakriyā). Abandoning him in the forest like a log of wood, they should pass three days.
नात्रिवर्षस्य कर्तव्या बान्धवैरुदकक्रिया ।
जातदन्तस्य वा कुर्युर्नाम्नि वाऽपि कृते सति ॥७०॥
70. nātrivarṣasya kartavyā bāndhavairudakakriyā ,
jātadantasya vā kuryurnāmni vā'pi kṛte sati.
70. na atrivarṣasya kartavyā bāndhavaiḥ udakakriyā
jāta dantasya vā kuryuḥ nāmni vā api kṛte sati
70. bāndhavaiḥ atrivarṣasya udakakriyā na kartavyā
vā jāta dantasya vā nāmni kṛte sati api kuryuḥ
70. For a child under three years of age, water-offering rites (udakakriyā) are not to be performed by relatives. They may perform them for a child who has erupted teeth, or when the name has been given.
सब्रह्मचारिण्येकाहमतीते क्षपणं स्मृतम ।
जन्मन्येकौदकानां तु त्रिरात्रात्शुद्धिरिष्यते ॥७१॥
71. sabrahmacāriṇyekāhamatīte kṣapaṇaṁ smṛtam ,
janmanyekaudakānāṁ tu trirātrātśuddhiriṣyate.
71. sa brahmapāṇye kam atīte kṣapaṇam smṛtam
janmani ekodakānām tu trirātrāt śuddhiḥ iṣyate
71. For one who was a fellow student of the deceased, purity is attained after one day, after the expiration of one day. But for those who offer one-year oblations (ekodaka), purification is desired after three days.
स्त्रीणामसंस्कृतानां तु त्र्यहात्शुध्यन्ति बान्धवाः ।
यथौक्तेनैव कल्पेन शुध्यन्ति तु सनाभयः ॥७२॥
72. strīṇāmasaṁskṛtānāṁ tu tryahātśudhyanti bāndhavāḥ ,
yathauktenaiva kalpena śudhyanti tu sanābhayaḥ.
72. strīṇām asaṃskṛtānām tu tryahāt śudhyanti bāndhavāḥ
yathā auktena eva kalpena śudhyanti tu sanābhayaḥ
72. For unmarried women (who are not yet initiated into sacred rites), their relatives become pure after three days. But their own kinsmen (sanabhayaḥ) become pure according to the same prescribed method.
अक्षारलवणान्नाः स्युर्निमज्जेयुश्च ते त्र्यहम ।
मांसाशनं च नाश्नीयुः शयीरंश्च पृथक क्षितौ ॥७३॥
73. akṣāralavaṇānnāḥ syurnimajjeyuśca te tryaham ,
māṁsāśanaṁ ca nāśnīyuḥ śayīraṁśca pṛthak kṣitau.
73. a kṣāra lavaṇa annāḥ syuḥ nimajjeyuḥ ca te tryaham
māṃsāśanam ca na aśnīyuḥ śayīran ca pṛthak kṣitau
73. They should eat food without salt and should immerse themselves (in water) for three days. They should not eat meat and should sleep separately on the ground.
संनिधावेष वै कल्पः शावाशौचस्य कीर्तितः ।
असंनिधावयं ज्ञेयो विधिः संबन्धिबान्धवैः ॥७४॥
74. saṁnidhāveṣa vai kalpaḥ śāvāśaucasya kīrtitaḥ ,
asaṁnidhāvayaṁ jñeyo vidhiḥ saṁbandhibāndhavaiḥ.
74. sannidhau eṣa vai kalpaḥ śava āśaucasya kīrtitaḥ
asaṃnidau ayam jñeyaḥ vidhiḥ sambandhi bāndhavaiḥ
74. This rule (kalpaḥ) is declared to be applicable when the corpse (śava) is present (sannidhau). When the corpse is not present (asannidhau), this procedure is to be known by the relatives of the deceased.
विगतं तु विदेशस्थं शृणुयाद यो ह्यनिर्दशम ।
यत्शेषं दशरात्रस्य तावदेवाशुचिर्भवेत ॥७५॥
75. vigataṁ tu videśasthaṁ śṛṇuyād yo hyanirdaśam ,
yatśeṣaṁ daśarātrasya tāvadevāśucirbhavet.
75. vigatam tu videśastham śṛṇuyād yo hyanirdaśam
yatśeṣaṃ daśarātrasya tāvadevāśucirbhavet
75. yo vigatam tu videśastham hyanirdaśam śṛṇuyāt
yatśeṣaṃ daśarātrasya tāvadeva āśucir bhavet
75. If one hears about the death of a relative who is abroad and the event is less than ten days old, one becomes impure for the remaining period of those ten days.
अतिक्रान्ते दशाहे च त्रिरात्रमशुचिर्भवेत ।
संवत्सरे व्यतीते तु स्पृष्ट्वैवापो विशुध्यति ॥७६॥
76. atikrānte daśāhe ca trirātramaśucirbhavet ,
saṁvatsare vyatīte tu spṛṣṭvaivāpo viśudhyati.
76. atikrānte daśāhe ca trirātramāśucirbhavet
saṃvatsare vyatīte tu spṛṣṭvaivāpo viśudhyati
76. daśāhe atikrānte ca trirātram āśucir bhavet
saṃvatsare vyatīte tu spṛṣṭvā eva āpaḥ viśudhyati
76. If ten days have already passed, one becomes impure for three nights. If a year has passed, one becomes pure by just touching water.
निर्दशं ज्ञातिमरणं श्रुत्वा पुत्रस्य जन्म च ।
सवासा जलमाप्लुत्य शुद्धो भवति मानवः ॥७७॥
77. nirdaśaṁ jñātimaraṇaṁ śrutvā putrasya janma ca ,
savāsā jalamāplutya śuddho bhavati mānavaḥ.
77. nirdaśaṃ jñātimaraṇaṃ śrutvā putrasya janma
ca savāsā jalamāplutya śuddho bhavati mānavaḥ
77. jñātimaraṇaṃ nirdaśaṃ śrutvā putrasya janma ca
mānavaḥ savāsā jalam āplutya śuddho bhavati
77. Upon hearing of the death of a relative within ten days, or the birth of a son, a person becomes pure after bathing in water with their clothes on.
बाले देशान्तरस्थे च पृथक्पिण्डे च संस्थिते ।
सवासा जलमाप्लुत्य सद्य एव विशुध्यति ॥७८॥
78. bāle deśāntarasthe ca pṛthakpiṇḍe ca saṁsthite ,
savāsā jalamāplutya sadya eva viśudhyati.
78. bāle deśāntarasthē ca pṛthakpiṇḍe ca saṃsthitē
savāsā jalamāplutya sadya eva viśudhyati
78. bāle deśāntarasthē ca pṛthakpiṇḍe saṃsthitē ca
mānavaḥ savāsā jalam āplutya sadya eva viśudhyati
78. If a child is abroad, or if a relative has died (requiring separate funeral rites), a person becomes pure immediately by bathing in water with their clothes on.
अन्तर्दशाहे स्यातां चेत पुनर्मरणजन्मनी ।
तावत स्यादशुचिर्विप्रो यावत तत स्यादनिर्दशम ॥७९॥
79. antardaśāhe syātāṁ cet punarmaraṇajanmanī ,
tāvat syādaśucirvipro yāvat tat syādanirdaśam.
79. antaḥdaśāhe syātāṃ cet punarmaraṇajanmanī tāvat
syād aśucir vipraḥ yāvat tataḥ syāt anirdaśam
79. If within ten days there is a subsequent death and birth, the Brahmin remains impure for that period, up to ten days.
त्रिरात्रमाहुराशौचमाचार्ये संस्थिते सति ।
तस्य पुत्रे च पत्न्यां च दिवारात्रमिति स्थितिः ॥८०॥
80. trirātramāhurāśaucamācārye saṁsthite sati ,
tasya putre ca patnyāṁ ca divārātramiti sthitiḥ.
80. trirātram āhur aśaucam ācārye saṃstite sati
tasya putre ca patnyāṃ ca divārātram iti sthitiḥ
80. They say that impurity lasts for three nights when the teacher passes away. For his son and wife, the duration is one day and one night.
श्रोत्रिये तूपसंपन्ने त्रिरात्रमशुचिर्भवेत ।
मातुले पक्षिणीं रात्रिं शिष्यर्त्विग्बान्धवेषु च ॥८१॥
81. śrotriye tūpasaṁpanne trirātramaśucirbhavet ,
mātule pakṣiṇīṁ rātriṁ śiṣyartvigbāndhaveṣu ca.
81. śrotriye tu asampanne trirātram aśucir bhavet
mātule pakṣiṇīṃ rātrim śiṣya rtviɡ bāndhaveṣu ca
81. If a learned Brahmin (śrotriya) passes away, one remains impure for three nights. In the case of an uncle, a disciple, a priest, or a relative, for one night (pakṣiṇī rātri) and a day.
प्रेते राजनि सज्योतिर्यस्य स्याद विषये स्थितः ।
अश्रोत्रिये त्वहः कृत्स्नमनूचाने तथा गुरौ ॥८२॥
82. prete rājani sajyotiryasya syād viṣaye sthitaḥ ,
aśrotriye tvahaḥ kṛtsnamanūcāne tathā gurau.
82. prete rājani sajyotiḥ yasya syāt viṣaye sthitaḥ
aśrotriye tu ahaḥ kṛtsnam anūcāne tathā gurau
82. If someone dies within the territory of a king who is a follower of the Vedic ritual (yajña), impurity lasts for the entire day. The same applies to a non-learned Brahmin (aśrotriya), a Vedic scholar (anūcāna), and a teacher (guru).
