An elder brother remaining unmarried while a younger marries, and that same younger brother himself who mar- ries before his elder brother, and the woman who becomes the wife of such a younger brother, together with the person who gives away the bride, and the priest who offi- ciates at the marriage, — all these are doomed to hell.
A double Krichchhra is the penance ordained for the said elder brother, a single Krichchhra for the bride herself.
He who gave away the bride must perform a Krichchhra and an Atikrichchhra; while the priest must observe the Chandrayana rite.
o.
If the elder brother be a hunchback, a dwarf, a eunuch, an idiot, or hoarse of voice, (probably the word * gadgada ' here means ' a person of an indistinct utterance, ' like the dumb), or blind from birth, or deaf, or dumb, there is no sin in the younger 's marrying first.
If the elder be his paternal uncle's son, or the son of a co-wife of the mother, or the son of another's wife- then the younger has no sin if he disregards him, either in marriage, or in setting up the agnihotra fire.
[For the younger brother to set up his household fire before the elder is a sin; the setting up of a household fire is in general succeeded by marriage.]
Where the elder brother is alive, but hasn't set up agnihotra fire, the younger may do so, being permitted by him. This is in conformity to what Shank has said.
When her husband is missing, or is dead, or has renounced the world, or is impotent, or has been degraded by sin, — on any of the said five calamities befalling a woman, law has ordained another husband for her.
If a woman has led a continent life, after her lord departed this life, she wins a region of bliss after her death, like to the well-known male observers of a celebate life.
If a woman follows her departed lord, by burning herself on the same funeral pile, she will dwell in heaven for as many years as there are hairs on the human frame, — which reach the number of three crores and a half.
31. As a snake-catcher seizes a venomous serpent by force, and from within its hole lifts it up; so does a wife deliver her lord from the torments of hell, and then rejoices [in heaven] with him.
TTPTf4lx1^4HH FIFTH CHAPTER. EXPIATIONS 1. If a superior Brahman is bitten by a wolf, or by a dog, or a jackal, or the like, he should wash himself, and should inaudibly recite the Gayatri verse, the holy mother of the vedic hymns.
2. A person bitten by a dog is pure again, if he washes himself with water touched with the horns of a cow, or at the confluence of two big rivers, or if he pays a visit to the sea.
3. Should a Brahman sanctified by a knowledge of the veda, by learning and regular observance of religious rites, happen to be bitten by a dog, he washes himself with water touched with gold, then drinks ghee, and becomes pure.
4. If a person happens to receive the bite of a dog, while in course of performing a religious rite, he should fast for full three nights, should swallow ghee, and drink some water touched with the kusa grass, and should then perform the remaining part of the religious rite.
5. If a twice born, whether he leads a strictly re- ligious life or not, is bitten by a dog, let a number of Bran- mans be saluted by him, who render him pure by casting their eyes on him.
6. If a part of the body be smelt, or licked by a dog, or scratched with the nails of the beast, — to wash it with water and to singe it with fire, — are the two courses pre- scribed by law.
7. If a Brahman woman be bitten by a dog, or a jackal, or a wolf, — the rising stars and planets should be looked at by her, whereby she becomes immediately pure.
8. If it be a dark fortnight, and the moon at no moment comes to sight, she should gaze at that part of the heavens, where the moon is known to be travelling at the time.
9. If a superior Brahman be bitten by a dog, and there is no other Brahman in the village, he should circumambulate a bull and bathe; thereby he becomes immediately pure.
10—14. If a Brahman, who performs agnihotra, be killed by a Chandala, or a SVapaka, or by cattle, or by Brahmans, or if he has committed suicide by poison, his dead body should be burnt by another Brahman, with lowkikagni, (i.e., not the sacred household fire) without reciting the holy mantras. If the body be touched, or carried or burnt, by any person connected by blood with him, — the penance of Prajapatya should thereafter be observed by that person, with the permission of other Brahmans. Then the Brahman should take out and wash with milk the calcined bones; and then with his own holy fire, while reciting the hymn proper for his tribe, separately burn the same once again. If a Brahman, who had his sacred fire, should depart this life by the fiat of fate while dwelling in a foreign country, and his sacred fire yet subsists in his house, hear, most excellent Saints, the sacred regulation relating to his cremation rite.