शुद्ध्येद विप्रो दशाहेन द्वादशाहेन भूमिपः ।
वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति ॥८३॥
83. śuddhyed vipro daśāhena dvādaśāhena bhūmipaḥ ,
vaiśyaḥ pañcadaśāhena śūdro māsena śudhyati.
83. śudhyed vipraḥ daśāhena dvādaśāhena bhūmipah
vaiśyaḥ pañcadaśāhena śūdro māsena śudhyati
83. A Brahmin becomes pure in ten days, a king in twelve days. A Vaisya becomes pure in fifteen days, and a Shudra in a month.
न वर्धयेदघाहानि प्रत्यूहेन्नाग्निषु क्रियाः ।
न च तत्कर्म कुर्वाणः सनाभ्योऽप्यशुचिर्भवेत ॥८४॥
84. na vardhayedaghāhāni pratyūhennāgniṣu kriyāḥ ,
na ca tatkarma kurvāṇaḥ sanābhyo'pyaśucirbhavet.
84. na vardhayed aghāhāni pratyūhenn agniṣu kriyāḥ
na ca tatkarma kurvāṇaḥ sanābhyo 'pyaśucirbhavet
84. One should not extend inauspicious days, nor obstruct rites in fires. And one performing that ritual should not become impure, even from relatives.
दिवाकीर्तिमुदक्यां च पतितं सूतिकां तथा ।
शवं तत्स्पृष्टिनं चैव स्पृष्ट्वा स्नानेन शुध्यति ॥८५॥
85. divākīrtimudakyāṁ ca patitaṁ sūtikāṁ tathā ,
śavaṁ tatspṛṣṭinaṁ caiva spṛṣṭvā snānena śudhyati.
85. divākīrtim udakyāṃ ca patitaṃ sūtikāṃ tathā
śavaṃ tatspṛṣṭinaṃ caiva spṛṣṭvā snānena śudhyati
85. One who has touched a woman during her menses, an outcaste, a lying-in woman, a corpse, or one who has touched them, becomes pure by bathing.
आचम्य प्रयतो नित्यं जपेदशुचिदर्शने ।
सौरान मन्त्रान यथोत्साहं पावमानीश्च शक्तितः ॥८६॥
86. ācamya prayato nityaṁ japedaśucidarśane ,
saurān mantrān yathotsāhaṁ pāvamānīśca śaktitaḥ.
86. ācamya prayataḥ nityaṃ japed aśucidarśane caurān
mantrān yathotsāhaṃ pāvamānīś ca śaktitaḥ
86. After performing ācamana (ritual sipping of water) and always being pure, one should recite the solar mantras and the purifying ones according to one's ability when an impure sight is encountered.
नारं स्पृष्ट्वाऽस्थि सस्नेहं स्नात्वा विप्रो विशुध्यति ।
आचम्यैव तु निःस्नेहं गामालभ्यार्कमीक्ष्य वा ॥८७॥
87. nāraṁ spṛṣṭvā'sthi sasnehaṁ snātvā vipro viśudhyati ,
ācamyaiva tu niḥsnehaṁ gāmālabhyārkamīkṣya vā.
87. nāram spṛṣṭvā asthi sasneham snātvā vipraḥ viśudhyati
ācamyā eva tu niḥsneham gām ālabhya arkam īkṣya vā
87. A twice-born person (vipra) becomes purified by touching ashes mixed with affection, bathing, or by sipping water with dry hands, touching a cow, or seeing the sun.
आदिष्टी नोदकं कुर्यादा व्रतस्य समापनात ।
समाप्ते तूदकं कृत्वा त्रिरात्रेणैव शुध्यति ॥८८॥
88. ādiṣṭī nodakaṁ kuryādā vratasya samāpanāt ,
samāpte tūdakaṁ kṛtvā trirātreṇaiva śudhyati.
88. ādiṣṭā no dadakam kuryāt ā vrata-sya samāpanāt
samāpte tu udakam kṛtvā tri-rātreṇa eva śudhyati
88. After being commanded, one should not offer water until the vow is completed. After its completion, having offered water, one becomes purified in three nights.
वृथासङ्करजातानां प्रव्रज्यासु च तिष्ठताम
आत्मनस्त्यागिनां चैव निवर्तेतोदकक्रिया ॥८९॥
89. vṛthāsaṅkarajātānāṁ pravrajyāsu ca tiṣṭhatām
ātmanastyāgināṁ caiva nivartetodakakriyā.
89. vṛthā-saṅkaraja-tānām pravrajyāsu ca tiṣṭhatām
ātmanaḥ tyāginām ca eva nivarteta udaka-kriyā
89. For those born of mixed castes, those who adopt the life of renunciation, and those who have renounced their self (ātman), the ritual of offering water ceases.
पाषण्डमाश्रितानां च चरन्तीनां च कामतः ।
गर्भभर्तृद्रुहां चैव सुरापीनां च योषिताम ॥९०॥
90. pāṣaṇḍamāśritānāṁ ca carantīnāṁ ca kāmataḥ ,
garbhabhartṛdruhāṁ caiva surāpīnāṁ ca yoṣitām.
90. pāṣaṇḍa-āśritānām ca carantīnām ca kāmataḥ
garbha-bhartṛ-druhām ca eva surā-pīnām ca yoṣitām
90. And for women who resort to heretics, who act according to their desires, who are unfaithful to their children and husbands, and who drink liquor.
आचार्यं स्वमुपाध्यायं पितरं मातरं गुरुम ।
निर्हृत्य तु व्रती प्रेतान्न व्रतेन वियुज्यते ॥९१॥
91. ācāryaṁ svamupādhyāyaṁ pitaraṁ mātaraṁ gurum ,
nirhṛtya tu vratī pretānna vratena viyujyate.
91. ācāryaṁ svam upādhyāyaṁ pitaraṁ mātaraṁ gurum
| nirhṛtya tu vratī pretān na vratena viyuñjate
91. tu vratī svam upādhyāyaṁ pitaraṁ mātaraṁ ācāryaṁ
gurum pretān nirhṛtya vratena na viyuñjate
91. Even after carrying out the (funeral rites for the) deceased teacher, one's own preceptor, father, mother, or guru, a person observing a vow (vrati) does not become separated from their vow.
दक्षिणेन मृतं शूद्रं पुरद्वारेण निर्हरेत ।
पश्चिमौत्तरपूर्वैस्तु यथायोगं द्विजन्मनः ॥९२॥
92. dakṣiṇena mṛtaṁ śūdraṁ puradvāreṇa nirharet ,
paścimauttarapūrvaistu yathāyogaṁ dvijanmanaḥ.
92. dakṣiṇena mṛtaṁ śūdraṁ puradvāreṇa nirhareta |
paścimottarapūrvaiḥ tu yathāyogaṁ dvijanmanaḥ
92. tu śūdraṁ mṛtaṁ dakṣiṇena puradvāreṇa nirhareta
paścimottarapūrvaiḥ dvijanmanaḥ yathāyogaṁ
92. A deceased śūdra should be carried out through the southern (gate). But twice-born individuals (dvijanaḥ) should be carried out through the western, northern, or eastern gates, as appropriate.
न राज्ञामघदोषोऽस्ति व्रतिनां न च सत्त्रिणाम ।
ऐन्द्रं स्थानमुपासीना ब्रह्मभूता हि ते सदा ॥९३॥
93. na rājñāmaghadoṣo'sti vratināṁ na ca sattriṇām ,
aindraṁ sthānamupāsīnā brahmabhūtā hi te sadā.
93. na rājñām aghadoṣo 'sti vrattinām na ca sattriṇām
| aindraṁ sthānam upāsīnā brahmabhūtā hi te sadā
93. asti na rājñām aghadoṣaḥ na ca vrattinām sattriṇām
hi te sadā aindraṁ sthānam upāsīnā brahmabhūtā
93. There is no sin or fault for kings (rājnām) and not for those who observe vows (vratinām) or for performers of sattra (sattriṇām). They constantly reside in the abode of Indra (aindram sthānam), having become (brahmabhūtā) Brahman.
राज्ञो महात्मिके स्थाने सद्यःशौचं विधीयते ।
प्रजानां परिरक्षार्थमासनं चात्र कारणम ॥९४॥
94. rājño mahātmike sthāne sadyaḥśaucaṁ vidhīyate ,
prajānāṁ parirakṣārthamāsanaṁ cātra kāraṇam.
94. rājñaḥ mahātmike sthāne sadyaḥ śaucaṁ vidhīyate
| prajānām parirakṣārtham āsanaṁ ca atra kāraṇam
94. vidhīyate ca atra kāraṇam āsanaṁ rājñaḥ mahātmike
sthāne sadyaḥ śaucaṁ prajānām parirakṣārtham
94. In the elevated position of a king (rājñaḥ), immediate purification (sadyahśaucam) is prescribed, and the seat (āsanam) is also the reason here, for the protection of the subjects (prajānām).
डिम्भाहवहतानां च विद्युता पार्थिवेन च ।
गोब्राह्मणस्य चेवार्थे यस्य चैच्छति पार्थिवः ॥९५॥
95. ḍimbhāhavahatānāṁ ca vidyutā pārthivena ca ,
gobrāhmaṇasya cevārthe yasya caicchati pārthivaḥ.
95. ḍimāhāvahatānāṃ ca vidyutā pārthivena ca |
gobārahmaṇasya cevārthe yasya caicchati pārthivaḥ
95. A king may also kill beings in a distressed state (or those struck by demons), by lightning, or by the king himself. He may also do so for the sake of cows and brahmins, or whenever the king desires.
सोमाग्न्यर्कानिलेन्द्राणां वित्ताप्पत्योर्यमस्य च ।
अष्टानां लोकपालानां वपुर्धारयते नृपः ॥९६॥
96. somāgnyarkānilendrāṇāṁ vittāppatyoryamasya ca ,
aṣṭānāṁ lokapālānāṁ vapurdhārayate nṛpaḥ.
96. somāgnarkānilendrāṇāṃ vittāpatyorayamasya ca
| aṣṭānāṃ lokapālānāṃ vapurdhārayate nṛpaḥ
96. The king bears the body of the eight guardians of the worlds: Soma (the Moon), Agni (Fire), Arka (Sun), Anila (Wind), Indra, Vitta (Kubera), Pata (Varuna), and Yama.
लोकेशाधिष्ठितो राजा नास्याशौचं विधीयते ।
शौचाशौचं हि मर्त्यानां लोकेभ्यः प्रभवाप्ययौ ॥९७॥
97. lokeśādhiṣṭhito rājā nāsyāśaucaṁ vidhīyate ,
śaucāśaucaṁ hi martyānāṁ lokebhyaḥ prabhavāpyayau.
97. lokeśādhiṣṭhito rājā nāsyaśaucaṃ vidhīyate |
śaucāśaucaṃ himartyānāṃ lokebhyaḥ prabhavāpyayau
97. Since the king is established by the guardians of the worlds, impurity is not prescribed for him. Purity and impurity for mortals arise from and return to the worlds.
उद्यतैराहवे शस्त्रैः क्षत्रधर्महतस्य च ।
सद्यः संतिष्ठते यज्ञस्तथाऽशौचमिति स्थितिः विप्रः शुध्यत्यपः 5 ॥९८॥
98. udyatairāhave śastraiḥ kṣatradharmahatasya ca ,
sadyaḥ saṁtiṣṭhate yajñastathā'śaucamiti sthitiḥ vipraḥ śudhyatyapaḥ 5.
98. udyatairāhave śastraiḥ kṣatradharmahatasya ca | sadyaḥ
saṃtiṣṭhate yajñasathāśocmiti sthitiḥ vipraḥ śudhyatyapaḥ
98. If a kshatriya dies in battle with weapons raised, his Vedic ritual (yajña) is immediately completed, and similarly, his period of impurity is considered to end. A brahmin, however, becomes purified by water.
एतद वोऽभिहितं शौचं सपिण्डेषु द्विजोत्तमाः ।
असपिण्डेषु सर्वेषु प्रेतशुद्धिं निबोधत ॥१००॥
100. etad vo'bhihitaṁ śaucaṁ sapiṇḍeṣu dvijottamāḥ ,
asapiṇḍeṣu sarveṣu pretaśuddhiṁ nibodhata.
100. etat vo abhihitam śaucam sapinḍeṣu dvi-jottamāḥ
asapinḍeṣu sarveṣu preta śuddhim nibodhata
100. etat vo abhihitam śaucam sapinḍeṣu dvi-jottamāḥ
asapinḍeṣu sarveṣu preta śuddhim nibodhata
100. This purification for relatives (sapinḍa) has been told to you, O best of the twice-born (dvi-jottama). Now, understand the purification for those who are not relatives (asapinḍa) and for all others.
असपिण्डं द्विजं प्रेतं विप्रो निर्हृत्य बन्धुवत ।
विशुध्यति त्रिरात्रेण मातुराप्तांश्च बान्धवान ॥१०१॥
101. asapiṇḍaṁ dvijaṁ pretaṁ vipro nirhṛtya bandhuvat ,
viśudhyati trirātreṇa māturāptāṁśca bāndhavān.
101. asapinḍam dvijam pretam vipraḥ nir-hṛtya bandhu-vat
viśudhyati tri-rātreṇa mātuḥ āptān ca bāndhavān
101. vipraḥ asapinḍam dvijam pretam bandhu-vat nir-hṛtya
tri-rātreṇa mātuḥ āptān ca bāndhavān viśudhyati
101. When a Brahmin (vipra) carries out the funeral rites for a deceased non-relative (asapinḍa) as if for a relative (bandhu), he becomes purified in three days, as do his mother's close relatives (mātur āptāḥ) and other kinsmen (bāndhavāḥ).
यद्यन्नमत्ति तेषां तु दशाहेनैव शुध्यति ।
अनदन्नन्नमह्नैव न चेत तस्मिन गृहे वसेत ॥१०२॥
102. yadyannamatti teṣāṁ tu daśāhenaiva śudhyati ,
anadannannamahnaiva na cet tasmin gṛhe vaset.
102. yat annam atti teṣām tu daś-āhena eva śudhyati
an-adan annam a-h-ena eva na cet tasmin gṛhe vaseta
102. yat teṣām annam atti tu daś-āhena eva śudhyati,
an-adan annam a-h-ena eva śudhyati,
na cet tasmin gṛhe vaseta
102. If he eats food from them (the non-relatives), he becomes purified in ten days. If he does not eat food, he is purified in one day. If he does not reside in that house, he is purified immediately.
अनुगम्येच्छया प्रेतं ज्ञातिमज्ञातिमेव च ।
स्नात्वा सचैलः स्पृष्ट्वाऽग्निं घृतं प्राश्य विशुध्यति ॥१०३॥
103. anugamyecchayā pretaṁ jñātimajñātimeva ca ,
snātvā sacailaḥ spṛṣṭvā'gniṁ ghṛtaṁ prāśya viśudhyati.
103. anu-gamya icchayā pretam jñātim ajñātim eva ca snātvā
sa-chailaḥ spṛṣṭvā agnim ghṛtam prāśya viśudhyati
103. icchayā pretam anu-gamya jñātim ajñātim eva ca,
snātvā sachailaḥ agnim spṛṣṭvā ghṛtam prāśya viśudhyati
103. Having followed the deceased (preta) according to one's desire, whether a relative (jñāti) or a non-relative (ajñāti), one becomes purified by bathing with clothes on (sachailaḥ), touching fire, and drinking ghee.
न विप्रं स्वेषु तिष्ठत्सु मृतं शूद्रेण नाययेत ।
अस्वर्ग्या ह्याहुतिः सा स्यात्शूद्रसंस्पर्शदूषिता ॥१०४॥
104. na vipraṁ sveṣu tiṣṭhatsu mṛtaṁ śūdreṇa nāyayet ,
asvargyā hyāhutiḥ sā syātśūdrasaṁsparśadūṣitā.
104. na vipram sveṣu tiṣṭhatsu mṛtam śūdreṇa nāyayet
asvargyā hy āhutiḥ sā syāt śūdra-saṃsparśa-dūṣitā
104. A deceased brahmin (vipra) should not be carried (nayayet) by a śūdra while others of his own kind are present. Such an offering (ahuti) would be considered non-heavenly (asvargya), as it is defiled by the touch of a śūdra.
ज्ञानं तपोऽग्निराहारो मृत्मनो वार्युपाञ्जनम ।
वायुः कर्मार्ककालौ च शुद्धेः कर्तॄणि देहिनाम ॥१०५॥
105. jñānaṁ tapo'gnirāhāro mṛtmano vāryupāñjanam ,
vāyuḥ karmārkakālau ca śuddheḥ kartṝṇi dehinām.
105. jñānam tapaḥ agniḥ āhārah mṛt manaḥ vāri-upāñjanam
vāyuḥ karma-arka-kālau ca śuddheḥ kartṛṇi dehinaam
105. Knowledge, austerity, fire, food, clay, mind, water, anointing, air, actions, the sun, and time - these are considered the purifiers (kartṛṇi) of embodied beings (dehinaḥ).
सर्वेषामेव शौचानामर्थशौचं परं स्मृतम ।
योऽर्थे शुचिर्हि स शुचिर्न मृद्वारिशुचिः शुचिः ॥१०६॥
106. sarveṣāmeva śaucānāmarthaśaucaṁ paraṁ smṛtam ,
yo'rthe śucirhi sa śucirna mṛdvāriśuciḥ śuciḥ.
106. sarveṣām eva śaucānām artha-śaucam param smṛtam yaḥ
arthe śuciḥ hi saḥ śuciḥ na mṛd-vāri-śuciḥ śuciḥ
106. Of all purifications (śaucānam), purity of wealth (arthaśaucam) is considered the highest (param). He who is pure in wealth (yo'rthe śuciḥ) is indeed pure (sa śuciḥ); one who is pure merely in clay and water (mṛdvāriśuciḥ) is not truly pure (na śuciḥ).
क्षान्त्या शुध्यन्ति विद्वांसो दानेनाकार्यकारिणः ।
प्रच्छन्नपापा जप्येन तपसा वेदवित्तमाः ॥१०७॥
107. kṣāntyā śudhyanti vidvāṁso dānenākāryakāriṇaḥ ,
pracchannapāpā japyena tapasā vedavittamāḥ.
107. kṣāntyā śudhyanti vidvāṃsaḥ dānena akārya-kāriṇaḥ
pracchanna-pāpāḥ japyena tapasā veda-vittamaḥ
107. The learned (vidvāṃsaḥ) are purified by patience (kṣāntyā), those who do wrong deeds (akāryakāriṇaḥ) by charity (dānena), those with hidden sins (pracchannapāpāḥ) by chanting (japyena), and the foremost knowers of the Vedas (vedavittamāḥ) by austerity (tapasā).
मृत्तोयैः शुध्यते शोध्यं नदी वेगेन शुध्यति ।
रजसा स्त्री मनोदुष्टा संन्यासेन द्विजोत्तमाः ॥१०८॥
108. mṛttoyaiḥ śudhyate śodhyaṁ nadī vegena śudhyati ,
rajasā strī manoduṣṭā saṁnyāsena dvijottamāḥ.