15 — 18. Let the hide of a black antelope be spread; let the figure of a man be made with kusa grass; let seven hundred leaves be gathered with their footstalks intact; let forty of these be placed on the head of the figure; ten upon the throat; one hundred on the two arms; and ten upon the fingers; one hundred on the hip; two hundred on the belly; eight on the two testicles; five on the male organ; twenty- one on the two thighs; two hundred on the knees and the legs; and six on the toes of the feet. Let the sacrificial vessels be then arranged.
19 — 21. The vessel shamya should be placed on the male organ, and the wood for generating the frictional fire(arani) on the two testicles; the vessel juhu on the right hand; the vessel upabhrit on the left hand; the mortar on his back, as also the pestle; the stone slab on the chest; rice, ghee and sesamum seed upon the mouth; the water vessel upon his ear; the vessel for holding the ghee on his eyes. A piece of gold should be placed on his ear, eyes, mouth and nose.
22 — 23. At the spot one should bring together all the requisites for a burnt sacrifice; and should make an offering with the recitation of the hymn, which begins with the words — ' asau svargaya lokaya lokaya, svaha. ' This offering should be made either by a son, or by a brother, or by any kinsman of the deceased. The observances are the same as followed when a burnt sacrifice is performed. This ought to be done by persons learned in law.
24. When the observances conform to what has been said above, the dead man undoubtedly reaches the abode of the supreme Being (brahma loka). And the Brahmans who burn him are destined to attain the highest bliss.
25, But if they rely upon their own understanding, and are led to adopt a different course, they are sure to shorten their lives, and cast themselves into an impure hell.
End of fifth chapter.
SIXTH CHAPTER EXPIATION FOR KILLING ANIMALS: 1. Now I am going fully to explain the expiation neces- sary for killing animals, such as Parasara explained it before, and is detailed in full in Manu ' s work.
2. If a heron (krauncha), a crane, a goose, a ruddy goose, a cock, a web-footed animal, or a sarabha, be killed purity is restored in a single day, 3. The killer of a heron, a tittibha, a parrot, a pigeon, a snake, or a crocodile, attains purity by fasting in the day- time and eating at night.
4. The killer of a wolf, a crow, a dove, a hill maina, or a quail, purifies himself by plunging in water, and performing a single pranayama, both at the rising and the setting of the sun.
[The word in the original is ' vrika ', which ordinarily means ' a wolf. ' Madhava says that it here means * a species of bird. '] 5. Let the killer of a vulture, a hawk, a rabbit, or an owl, live, to purify himself, on uncooked food for an entire day, and on air for three meal times.
6. Let the killer of a valguli, a tittihha, a black-bird, a wag-tail, a Idvikd, or the red-winged bird, purify himself by eating at night.
[In these verses, the same animal is mentioned more than once; Madhava says that different sub-species are intended thereby.]
7. Let the killer of a klirandava, a chakora, the tawny bird, an osprey, a sky-lark, or the like, purify himself by worshipping Shiva.
8. And the expiation for killing a bherunda, a blue jay, a bhasa, a dove, a partridge, in fact all sorts of birds, is a fast for an entire day.
9. For killing a mouse, a cat, a snake, a monster snake, or the dundubha snake, a number of Brahmans should be fed with krisara, (Khichri, — rice, ghee and peas or sesamum cooked together,) and the gratuity should be an iron rod.
10. A man purifies himself from the sin of j killing a porpoise, a lizard, a snake, a tortoise, or a porcupine, by living on egg-fruit for an entire day.
11. The killer of a wolf, a jackal, a bear, or a hyena, purifies himself by living on air for full three days, and giving a Brahman a prastha of sesamum seed.
[A prastha consists of 48 double handfuls.]