108. mṛttoyaiḥ śudhyate śodhyaṃ nadī vegna śudhyati
rajasā strī manoduṣṭā saṃnyāsena dvijottamāḥ
108. śodhyaṃ mṛttoyaiḥ śudhyate nadī vegna śudhyati strī
rajasā manoduṣṭā dvijottamāḥ saṃnyāsena śudhyanti
108. That which can be purified is purified with clay and water; a river is purified by its current. A woman whose mind is corrupt is purified by her menstrual cycle; the best among the twice-born are purified by renunciation (saṃnyāsa).
अद्भिर्गात्राणि शुध्यन्ति मनः सत्येन शुध्यति ।
विद्यातपोभ्यां भूतात्मा बुद्धिर्ज्ञानेन शुध्यति ॥१०९॥
109. adbhirgātrāṇi śudhyanti manaḥ satyena śudhyati ,
vidyātapobhyāṁ bhūtātmā buddhirjñānena śudhyati.
109. adbhirgātrāṇi śudhyanti manaḥ satyena śudhyati
vidyātapobhyāṃ bhūtātmā buddhirjñānena śudhyati
109. gātrāṇi adbhiḥ śudhyanti manaḥ satyena śudhyati bhūtātmā
vidyātapobhyāṃ śudhyati buddhiḥ jñānena śudhyati
109. The limbs are purified by water; the mind is purified by truth. The inner self (bhūtātma) is purified by knowledge and austerity; intelligence is purified by wisdom.
एष शौचस्य वः प्रोक्तः शरीरस्य विनिर्णयः ।
नानाविधानां द्रव्याणां शुद्धेः शृणुत निर्णयम ॥११०॥
110. eṣa śaucasya vaḥ proktaḥ śarīrasya vinirṇayaḥ ,
nānāvidhānāṁ dravyāṇāṁ śuddheḥ śṛṇuta nirṇayam.
110. eṣa śaucasya vaḥ proktaḥ śarīrasya vinirṇayaḥ
nānāvidhānāṃ dravyāṇāṃ śuddheḥ śr̥ṇuta nirṇayam
110. eṣaḥ vaḥ śarīrasya śaucasya proktaḥ vinirṇayaḥ
nānāvidhānāṃ dravyāṇāṃ śuddheḥ nirṇayam śr̥ṇuta
110. This, O twice-born, is the explained determination of the purity of the body. Now listen to the determination of the purity of various kinds of substances.
तैजसानां मणीनां च सर्वस्याश्ममयस्य च ।
भस्मनाऽद्भिर्मृदा चैव शुद्धिरुक्ता मनीषिभिः ॥१११॥
111. taijasānāṁ maṇīnāṁ ca sarvasyāśmamayasya ca ,
bhasmanā'dbhirmṛdā caiva śuddhiruktā manīṣibhiḥ.
111. taijiasānāṃ maṇīnāṃ ca sarvasyāśmamayasya ca
bhasman'adbhirmṛdā caiva śuddhiruktā manīṣibhiḥ
111. taijiasānāṃ maṇīnāṃ ca sarvasya aśmamayasya ca
bhasman' adbhiḥ mṛdā ca eva śuddhiḥ manīṣibhiḥ uktā
111. For lustrous objects, gems, and all things made of stone, purification by ashes, water, and clay has been declared by the wise.
निर्लेपं काञ्चनं भाण्डमद्भिरेव विशुध्यति ।
अब्जमश्ममयं चैव राजतं चानुपस्कृतम ॥११२॥
112. nirlepaṁ kāñcanaṁ bhāṇḍamadbhireva viśudhyati ,
abjamaśmamayaṁ caiva rājataṁ cānupaskṛtam.
112. nirlepaṃ kāñcanaṃ bhāṇḍamadbhireva viśudhyati
abjamagmaṃ caiva rājataṃ cānupaskṛtam
112. A gold vessel, being unadorned, is purified only by water. So too is a lotus, a stone vessel, and an unpolished silver vessel.
अपामग्नेश्च संयोगाद हैमं रौप्यं च निर्बभौ ।
तस्मात तयोः स्वयोन्यैव निर्णेको गुणवत्तरः ॥११३॥
113. apāmagneśca saṁyogād haimaṁ raupyaṁ ca nirbabhau ,
tasmāt tayoḥ svayonyaiva nirṇeko guṇavattaraḥ.
113. apāmagneśca saṃyogād haimaṃ raupyaṃ ca nirbabhau
tasmāt tayoḥ svayonaiva nirṇekaḥ guṇavattaraḥ
113. From the combination of water and fire, gold and silver shone brightly. Therefore, their own source (water or fire) is considered more excellent for their purification.
ताम्रायस्कांस्यरैत्यानां त्रपुणः सीसकस्य च ।
शौचं यथार्हं कर्तव्यं क्षाराम्लोदकवारिभिः ॥११४॥
114. tāmrāyaskāṁsyaraityānāṁ trapuṇaḥ sīsakasya ca ,
śaucaṁ yathārhaṁ kartavyaṁ kṣārāmlodakavāribhiḥ.
114. tāmrāyaskāṃsyaraitayānāṃ trapuṇaḥ sīsakasyaca
śaucaṃ yathārhakartavyaṃ kṣāramlodakavāribhiḥ
114. The purification of copper, iron, bell-metal, brass, tin, and lead should be done with suitable alkaline substances, sour liquids, and water.
द्रवाणां चैव सर्वेषां शुद्धिरुत्पवनं स्मृतम ।
प्रोक्षणं संहतानां च दारवाणां च तक्षणम ॥११५॥
115. dravāṇāṁ caiva sarveṣāṁ śuddhirutpavanaṁ smṛtam ,
prokṣaṇaṁ saṁhatānāṁ ca dāravāṇāṁ ca takṣaṇam.
115. dravāṇāṃ caiva sarveṣāṃ śuddhirutpavanaṃ smṛtam
prokṣaṇaṃ saṃhatānāṃ ca dāravāṇāṃ ca takṣaṇam
115. The purification of all liquids is considered to be by churning or aeration. For solid masses, it is by sprinkling, and for wooden objects, it is by scraping.
मार्जनं यज्ञपात्राणां पाणिना यज्ञकर्मणि ।
चमसानां ग्रहाणां च शुद्धिः प्रक्षालनेन तु ॥११६॥
116. mārjanaṁ yajñapātrāṇāṁ pāṇinā yajñakarmaṇi ,
camasānāṁ grahāṇāṁ ca śuddhiḥ prakṣālanena tu.
116. marjanaṃ yajñapātrāṇāṃ pāṇinā yajñakarmaṇi |
camarānāṃ grahāṇāṃ ca śuddhiḥ prakṣālanena tu
116. The cleaning of the vessels used in the Vedic ritual (yajña) is done with the hands during the ritual performance. The purification of the chamasa and graha vessels is achieved through washing.
चरूणां स्रुक्स्रुवाणां च शुद्धिरुष्णेन वारिणा ।
स्फ्यशूर्पशकटानां च मुसलौलूखलस्य च ॥११७॥
117. carūṇāṁ sruksruvāṇāṁ ca śuddhiruṣṇena vāriṇā ,
sphyaśūrpaśakaṭānāṁ ca musalaulūkhalasya ca.
117. carūṇāṃ srukśruvāṇāṃ ca śuddhiruṣṇena vāriṇā
| sphyaśūrpaśakaṭānāṃ ca musalālūkhlayasya ca
117. The purification of the charu (cooked grain offerings) and the sruk (ladle) and sruva (spoon) is done with hot water. The purification of the sphya (a flat wooden implement), shurpa (winnowing basket), and shakata (a type of sieve or cart) and the musala (pestle) and ulukhala (mortar) is also achieved.
अद्भिस्तु प्रोक्षणं शौचं बहूनां धान्यवाससाम ।
प्रक्षालनेन त्वल्पानामद्भिः शौचं विधीयते ॥११८॥
118. adbhistu prokṣaṇaṁ śaucaṁ bahūnāṁ dhānyavāsasām ,
prakṣālanena tvalpānāmadbhiḥ śaucaṁ vidhīyate.
118. adbhistu prokṣaṇaṃ śaucaṃ bahūnāṃ dhānyavāsasām
| prakṣālanena tvalpānāmadbhiḥ śaucaṃ vidhīyate
118. Sprinkling with water is the purification for many grains and clothes. For a small quantity, purification is prescribed by washing with water.
चैलवत्चर्मणां शुद्धिर्वैदलानां तथैव च ।
शाकमूलफलानां च धान्यवत्शुद्धिरिष्यते ॥११९॥
119. cailavatcarmaṇāṁ śuddhirvaidalānāṁ tathaiva ca ,
śākamūlaphalānāṁ ca dhānyavatśuddhiriṣyate.
119. cailavatcarmaṇāṃ śuddhirvaidalānāṃ tathaiva ca
| śākamūlaphalānāṃ ca dhānyavatśuddhirīṣyate
119. The purification of clothes and leather is like that of grains. Similarly, the purification of leafy vegetables, roots, and fruits is considered to be like that of grains.
कौशेयाविकयोरूषैः कुतपानामरिष्टकैः ।
श्रीफलैरंशुपट्टानां क्षौमाणां गौरसर्षपैः ॥१२०॥
120. kauśeyāvikayorūṣaiḥ kutapānāmariṣṭakaiḥ ,
śrīphalairaṁśupaṭṭānāṁ kṣoṁāṇāṁ gaurasarṣapaiḥ.
120. kauśeyāvikayorūṣaiḥ kutapānāmariṣṭakaiḥ
śrīphalairaṃśupaṭṭānāṃ kṣaumāṇāṃ gaurasarṣapaiḥ
120. śrīphalairaṃśupaṭṭānāṃ kṣaumāṇāṃ gaurasarṣapaiḥ
kauśeyāvikayorūṣaiḥ kutapānāmariṣṭakaiḥ
120. Silk (from cocoons), wool, coarse cloth, coverings, auspicious fruits, and fine silk or cotton fabrics should be purified with white mustard seeds.