12. The expiation for killing an elephant, a horse, a buffalo, or a camel, is a fast for an entire day, and plunging in water for three times, — at sunrise, sunset and noon.
13. A man expiates the sin of killing an antelope, a monkey, a lion, a leopard, or a tiger, by a three nights' fast, and by gratifying a number of Brahmans with food.
14. Let the killer of a stag, a rohita, a boar, a sheep, or a goat, fast for an entire day, and break the fast with some such food as has not been produced by the tillage of land.
15. And so for killing any fourfooted beast, or any animal that roves in the wood, there should be a fast for an entire day, while inaudibly reciting that special hymn, which relates to the god of fire.
16. If a woman, an artist, or a mechanic, be killed, two prajapatyas is the penance prescribed, and the gratuity is a bull and ten cows.
17. Should one kill an innocent member of the military caste, or a similar Vaisya, he should expiate it by a double atikrichchhra, and a gratuity of twenty heads of cattle, 18. For killing a Vaishya who lives a Shoodra's life, or a Brdhman who perpetrates forbidden acts, the penance pre- scribed is the lunar fast, with a gratuity of thirty head of cattle.
19. If a Brahman should ever happen to kill any person of the Chandala caste, let him perform a Krichchhra praja- patya; and give a gratuity of two cows.
20. If a person belonging to the Chandala caste, should happen to be killed by one of the Kshatriya tribe, or by a Vaisya, or by a Shoodra, the slayer becomes pure by half a krichchhra.
21. If a thief, a Svapaka, or a Chandala, comes to be killed by one of the Brahmin caste, the murderer may purify himself by fasting for an entire day, and by tasting the five articles derived from a cow.
22. If a Brahman speaks to one of the Svapaka caste, or to a person of the Chandala tribe, he should speak to a member of the Brahman caste, and once recite the Gayatri verse.
23. For sleeping together with many of the Chandala caste, let a Brahman fast for full three nights. If he treads a path that a Chandala has trodden, his sin is removed by a remembrance of the Gayatri verse 24. On seeing a Chandala, let him look at the sun without a moment's delay. For touching a Chandala, let him bathe with his clothing on.
25. If a Brahman drinks water from a tank excavated by a Chandala, and if it be done without knowledge, he will be pure by omitting one meal; else it is necessary to fast for a day.
26. For drinking water raised from a well, into which a Chandala 's pot has been dipped, purity may be restored by drinking for three nights cow's urine in which half-ripe barley has been blended.
27. If a Brahman drinks water contained in a Chandala 's jar, provided he throws it up then and there, he will have to observe the prajiipatya penance.
28. But if he fails to throw the water up, and if it is assimilated into his body, let the penance prescribed be not prajapatya but krichchhra santapana.
29. A Brahman in the above case should perform a santapana; a member of the next inferior caste has to per- form a prajapatya; the penance for a Vaisya is half of the same; while for the Shoodra a quarter penance is pre- scribed.
CN, 30—31. If a Brahman, a Kshatriya, a Vaisya, or a Shoodra, should by inadvertence drink water, or curd, or milk con- tained in the vessel of the lowest castes; — then the rege- narrates are purified by Brahmakoorcha and a fast; a Shoodra by a fast and by making gifts, so far as his ability extends.
[Madhava cites a verse mentioning the following seven as the ' lowest castes ', or ' antyaja ', as they are called: — the washerman, the worker in leather, the actor, the Varuda (probably the betel- grower), the fisherman, the Meda, and the Bheel.]
32. When a Brahman through ignorance chances to eat any food that belongs to one of the Chandala caste, he should purify himself by living on half-ripe barley and cow's urine for ten nights.
33. The barley should be steeped in the cow's urine, and one mouthful thereof should be taken day by day; for ten days he must live a blameless life; this is the penance pre- scribed for him.
34. If a Chandala stays in a person's house, while his caste is not known to anybody there, — then, when his caste comes to be known, the Brahmans, when waited upon, should show a favour by prescribing the penance.
35. Brahmans well-versed in the rules of law and thoroughly conversant with all the Vedas, should propound rules which have emanated from the mouths of saints, and rescue the sinking sinner from his sin.
36. He and his servants, all should eat milk, unripe barley, cow's urine, curd and ghee; and there- should be a plunge in water at the three conjunctions, (sunrise, sunset and noon).
37. He is to eat the mixture of barley and urine with curd for three successive days; for three days again with the ghee; and with the milk he eats it three days; for full three days with each of the above-named things.
38. He must not eat it with a feeling of disgust, or as if it were the remains of another's meal, or as if it were polluted from a contact with worms. Of curd or milk, three palas are taken; and of the ghee, only a single pala.
39. Copper or bell-metal vessels become purified, by rubbing with ashes; washing in water makes all clothing clean; an earthen pot is clean by abandonment.
40. Then the saf flower, the molasses, cotton, oil, ghee, and all the paddy, [in the house] should be deposited at the door, and then the house should be set on fire.
[The above expiations are intended as a purification, when a Chandala has lived unknown in the house.]
41. Having done all this, he should thereafter gratify the Brahmans with food; and the gratuity prescribed to be given them is thirty cows, and a single bull.
42. The ground itself is rendered pure, by being plas- tered anew, by digging up, by offerings made on the fire, or by the recitation of the sacred words; it loses its pollu- tion also by the Brahmans having rested their feet upon it.
Cs. -O 43. In case of association for a month or half a month, with persons belonging to the Chandala caste, purity returns by living on cow's urine, wherewith unripe barley is mixed, during the period of half a month 44—45. If a washerwoman, or a woman of the caste that works in leather, or of the hunter, or of the fowler caste, or of that works in bamboo, should live unknown in the house of one who belongs to any of the four chief castes; — then, when the fact is known, the process for purification is half of what has been described above; the house, however, need not be burnt; but the rest of the foregoing ceremony must necessarily be performed 46. If a Chandala should enter the inside of any one's house, he must be turned out from the abode, and all the earthen vessels should be thrown away.
c 47. But an earthen vessel filled with an oily substance need not be thrown away. The house should be washed with cow-dung and water, mixed together.
48. When there is a wound or a sore on a Brahman's body, and there is a secretion of pus and blood, and worms have been generated there, — if it be asked, what should the penance be?
49. A person who has been bitten by worms, should for three days wash himself with cow- dung and with the urine of the cow, and with curd and milk, and with ghee; he should swallow the same; he would thus become pure.
50. A Kshatriya too, should become pure, by making a gift of five mashas of gold. For a Vaisya, the prescribed penance is, — the gratuity of a cow, and likewise a fast.
51 — 54. For the S'lidras, however, no fast is ordained in the case; a Shoodra is pure by the making of a gift.
When the Brahmans, who are the divinities of the earth, utter the words, — * all has been rightly performed ' — the same should be accepted with an obeisance and bending of the head; for in the said utterance from a Brahman's mouth are gathered the fruits of an agnishtoma rite. The defects in the performance of any religious rite, whether recitation, or austerities, or the performance of a sacrificial rite — are all removed, if the Brahmans signify the approval thereof. If the sinner be ill, or in distress, or fatigued, or in times of I scarcity or civil commotion, — the fast, the austerities and offerings are vicariously performed by employing a Brahman. Or the Brahmans in a body, may, out of grace, sow an indulgence to the sinful man.
^^[^IH Moll Mild r^^^MifridR^ 55. If penance is performed by employing Brahmans, all its objects are sure to be gained. Indulgence is due to a feeble man, as also to the young and the aged.
56. In case of others, indulgence would be worthy of blame. Therefore indulgence is not sanctioned by law. If from affection, or avarice, or through fear, or ignorance of the law, 57. Indulgence should be shown to a sinner; then the sin transfers itself from the sinner to those who show indul- gence in prescribing the penance. Similarly the sin will transfer itself to them, if they prescribe an impracticable penance, when the sinner is at the point of death.