क्षौमवत्शङ्खशृङ्गाणामस्थिदन्तमयस्य च ।
शुद्धिर्विजानता कार्या गोमूत्रेणौदकेन वा ॥१२१॥
121. kṣoṁavatśaṅkhaśṛṅgāṇāmasthidantamayasya ca ,
śuddhirvijānatā kāryā gomūtreṇaudakena vā.
121. kṣaumavatśaṅkhaśṛṅgāṇāmasthidantāmayasya ca
śuddhirvijānatā kāryā gomūtreṇaudakena vā
121. kṣaumavatśaṅkhaśṛṅgāṇāmasthidantāmayasya ca
śuddhiḥ vijānatā kāryā gomūtreṇa audakena vā
121. Similarly, conch shells, horns, objects made of bone, ivory, or other materials, should be purified by those who know the rules, with cow urine or water.
प्रोक्षणात तृणकाष्ठं च पलालं चैव शुध्यति ।
मार्जनौपाञ्जनैर्वेश्म पुनःपाकेन मृण्मयम ॥१२२॥
122. prokṣaṇāt tṛṇakāṣṭhaṁ ca palālaṁ caiva śudhyati ,
mārjanaupāñjanairveśma punaḥpākena mṛṇmayam.
122. prokṣaṇāt tṛṇakāṣṭhaṃ ca palālaṃ caiva śudhyati
mārjanaupāñjanaiർveśma punaḥpākēna mṛṇmayam
122. tṛṇakāṣṭhaṃ ca palālaṃ ca prokṣaṇāt śudhyati
mārjanaupāñjanaiർveśma punaḥpākēna mṛṇmayam
122. Grass and wood are purified by sprinkling; a house is purified by sweeping and smearing; an earthen (pot/vessel) is purified by being fired again.
मद्यैर्मूत्रैः पुरीषैर्वा ष्ठीवनैः पूयशोणितैः ।
संस्पृष्टं नैवशुद्ध्येत पुनःपाकेन मृन्मयम ॥१२३॥
123. madyairmūtraiḥ purīṣairvā ṣṭhīvanaiḥ pūyaśoṇitaiḥ ,
saṁspṛṣṭaṁ naivaśuddhyeta punaḥpākena mṛnmayam.
123. madyaiḥ mūttrhaiḥ purīṣairvā ṣṭhīvanaiḥ pūyaśoṇitaiḥ
saṃspṛṣṭaṃ naivaśudhyeta punaḥpākēna mṛnmayam
123. madyaiḥ mūttrhaiḥ purīṣaiḥ vā ṣṭhīvanaiḥ pūyaśoṇitaiḥ
saṃspṛṣṭaṃ mṛnmayam naivaśudhyeta punaḥpākēna
123. That which is touched by wine, urine, feces, saliva, pus, or blood, is not purified even by re-firing if it is made of earth.
संमार्जनौपाञ्जनेन सेकेनौल्लेखनेन च ।
गवां च परिवासेन भूमिः शुध्यति पञ्चभिः ॥१२४॥
124. saṁmārjanaupāñjanena sekenaullekhanena ca ,
gavāṁ ca parivāsena bhūmiḥ śudhyati pañcabhiḥ.
124. saṃmārjanaupāñjanena sekenaullekhenana ca
gavāṃ ca parivāsena bhūmiḥ śudhyati pañcabhiḥ
124. The earth is purified by five means: sweeping, smearing, sprinkling, scraping, and the passage of cows.
पक्षिजग्धं गवा घ्रातमवधूतमवक्षुतम ।
दूषितं केशकीटैश्च मृत्प्रक्षेपेण शुध्यति ॥१२५॥
125. pakṣijagdhaṁ gavā ghrātamavadhūtamavakṣutam ,
dūṣitaṁ keśakīṭaiśca mṛtprakṣepeṇa śudhyati.
125. pakṣijagdhaṃ gavā ghrātamavadhūtamavakśutam
dūṣitaṃ keśakīṭaiśca mṛtprākṣepeṇa śudhyati
125. That which is eaten by birds, licked by a cow, thrown away, or defiled by hair and insects is purified by the throwing of earth.
यावन्नापेत्यमेध्याक्ताद गन्धो लेपश्च तत्कृतः ।
तावन मृद्वारि चादेयं सर्वासु द्रव्यशुद्धिषु ॥१२६॥
126. yāvannāpetyamedhyāktād gandho lepaśca tatkṛtaḥ ,
tāvan mṛdvāri cādeyaṁ sarvāsu dravyaśuddhiṣu.
126. yāvan nāpetyamedhyāktād gandho lepaśca tatkṛtaḥ
tāvan mṛdvāri cādeyaṃ sarvāsu dravyaśuddiṣu
126. As long as the odor and smear from impure matter, which is the cause thereof, do not disappear, so long must earth and water be used in all purifications of substances.
त्रीणि देवाः पवित्राणि ब्राह्मणानामकल्पयन ।
अदृष्टमद्भिर्निर्णिक्तं यच्च वाचा प्रशस्यते ॥१२७॥
127. trīṇi devāḥ pavitrāṇi brāhmaṇānāmakalpayan ,
adṛṣṭamadbhirnirṇiktaṁ yacca vācā praśasyate.
127. trīṇi devāḥ pavitrāṇi brāhmaṇānāmakalpaya
adṛṣṭamadbhirnirṇiktaṃ yacca vācā praśasyate
127. The gods have ordained three purifiers for Brahmins: that which is not seen (by impure eyes), that which is cleansed by water, and that which is praised by speech.
आपः शुद्धा भूमिगता वैतृष्ण्यं यासु गोर्भवेत ।
अव्याप्ताश्चेदमेध्येन गन्धवर्णरसान्विताः ॥१२८॥
128. āpaḥ śuddhā bhūmigatā vaitṛṣṇyaṁ yāsu gorbhavet ,
avyāptāścedamedhyena gandhavarṇarasānvitāḥ.
128. āpaḥ śuddhā bhūmigatā vaitṛṣṇyaṃ yāsu go rbhavet
avyāptāś cet amedhyena gandhavarṇarasānvitaḥ
128. Water that has fallen on the ground is pure, in which thirst is quenched for cattle. If it is not contaminated by anything impure, it retains its smell, color, and taste.
नित्यं शुद्धः कारुहस्तः पण्ये यच्च प्रसारितम ।
ब्रह्मचारिगतं भैक्ष्यं नित्यं मेध्यमिति स्थितिः ॥१२९॥
129. nityaṁ śuddhaḥ kāruhastaḥ paṇye yacca prasāritam ,
brahmacārigataṁ bhaikṣyaṁ nityaṁ medhyamiti sthitiḥ.
129. nityaṃ śuddhaḥ kāruhastaḥ paṇye yac ca prasāritam
brahmacārigataṃ bhaikṣyaṃ nityaṃ medhyam iti sthitiḥ
129. The craftsman's hand is always pure, as is whatever is displayed for sale. Alms obtained by a celibate student (brahmachārī) are also considered perpetually pure. This is the established rule.
नित्यमास्यं शुचि स्त्रीणां शकुनिः फलपातने ।
प्रस्रवे च शुचिर्वत्सः श्वा मृगग्रहणे शुचिः ॥१३०॥
130. nityamāsyaṁ śuci strīṇāṁ śakuniḥ phalapātane ,
prasrave ca śucirvatsaḥ śvā mṛgagrahaṇe śuciḥ.
130. nityam āsyaṃ śuci strīṇāṃ śakuniḥ phalapātan e
prasr̥ve ca śucir vatsaḥ śvā mṛgagrahane śuciḥ
130. A woman's mouth is always pure, as is a bird during fruit-fall. A calf is pure during lactation, and a dog is pure when catching prey.
श्वभिर्हतस्य यन मांसं शुचि तन मनुरब्रवीत ।
क्रव्याद्भिश्च हतस्यान्यैश्चण्डालाद्यैश्च दस्युभिः ॥१३१॥
131. śvabhirhatasya yan māṁsaṁ śuci tan manurabravīt ,
kravyādbhiśca hatasyānyaiścaṇḍālādyaiśca dasyubhiḥ.
131. śvabhir hatasya yat māṃsaṃ śuci tan manur abravīt
kravyād bhiś ca hatasya anyaiś caṇḍālādyaiś ca dasyubhiḥ
131. Manu said that the flesh of an animal killed by dogs is pure. It is also pure if killed by carnivorous animals, or by outcastes (candāla) and other barbarians.
ऊर्ध्वं नाभेर्यानि खानि तानि मेध्यानि सर्वशः ।
यान्यधस्तान्यमेध्यानि देहाच्चैव मलाश्च्युताः ॥१३२॥
132. ūrdhvaṁ nābheryāni khāni tāni medhyāni sarvaśaḥ ,
yānyadhastānyamedhyāni dehāccaiva malāścyutāḥ.
132. ūrdhvaṃ nābheryāni khāni tāni medhyāni sarvaśaḥ
yānyadhastānyamedhyāni dehāccaiva malāścyutāḥ
132. Whatever openings are above the navel are entirely pure. Those below are impure, as are the excretions from the body.
मक्षिका विप्रुषश्छाया गौरश्वः सूर्यरश्मयः ।
रजो भूर्वायुरग्निश्च स्पर्शे मेध्यानि निर्दिशेत ॥१३३॥
133. makṣikā vipruṣaśchāyā gauraśvaḥ sūryaraśmayaḥ ,
rajo bhūrvāyuragniśca sparśe medhyāni nirdiśet.