-■ 58 — 60. For thereby is impeded a momentous duty. But this rule applies not to a healthy man. If, however, the prescribers of expiation, from ignorance of the law, vicari- ously perform the penance for a healthy man, and propound this rule for even him, they obstruct the real expiation of the sinful man, and sink into an impure region of woe. If a person disregards the instructions a Brahman gives, and if he performs the expiation just a A it pleases himself, his fast is fruitless; he never wins any religious merit. The form of expiation, which even a single Brahman thinks fit to pre- scribe, should be accepted by all.
[The beginning of shloka 58 is thus explained by Madhava. ' The momentous duty referred to here is the duty of calling to mind some beneficent divinity at the very moment of death, whereby all sins may be removed then and there. If an impracticable expiation is prescribed, the dying man will be in anxiety and trepidation thinking solely that he was going to die with all his sins unexpiated- And so with a preoccupied mind, the sinner does not even call the to mind, which no doubt would be deplorable. Therefore, one who undertakes to prescribe a penance should be cautious that he does not prescribe an exceedingly severe form of expiation, be- yond the power of the sinful man to perform. But this rule does not apply to a healthy man, I. e., there ought not to be any fear in prescribing the proper form of expiation if the sinner is healthy.]
61 — 62. The sayings of Brahmans must receive accept- ance; otherwise is incurred the sin of killing a child in the womb. The Brahmans are peripatetic places of pilgrimage, so are righteous persons; what they utter is like the water from a holy pool. It washes the sins of uncleanly men. What the Brahmans say is respected by the deities them- selves.
63—66. In a Brahman are united all the gods. What he says never turns false. Whether a fast, or a recitation, or an act of washing one's self, or a religious rite, pilgrim- age, or an act of some austerity, if it be performed vicari- ously by a Brahman for another, all its objects are sure to be gained. If there be worms in any food, or if the food be polluted with flies or the like, — water should be touched in the midst of eating the food, and the food itself should be touched with ashes. If a Brahman, while eating, should touch his foot with his hand, he eats the leavings of another person; and likewise he who eats off a broken plate. One should not eat, while he is wearing his shoes, nor while reclining upon a bed, nor while he is standing up.
67 — 69. Articles of food which have been looked at by a dog, or by a person of the Chandala caste, should be thrown away. What food is forbidden, and what the purification is for polluted food, I am going to tell you, just as Parasara has propounded it. If it is food, which has been already cooked, where its quantity equals an Dhaka or a droids a, and is polluted by contact with a crow or a dog, the owner of the polluted food should present himself before a number of Brahmans, and should submis- sively ask them how the food should be rendered pure. But a quantity of food equal to a drona in measure, though it be touched by the mouth of a crow or a dog-, should never be thrown away as unclean food.
70. Thirty-two prasthas make a drona, and an ddhaha is equal to two prasthas; so say Brahmans who know the Veda, who are skilled in the branches of it, and whose conduct is regulated by the Institutes of law.
r 71 — 75. From this, the learned in the Veda and in the law, may readily ascertain what quantity of food a drona or an ddhaka is. ' A Brahman should throw away a small quantity of food, if it has been touched by the mouth of a crow or a dog, or has been smelt by a cow or an ass. If a drona or an ddhaka be its measure, then there is no unclean- ness in it. That part of the food, which the saliva of the animal has made unclean, should be picked up and thrown away; then the food should be besprinkled with water touched with gold; then it should be heated near a fire. Touched with the fire, and besprinkled with water which has had a contact with gold, and purified with the hymns of the Veda which the Brahmans recite near the polluted food, it becomes fit to be eaten without a moment's hesitation. If it be oil or ghee, or milk of the cow, and if the question be, what purification is proper for it, — a small portion should be thrown away; and the oil or ghee should be strained; the milk of a cow is purified by applying the flame of a fire to it.
End of the sixth chapter.
SEVENTH CHAPTER. PURIFICATION OF MATERIALS: 1. Now follows the topic of purification of chattels, in conformity to what Parasara has said. Of wooden vessels, the purification is paring with the adze.
2. A woman becomes pure, by her monthly courses, provided she has not gone astray; a river is pure, if there is a stream in it, and if no impurities are visible on it.
3. If an elongated tank, or a well, or a reservoir, becomes unclean on any account, a hundred jars of water should be drawn and thrown away, and the remainder is rendered pure by mixing with it the five articles derived from a cow.
{_Viz., urine, dung, ghee, milk and curd.]
4. Gauri (fair) is the appellation of a female child, when she is only eight years old; rohim (scarlet) is her name when she is nine; she is a hanyd (virgin) when ten years old; thereafter she becomes similar to a female who has her courses month by month.
5. When the twelfth year is reached by the female child, if the guardian does not give her away in marriage, her fore- fathers drink, without interruption, during each succeeding month, whatever blood is passed in her courses.
6. The mother, and the father, and likewise the eldest brother, all these three relatives will go to hell, if before menstruation they neglect to marry the girl.
7. If a Brahman, deluded by ignorance and pride, comes to marry a girl of the aforesaid kind, he does not deserve to be spoken to; food should never be partaken in company with him: that Biahman becomes the husband of a Shoodra girl.
8. To remove the sin which a Brahman incurs by enjoy- ing a Shoodra female for a single night, he must for three years subsist on alms, and daily recite sacred hymns.
9. Where after sunset, a Chandala or a degraded man, or a woman in her confinement, or a corpse, has been touched — if the question be, what is the method of purifying one's self?
10. By looking at the fire, likewise at gold, and at the path by which the moon traverses the sky, and by washing himself when Brahmans have given permission to him, the sinner is rendered free from sin.
-- 11. If two Brahman women, both being then in their monthly courses, should happen to touch each other's person, they must observe a fast till the courses cease; both become pure when the third night is passed.
12. If one of two women be of the Brahman caste, and the other belong to the Kshatriya tribe, — both being in their monthly courses then, and they should happen to touch each other's person, the first must observe one half of the Krich- chhra penance, while the second only a fourth.
13. If one of two women be of the Brahman caste, and the other belong to the Vaisya tribe, — both being in their monthly courses then, and they should happen to touch each other's person, the first must observe three-fourths of the Krich- chhra penance; while the second only a fourth.
MK^H -A^MI MK^HH^KI 14. If one of two women be of the Brahman caste, and the other belong to the Shoodra tribe, — both being in their monthly courses then, and if they happen to touch each other's person, — the first must observe a Krichchhra penance, while the second becomes pure by making a gift.
15. A woman in her monthly courses, is restored to purity after having washed herself, on the fourth day. When the courses actually cease, however, it is then that she should engage herself in the performance of the rites due to the manes and the gods.
-Cl JRI -4 sW: ^rKHH^^' cT yd del ^ *, 16. When the menstrual fluid flows from day to day on account of a disease, it causes no impurity; that is, uncleanness by reason of disease alone.
17. As long as the menstrual fluid continues to flow, so long the acts and doings of the woman cannot be clean. When the courses cease, the woman becomes fit to have intercourse with, and she may then employ herself in the household duties.
18. On the first day that the blood begins to flow, the woman is comparable to a female Chandala; on the second, she is like a Brahmanicide; on the third, she may be likened to a washerwoman. On the fourth day, * however, she is entirely pure.
[ Madhava says that the comparisons imply this, — as great a sin will be incurred by having intercourse with her on those particular days, as would be incurred by having intercourse with the females is compared to.]
19. If it be necessary for a person not in health, to wash himself in order to expiate a sin, — a healthy person should wash himself for ten successive times, and every time he ie., to touch the person diseased, whereby the latter will be ren- dered pure.
20. While a Brahman has not washed himself after taking his meals, if he chances to be touched by another yet un- washed after a meal, or by a dog, or by a Shoodra, he should fast for a single night, and then swallow the five articles derived from a cow, whereby purity is restored to- him.
21. If himself unwashed, he is touched by a Shoodra, who, however, is not unwashed, — the purification is to wash him- self. If an unwashed Shoodra touches an unwashed regenerate man, the latter must perform the prajapatya penance.