133. makṣikā vipruṣaśchāyā gaur aśvaḥ sūryaraśmayaḥ
rajo bhūr vāyur agniśca sparśe medhyāni nirdiśet
133. Flies, water drops, shadows, the cow, sunrays, dust, earth, air, and fire, are considered pure by touch.
विण्मूत्रोत्सर्गशुद्ध्यर्थं मृद्वार्यादेयमर्थवत ।
दैहिकानां मलानां च शुद्धिषु द्वादशस्वपि ॥१३४॥
134. viṇmūtrotsargaśuddhyarthaṁ mṛdvāryādeyamarthavat ,
daihikānāṁ malānāṁ ca śuddhiṣu dvādaśasvapi.
134. viṇmūtrotsargasuddh'yarthaṃ mṛdvāryādeyamarthavat
daihikānāṃ malānāṃ ca śuddhiṣu dvādaśasvapi
134. For the purification after passing urine and feces, earth and water should be provided appropriately. This applies also to the purification in all twelve cases of bodily impurities.
वसा शुक्रमसृग्मज्जा मूत्रविड्घ्राणकर्णविट ।
श्लेश्माश्रु दूषिका स्वेदो द्वादशैते नृणां मलाः ॥१३५॥
135. vasā śukramasṛgmajjā mūtraviḍghrāṇakarṇaviṭ ,
śleśmāśru dūṣikā svedo dvādaśaite nṛṇāṁ malāḥ.
135. vasā śukramasṛgmajjā mūtra viṭ ghrāṇakarṇaviṭ
śleṣmāśru dūṣikā svedo dvādaśaitē nṛṇāṃ malāḥ
135. Fat, semen, blood, marrow, urine, feces, earwax, nasal mucus, tears, pus, sweat - these twelve are the impurities (mala) of humans.
एका लिङ्गे गुदे तिस्रस्तथैकत्र करे दश ।
उभयोः सप्त दातव्या मृदः शुद्धिमभीप्सता ॥१३६॥
136. ekā liṅge gude tisrastathaikatra kare daśa ,
ubhayoḥ sapta dātavyā mṛdaḥ śuddhimabhīpsatā.
136. ekā liṅge nude tisras tathā ekatra kare daśa
ubhayoḥ sapta dātavyā mṛdaḥ śuddhim abhīpsatā
136. śuddhim abhīpsatā ekā liṅge tisras nude tathā
ekatra daśa kare sapta ubhayoḥ dātavyā mṛdaḥ
136. One handful of clay should be given for the genital organ, three for the anus, ten in one hand, and seven for both hands, by one who desires purification.
एतत्शौचं गृहस्थानां द्विगुणं ब्रह्मचारिणाम ।
त्रिगुणं स्याद वनस्थानां यतीनां तु चतुर्गुणम ॥१३७॥
137. etatśaucaṁ gṛhasthānāṁ dviguṇaṁ brahmacāriṇām ,
triguṇaṁ syād vanasthānāṁ yatīnāṁ tu caturguṇam.
137. etat śaucam gṛhasthānām dviguṇam brahmacāriṇām
triguṇam syāt vanasthānām yatīnām tu caturguṇam
137. etat śaucam gṛhasthānām dviguṇam brahmacāriṇām
triguṇam syāt vanasthānām yatīnām tu caturguṇam
137. This purification is for householders; it is double for students of Vedic studies (brahmacārins), triple for forest dwellers (vanaprasthins), and fourfold for ascetics (yati).
कृत्वा मूत्रं पुरीषं वा खान्याचान्त उपस्पृशेत ।
वेदमध्येष्यमाणश्च अन्नमश्नंश्च सर्वदा ॥१३८॥
138. kṛtvā mūtraṁ purīṣaṁ vā khānyācānta upaspṛśet ,
vedamadhyeṣyamāṇaśca annamaśnaṁśca sarvadā.
138. kṛtvā mūtram purīṣam vā khāni ācānta upasṛśet
vedam adhyeyiṣyamāṇaḥ ca annam aśnaḥ ca sarvadā
138. vedam adhyeyiṣyamāṇaḥ ca annam aśnaḥ ca sarvadā
mūtram purīṣam vā kṛtvā khāni ācānta upasṛśet
138. After passing urine or feces, one should touch water after purifying oneself (ācāma), always when about to study the Vedas or eat food.
त्रिराचामेदपः पूर्वं द्विः प्रमृज्यात ततो मुखम ।
शरीरं शौचमिच्छन हि स्त्री शूद्रस्तु सकृत सकृत ॥१३९॥
139. trirācāmedapaḥ pūrvaṁ dviḥ pramṛjyāt tato mukham ,
śarīraṁ śaucamicchan hi strī śūdrastu sakṛt sakṛt.
139. tri ācāmet apaḥ pūrvam dviḥ pramṛjyāt tato mukham
śarīram śaucam icchana hi strī śūdraḥ tu sakṛt sakṛt
139. śaucam icchana hi strī śūdraḥ tu sakṛt sakṛt tri
ācāmet apaḥ pūrvam tato dviḥ mukham pramṛjyāt śarīram
139. One should sip water three times, then cleanse the face twice. One who desires bodily purity, and women and śūdras, should do so once.
शूद्राणां मासिकं कार्यं वपनं न्यायवर्तिनाम ।
वैश्यवत्शौचकल्पश्च द्विजोच्छिष्टं च भोजनम ॥१४०॥
140. śūdrāṇāṁ māsikaṁ kāryaṁ vapanaṁ nyāyavartinām ,
vaiśyavatśaucakalpaśca dvijocchiṣṭaṁ ca bhojanam.
140. śūdrāṇāṃ mānikaṃ kāryaṃ vapanaṃ nyāyavartinām |
vaiśyavatśaucakalpaśca dvijocchistaṃ ca bhojanam
140. śūdrāṇāṃ nyāyavartinām mānikaṃ kāryaṃ vapanaṃ
vaiśyavatśaucakalpaśca dvijocchistaṃ ca bhojanam
140. For Sudras who follow the law, the monthly ritual of hair removal is prescribed. They should observe purity like Vaishyas, and eat food left over by Brahmins.
नोच्छिष्टं कुर्वते मुख्या विप्रुषोऽङ्गं न यान्ति याः ।
न श्मश्रूणि गतान्यास्यं न दन्तान्तरधिष्ठितम ॥१४१॥
141. nocchiṣṭaṁ kurvate mukhyā vipruṣo'ṅgaṁ na yānti yāḥ ,
na śmaśrūṇi gatānyāsyaṁ na dantāntaradhiṣṭhitam.
141. nochchistaṃ kurvate mukhyā vipruṣo'ṅgaṃ na yānti yāḥ
| na śmaśrūṇi gatānyāsyaṃ na dantāntaradhiṣṭhitam
141. mukhyā na kurvate uchchistaṃ yāḥ vipruṣaḥ na yānti
aṅgam na śmaśrūṇi gatāni āsyam na dantāntara adhiṣṭhitam
141. The principal ones do not consume leftover food; the particles do not reach their body, nor does the hair on their face get soiled, nor do particles lodge between their teeth.
स्पृशन्ति बिन्दवः पादौ य आचामयतः परान ।
भौमिकैस्ते समा ज्ञेया न तैराप्रयतो भवेत ॥१४२॥
142. spṛśanti bindavaḥ pādau ya ācāmayataḥ parān ,
bhoṁikaiste samā jñeyā na tairāprayato bhavet.
142. spṛśanti bindavaḥ pādau ya ācāmayataḥ parān |
bhaumikais te samā jñeyā na tair āprayato bhavet
142. ye bindavaḥ parān ācāmayataḥ pādau spṛśanti te
bhaumikaiḥ samā jñeyāḥ taiḥ āprayataḥ na bhavet
142. The drops that touch the feet of others while one is performing ācamana (ritual sipping of water) are to be considered akin to earthly impurities. One should not become impure by them.
उच्छिष्टेन तु संस्पृष्टो द्रव्यहस्तः कथं चन ।
अनिधायैव तद द्रव्यमाचान्तः शुचितामियात ॥१४३॥
143. ucchiṣṭena tu saṁspṛṣṭo dravyahastaḥ kathaṁ cana ,
anidhāyaiva tad dravyamācāntaḥ śucitāmiyāt.
143. ucchistena tu saṃspṛṣṭo dravyihastaḥ kathaṃ cana
| anidhāyaiva tad dravyam ācāntaḥ śucitāmiyāt
143. tu dravyihastaḥ ucchistena kathaṃ cana saṃspṛṣṭaḥ
tad dravyam anidhāya eva ācāntaḥ śucitām iyāt
143. If a person holding an object is touched by leftover food, even in the slightest way, after performing ācamana without placing that object down, they become pure.
वान्तो विरिक्तः स्नात्वा तु घृतप्राशनमाचरेत ।
आचामेदेव भुक्त्वाऽन्नं स्नानं मैथुनिनः स्मृतम ॥१४४॥
144. vānto viriktaḥ snātvā tu ghṛtaprāśanamācaret ,
ācāmedeva bhuktvā'nnaṁ snānaṁ maithuninaḥ smṛtam.
144. vantaḥ viriktaḥ snātvā tu ghṛtaprāśanam ācaret
ācāmed eva bhuktvā annam snānam maithuninaḥ smṛtam
144. After vomiting or purgation, one should bathe and then consume ghee. After eating food, one should rinse their mouth. For one who has engaged in sexual activity, bathing is prescribed.
सुप्त्वा क्षुत्वा च भुक्त्वा च निष्ठीव्यौक्त्वाऽनृतानि च ।
पीत्वाऽपोऽध्येष्यमाणश्च आचामेत प्रयतोऽपि सन ॥१४५॥
145. suptvā kṣutvā ca bhuktvā ca niṣṭhīvyauktvā'nṛtāni ca ,
pītvā'po'dhyeṣyamāṇaśca ācāmet prayato'pi san.
145. suptvā kṣutvā ca bhuktvā ca niṣṭhīvya uktvā anṛtāni ca
pītvā apaḥ adhyeyiṣyamāṇaḥ ca ācāmed prayataḥ api san
145. After sleeping, belching, eating, spitting out, speaking falsehoods, drinking water, or preparing to study, one who is disciplined should rinse their mouth.
एषां शौचविधिः कृत्स्नो द्रव्यशुद्धिस्तथैव च ।
उक्तो वः सर्ववर्णानां स्त्रीणां धर्मान्निबोधत ॥१४६॥
146. eṣāṁ śaucavidhiḥ kṛtsno dravyaśuddhistathaiva ca ,
ukto vaḥ sarvavarṇānāṁ strīṇāṁ dharmānnibodhata.
146. eṣām śaucavidhiḥ kṛtsnaḥ dravyaśuddhiḥ tathaiva ca
uktaḥ vaḥ sarvavarṇānām strīṇām dharmān nibodhata
146. The complete procedure for purity (śauca) for all these, as well as the purification of substances, has been explained to you. Now, understand the duties (dharma) of women.
बालया वा युवत्या वा वृद्धया वाऽपि योषिता ।
न स्वातन्त्र्येण कर्तव्यं किं चिद कार्यं गृहेष्वपि ॥१४७॥
147. bālayā vā yuvatyā vā vṛddhayā vā'pi yoṣitā ,
na svātantryeṇa kartavyaṁ kiṁ cid kāryaṁ gṛheṣvapi.
147. bālayā vā yuvatyā vā vṛddhayā vā api yoṣitā na
svātantryeṇa kartavyam kiṃ cit kāryam gṛheṣv api
147. Whether by a young girl, a youthful woman, or an old woman, nothing should be done independently in the home, even in trivial matters.
बाल्ये पितुर्वशे तिष्ठेत पाणिग्राहस्य यौवने ।
पुत्राणां भर्तरि प्रेते न भजेत स्त्री स्वतन्त्रताम ॥१४८॥
148. bālye piturvaśe tiṣṭhet pāṇigrāhasya yauvane ,
putrāṇāṁ bhartari prete na bhajet strī svatantratām.
148. bālye pituḥ vaśe tiṣṭheta pāṇigrahasya yauvane
putrāṇām bhartari prete na bhajeta strī svatantratām
148. strī bālye pituḥ vaśe tiṣṭheta yauvane pāṇigrahasya bhartari
prete putrāṇām vaśe tiṣṭheta svatantratām na bhajeta
148. In childhood, she should remain under the protection of her father, in youth under her husband, and after her husband's death, under her sons. A woman should not seek independence.
पित्रा भर्त्रा सुतैर्वाऽपि नेच्छेद विरहमात्मनः ।
एषां हि विरहेण स्त्री गर्ह्ये कुर्यादुभे कुले ॥१४९॥
149. pitrā bhartrā sutairvā'pi necched virahamātmanaḥ ,
eṣāṁ hi viraheṇa strī garhye kuryādubhe kule.
149. pitrā bhartrā sutair vā api necchēt viraham ātmanaḥ
eṣām hi virahaḥ strī garhye kuryāt ubhe kule
149. strī pitrā bhartrā vā api sutaiḥ ātmanaḥ viraham
na necchēt hi eṣām virahaḥ ubhe kule garhye kuryāt
149. She should not desire separation from herself (i.e., her loved ones), whether it be from her father, husband, or sons. Indeed, in their absence, a woman brings disgrace upon both families.
सदा प्रहृष्टया भाव्यं गृहकार्ये च दक्षया ।
सुसंस्कृतोपस्करया व्यये चामुक्तहस्तया ॥१५०॥
150. sadā prahṛṣṭayā bhāvyaṁ gṛhakārye ca dakṣayā ,
susaṁskṛtopaskarayā vyaye cāmuktahastayā.
150. sadā prahṛṣṭayā bhāvyam gṛhakārye ca dakṣayā
susaṃskṛtopaskarayā vyaye ca amukta-hastayā
150. strī sadā prahṛṣṭayā bhāvyam gṛhakārye ca dakṣayā
susaṃskṛtopaskarayā vyaye ca amukta-hastayā bhāvyam
150. She should always be cheerful, skilled in household tasks, have well-arranged provisions, and be judicious in spending.
यस्मै दद्यात पिता त्वेनां भ्राता वाऽनुमते पितुः ।
तं शुश्रूषेत जीवन्तं संस्थितं च न लङ्घयेत ॥१५१॥
151. yasmai dadyāt pitā tvenāṁ bhrātā vā'numate pituḥ ,
taṁ śuśrūṣeta jīvantaṁ saṁsthitaṁ ca na laṅghayet.
151. yasmai dadyāt pitā tv enam bhrātā vā anumate pituḥ
tam śuśrūṣeta jīvantam saṃsthitam ca na laṅghayet
151. pitā vā bhrātā pituḥ anumate enam yasmai dadyāt
tam jīvantam śuśrūṣeta saṃsthitam ca na laṅghayet
151. Whomsoever her father or brother, with her father's permission, gives her to, him she should serve while he is alive and not disobey him when he has passed away.
मङ्गलार्थं स्वस्त्ययनं यज्ञश्चासां प्रजापतेः ।
प्रयुज्यते विवाहे तु प्रदानं स्वाम्यकारणम ॥१५२॥
152. maṅgalārthaṁ svastyayanaṁ yajñaścāsāṁ prajāpateḥ ,
prayujyate vivāhe tu pradānaṁ svāmyakāraṇam.
152. maṅgalārthaṃ svastayanaṃ yajñaś cāsāṃ prajāpateḥ
prayujyate vivāhe tu pradānaṃ svāmyakāraṇam
152. ca āsām prajāpateḥ maṅgalārtham svastyanam yajñaḥ
vivāhe tu pradānam svāmyakāraṇam prayujyate
152. For auspiciousness, a rite for well-being and a Vedic ritual (yajña) of these are performed for the lord of creation (Prajapati). In marriage, the gift (of the bride) is made, but it is not the cause of ownership.
अनृतावृतुकाले च मन्त्रसंस्कारकृत पतिः ।
सुखस्य नित्यं दातैह परलोके च योषितः ॥१५३॥
153. anṛtāvṛtukāle ca mantrasaṁskārakṛt patiḥ ,
sukhasya nityaṁ dātaiha paraloke ca yoṣitaḥ.
153. anṛtāvṛtukāle ca mantrasaṃskārakṛta patiḥ
sukhasya nityaṃ dātaih paraloke ca yoṣitaḥ
153. yoṣitaḥ anṛtau ṛtukāle ca mantra saṃskāra
kṛtaḥ patiḥ nityam sukhasya dātaiḥ paraloke ca
153. Whether at the wrong time or the right time, the husband, consecrated by mantras and rituals, is the eternal giver of happiness to the woman in this world and the next.
विशीलः कामवृत्तो वा गुणैर्वा परिवर्जितः ।
उपचार्यः स्त्रिया साध्व्या सततं देववत पतिः ॥१५४॥
154. viśīlaḥ kāmavṛtto vā guṇairvā parivarjitaḥ ,
upacāryaḥ striyā sādhvyā satataṁ devavat patiḥ.
154. viśīlaḥ kāmavṛtto vā guṇair vā parivarjitaḥ
upācaryaḥ striyā sādhvyā satataṃ devadivat patiḥ
154. patiḥ viśīlaḥ vā kāma vṛttaḥ vā guṇaiḥ parivarjitaḥ
vā striyā sādhvyā satatam upācaryaḥ deva vat
154. The husband, even if vicious, or acting according to his desires, or devoid of qualities, should always be worshipped by a virtuous wife as if he were a god.
नास्ति स्त्रीणां पृथग यज्ञो न व्रतं नाप्युपोषणम ।
पतिं शुश्रूषते येन तेन स्वर्गे महीयते ॥१५५॥
155. nāsti strīṇāṁ pṛthag yajño na vrataṁ nāpyupoṣaṇam ,
patiṁ śuśrūṣate yena tena svarge mahīyate.
155. nāsti strīṇāṃ pṛthag yajño na vrataṃ nāpyupoṣaṇam
patiṃ śuśrūṣate yena tena svarge mahīyate
155. strīṇām pṛthak yajñaḥ na vrataṃ na upoṣaṇam na
api yena patim śuśrūṣate tena svarge mahīyate
155. Women have no separate Vedic ritual (yajña), nor vows, nor fasting; by the means through which one serves the husband, by that one is honored in heaven.
पाणिग्राहस्य साध्वी स्त्री जीवतो वा मृतस्य वा ।
पतिलोकमभीप्सन्ती नाचरेत किं चिदप्रियम ॥१५६॥
156. pāṇigrāhasya sādhvī strī jīvato vā mṛtasya vā ,
patilokamabhīpsantī nācaret kiṁ cidapriyam.
156. pāṇigrāhasya sādhuī strī jīvato vā mṛtasya vā
patilokamabhīpsantī nācaret kiṃ cidapriyam
156. pāṇigrāhasya strī sādhuī jīvato vā mṛtasya vā
patilokamabhīpsantī kiṃ cit aprīyam na caret
156. An unchaste woman, whether her husband is alive or dead, who desires to attain her husband's world, should not do anything displeasing (to him).
कामं तु क्षपयेद देहं पुष्पमूलफलैः शुभैः ।
न तु नामापि गृह्णीयात पत्यौ प्रेते परस्य तु ॥१५७॥
157. kāmaṁ tu kṣapayed dehaṁ puṣpamūlaphalaiḥ śubhaiḥ ,
na tu nāmāpi gṛhṇīyāt patyau prete parasya tu.