22. A bronze vessel may be rendered clean, by means of ashes being rubbed upon it, provided spirituous liquor does not besmear it. But having come in contact with any sort of spirituous liquor, it can be purified only by fire, and by its surface being scraped with a sharp instru- ment.
23. Bronze vessels smelt by a cow, or polluted by a dog or a crow, or if a Shoodra has made them unclean by eating off them, are rendered pure, when they have been ten times rubbed with ashes.
24. If on a vessel made of bronze, a gargle is cast, or water which has been used in washing the feet, — it should be buried in the earth for full six months, and at the end of that period it may be again taken out and put to use.
25 — 26. Iron vessels are purified, after iron has been rubbed upon them; a lead vessel is purified by being melted in the fire. In the case of vessels made of ivory, bone, horn, silver, or gold, or of costly stones, or of conch; water should be "used for the purpose of washing them; thereafter they should be rubbed with stone. This is the purification prescribed by law.
27. Earthen vessels, by being burnt, are rendered clean; and paddy, when scoured, is rendered clean; vessels made of bamboo, or bark, and rags, linen, cotton clothing, and woolen cloth, and the birch tree bark;— these are purified by sprinkling water on them.
28. Furniture made of munja grass, and likewise the winnowing fan, fruits, all sorts of leather and hide, and grass of various kinds, and wood, and ropes — all these are purified by sprinkling on them water.
29. A painting brush, pillows, scarlet cloth, and such other things, after being dried in the sun, are to be sprinkled with water to render them pure.
30. Cats, flies, insects, moths, worms, and frogs, come in contact with both what is pure and what is the reverse of pure; but their contact transmits no impurity. So Manu has said.
31. Running water, while touching the ground, and particles of saliva, flying from each other's mouth, when a talk is held by two persons; and oily substances, that may be left, after having been partaken of as food; these are never unclean; so it has been said by Manu.
By pouring water to the ground, the half drunk water by other brahmanas become pure to be consumed as per Manu.
o 32. Betel and sugarcane, and likewise fruits, and oily substances which have been partaken of as food, and any unguent for perfuming the body, — these are never unclean on the occasion of offering a madhuparka, or on the occasion of a soma rite.
Madhuparka is a present made to an honored guest i.e madhu or honey being an essential part of it] 33. Roads, mud, and water, and boats, and paths, and grass, are purified by the sun and the wind; and so are buildings made of burnt bricks.
34. A continuous stream is never unclean, nor dust which is carried by the breeze here and there; and women, and aged persons, and infants too, are never unclean.
35. During a civil commotion, or in exile, or when ill, or in misfortune, the first consideration is to preserve one's life; practice of religion should at the time be postponed.
36. By any kind of conduct, soft or cruel, one should deliver himself from a distressed state; the practice of reli- gious rites ought to be left for a period when he is equal to the task.
37. After the misfortune is over, one should think of purification and religious rites. Thereafter purity may be recovered by him. He ought to practice religion when his troubles are past.
End of the seventh chapter.
EIGHTH CHAPTER. EXPLANATION FOR PRACTISE OF DHARMA: 1. Should cattle happen to die, while tied to a yoke, and without the owner's wish, — what should the expiation be for this involuntary sin?
2. The sin should be confessed before a number of such Brahmans as have studied the veda and its branches, as are conversant with the Institutes of Law, and devoted to their duty.
3. Brahmans who know not the Gayatri relating to Savita, who are unacquainted with the Sandhya prayers, and with the sacrifice of fire, and who betake to tillage, — are Brahmans in name only.
4. Brahmans who know not the religious rites, nor the mantras, — who make their living solely on the merit of their caste, — though gathered by thousands, cannot consti- tute a council {parishad for expounding the law).
5. Whatever is said by densely stupid and senseless people unacquainted with the law for the expiation of sin, — the same multiplies a hundred-fold into sin, and the expoun- ders are affected by the multiplied sin.