157. kāmaṃ tu kṣapayen dehaṃ puṣpamūlaphalaiḥ śubhaiḥ
na tu nāmāpi gṛhṇīyāt patyau prete parasya tu
157. tu kāmaṃ śubhaiḥ puṣpamūlaphalaiḥ dehaṃ kṣapayen
patyau prete parasya nāma api na gṛhṇīyāt tu
157. She may indeed wear down her body with pure flowers, roots, and fruits, but she should not even utter the name of another man if her husband has died.
आसीतामरणात क्षान्ता नियता ब्रह्मचारिणी ।
यो धर्म एकपत्नीनां काङ्क्षन्ती तमनुत्तमम ॥१५८॥
158. āsītāmaraṇāt kṣāntā niyatā brahmacāriṇī ,
yo dharma ekapatnīnāṁ kāṅkṣantī tamanuttamam.
158. āsītāmaraṇāt kṣāntā niyatā brahmacāriṇī yo
dharma ekapatnīnāṃ kāṅkṣantī tam anuttamam
158. kṣāntā niyatā brahmacāriṇī aparaṇāt āsītā yo
dharma ekapatnīnāṃ anuttamam kāṅkṣantī tam
158. Enduring until death, self-controlled, and celibate, she should live, desiring that supreme dharma (duty) which is for devoted wives.
अनेकानि सहस्राणि कुमारब्रह्मचारिणाम ।
दिवं गतानि विप्राणामकृत्वा कुलसंततिम ॥१५९॥
159. anekāni sahasrāṇi kumārabrahmacāriṇām ,
divaṁ gatāni viprāṇāmakṛtvā kulasaṁtatim.
159. anekāni sahasrāṇi kumārabrahmacāriṇām |
divaṃ gatāni viprāṇām akṛtvā kulasantatim
159. anekāni sahasrāṇi kumārabrahmacāriṇām
viprāṇām akṛtvā kulasantatim divaṃ gatāni
159. Many thousands of celibate spiritual students (brahmacarins) among the twice-born (vipra) have gone to heaven, without procreating offspring.
मृते भर्तरि साध्वी स्त्री ब्रह्मचर्ये व्यवस्थिता ।
स्वर्गं गच्छत्यपुत्राऽपि यथा ते ब्रह्मचारिणः ॥१६०॥
160. mṛte bhartari sādhvī strī brahmacarye vyavasthitā ,
svargaṁ gacchatyaputrā'pi yathā te brahmacāriṇaḥ.
160. mṛte bhartari sādhavī strī brahmacarye vyavasthitā
svargaṃ gacchatyapuṭrā api yathā te brahmacariṇaḥ
160. yathā te brahmacariṇaḥ,
mṛte bhartari sādhavī strī brahmacarye vyavasthitā apuṭrā api svargaṃ gacchat
160. When her husband dies, a virtuous woman who remains steadfast in celibacy (brahmacarya) goes to heaven, even if she has no children, just as those practitioners of celibacy (brahmacarinaḥ) do.
अपत्यलोभाद या तु स्त्री भर्तारमतिवर्तते ।
सेह निन्दामवाप्नोति परलोकाच्च हीयते ॥१६१॥
161. apatyalobhād yā tu strī bhartāramativartate ,
seha nindāmavāpnoti paralokācca hīyate.
161. apatyalobhād yā tu strī bhartāramativartate
seha nindāmavāpnoti paralokācca hīyate
161. tu yā strī apatyalobhād bhartāramativartate,
sā iha nindām avāpnoti paralokāt ca hīyate
161. But the woman who, driven by the desire for a child, transgresses against her husband, attains disgrace in this life and is deprived of the next world.
नान्योत्पन्ना प्रजाऽस्तीह न चाप्यन्यपरिग्रहे ।
न द्वितीयश्च साध्वीनां क्व चिद भर्तोपदिश्यते ॥१६२॥
162. nānyotpannā prajā'stīha na cāpyanyaparigrahe ,
na dvitīyaśca sādhvīnāṁ kva cid bhartopadiśyate.
162. nānyotpannā prajā asti iha na ca apy anyaparigrahe
na dvitīyaḥ ca sādhavīnāṃ kva cit bhartṛpadīśyate
162. iha na anyotpannā prajā asti,
na ca api anyaparigrahe asti,
na ca sādhavīnāṃ kvacit dvitīyaḥ bhartṛpadīśyate
162. There is no offspring born of another here, nor is one accepted by another; a second husband is never prescribed for virtuous women.
पतिं हित्वाऽपकृष्टं स्वमुत्कृष्टं या निषेवते ।
निन्द्यैव सा भवेल्लोके परपूर्वैति चौच्यते ॥१६३॥
163. patiṁ hitvā'pakṛṣṭaṁ svamutkṛṣṭaṁ yā niṣevate ,
nindyaiva sā bhavelloke parapūrvaiti caucyate.
163. patiṃ hitvā apakṛṣṭaṃ svam uttamaṃ yā niṣevate
nindyā eva sā bhavel loke parapūrve itti ca ucyate
163. yā svam apakṛṣṭaṃ patiṃ hitvā uttamaṃ niṣevate,
sā loke eva nindyā bhavet itti ca parapūrva ucyate
163. She who abandons her own inferior husband and takes up with a superior man is certainly condemned in this world and is called 'parapūrva' (one who has known another's husband).
व्यभिचारात तु भर्तुः स्त्री लोके प्राप्नोति निन्द्यताम ।
शृगालयोनिं प्राप्नोति पापरोगैश्च पीड्यते ॥१६४॥
164. vyabhicārāt tu bhartuḥ strī loke prāpnoti nindyatām ,
śṛgālayoniṁ prāpnoti pāparogaiśca pīḍyate.
164. vyabhicārāt tu bhartuḥ strī loke prāpnoti nindyatām
śṛgālayonim prāpnoti pāparogaiḥ ca pīḍyate
164. tu bhartuḥ strī vyabhicārāt loke nindyatām prāpnoti
śṛgālayonim prāpnoti ca pāparogaiḥ pīḍyate
164. However, a woman who engages in infidelity to her husband attains disgrace in this world. She obtains the birth of a jackal and is afflicted with sinful diseases.
पतिं या नाभिचरति मनोवाग्देहसंयुता ।
सा भर्तृलोकमाप्नोति सद्भिः साध्वीति चोच्यते ॥१६५॥
165. patiṁ yā nābhicarati manovāgdehasaṁyutā ,
sā bhartṛlokamāpnoti sadbhiḥ sādhvīti cocyate.
165. patim yā nābhicarati manovāgdehsaṃyutā
sābhṛtṛlokamāpnoti sadbhiḥ sādhvīti ca cocyate
165. yā manovāgdehsaṃyutā patim na ābhicarati sā
sadbhiḥ sādhvīti ca ābhṛtṛlokam āpnoti cocyate
165. She who does not stray from her husband in thought, word, and deed attains the world of her husband and is called virtuous (sādhvī) by the good.
अनेन नारी वृत्तेन मनोवाग्देहसंयता ।
इहाग्र्यां कीर्तिमाप्नोति पतिलोकं परत्र च ॥१६६॥
166. anena nārī vṛttena manovāgdehasaṁyatā ,
ihāgryāṁ kīrtimāpnoti patilokaṁ paratra ca.
166. anena nārī vṛttena manovāgdehsaṃyatā
ihāgryāṃ kīrtim āpnoti patilokam paratra ca
166. nārī anena vṛttena manovāgdehsaṃyatā
ihāgryāṃ kīrtim ca patilokam paratra āpnoti
166. By means of this conduct, a woman who is restrained in mind, word, and deed attains excellent fame in this world and the world of her husband hereafter.
एवं वृत्तां सवर्णां स्त्रीं द्विजातिः पूर्वमारिणीम ।
दाहयेदग्निहोत्रेण यज्ञपात्रैश्च धर्मवित ॥१६७॥
167. evaṁ vṛttāṁ savarṇāṁ strīṁ dvijātiḥ pūrvamāriṇīm ,
dāhayedagnihotreṇa yajñapātraiśca dharmavit.
167. evam vṛttāṃ savarṇām strīm dvijātiḥ pūrvamāriṇīm
dāhayetagnihotreṇa yajñapātraiḥ ca dharmavit
167. dvijātiḥ dharmavit evam vṛttāṃ savarṇām pūrvamāriṇīm
strīm agnihotreṇa yajñapātraiḥ ca dāhayet
167. A twice-born (dvijātiḥ) person, who knows the law (dharmavit), should cause a woman of the same caste (savarṇām) who conducted herself thus and died before him, to be cremated with the fire of the Agnihotra ritual and with sacrificial vessels.
भार्यायै पूर्वमारिण्यै दत्त्वाऽग्नीनन्त्यकर्मणि ।
पुनर्दारक्रियां कुर्यात पुनराधानमेव च ॥१६८॥
168. bhāryāyai pūrvamāriṇyai dattvā'gnīnantyakarmaṇi ,
punardārakriyāṁ kuryāt punarādhānameva ca.
168. bhāryāyai pūrvamariṇyai dattvāgnīnantyakarmaṇi
| punardārakriyāṃ kuryāt punarādhānameva ca
168. After giving to the wife who previously died, and performing the final rites for the fires, one should remarry and perform the re-establishment of the sacred fires.
अनेन विधिना नित्यं पञ्चयज्ञान्न हापयेत ।
द्वितीयमायुषो भागं कृतदारो गृहे वसेत ॥१६९॥
169. anena vidhinā nityaṁ pañcayajñānna hāpayet ,
dvitīyamāyuṣo bhāgaṁ kṛtadāro gṛhe vaset.
169. anena vidhinā nityaṃ pañcayatjñānna hāpayeta
| dvitīyamāyuṣo bhāgaṃ kṛtadāro gṛhe vaseta
169. One should not neglect the five Vedic rituals (pañcayajña) daily according to this method; having taken a wife, one should live in the house for the second part of life.

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