6. Where one, unacquainted with the Institutes of Law, prescribes an expiation for sin, the sinner is rendered pure — but the sin is transferred to the prescriber.
ex ^O 7. If four or three Brahmans, whose knowledge of the Veda is thorough and complete, unite in expounding a rule of law, — the exposition is to be taken as the law to be followed; — not what is declared by a thousand men of a different character.
8. In expounding a rule of law, authorities should be sought, and consulted anew; sin is in terror from persons who do the same; for law declared by them is essentially right.
9. As water deposited on a piece of stone is dried up by the sun and the wind; so sin generated by evil deeds comes to an end, when a council have declared what the atonement is.
10. The sin affects not the sinner; n attacks not the council; it is destroyed, like water from contact with wind and solar heat.
11. Four or three Brahmans, versed in the Veda, and daily worshipping the household fire, and endowed with capacity, are fit to form a council.
12. If the Brahmans be such as have not set up a sacred fire, but at the same time are thoroughly versed in the Veda and its branches, and are acquainted with what the law is, five, or three of such would form a council.
13. Of saints, possessing knowledge of the nature of the soul, Brahmans in caste, performing sacrificial rites, and who have bathed on completion of the religious ceremonies which the Veda prescribes, even one can form a council.
14. I have first declared five to be the right number; but in the absence of five, three of such as are devoted to the occupation prescribed for their caste, would be fit to con- stitute a council.
15. Besides these — whatever other Brahmans there may possibly be, who are the bearers of the Brahman name alone, — they, even though numbering thousands upon thou- sands, have not the qualification to form a council.
16. Like the figure of an elephant made of wood, or an antelope made with skin, is a Brahman who is not educated: the three merely bear the names.
17. As is the site of a deserted village, or a waterless well, or an offering, made upon what is not fire, — so is a Brahman unacquainted with the mantras.
18. As a eunuch, by uniting with women, can beget no issue; as a barren soil cannot produce a crop; as gift is fruitless, if made to an ignorant man; so is a Brahman un- acquainted with the sacred words, good for nothing.
19. As by a gradual putting of tint after tint, a picture is developed into a life-like form; so, sacraments performed with recited hymns, bring out the inherent virtue of the Brahman.
20. If Brahmans, the mere bearers of a Brahman's name, presume to prescribe a penance for sin, — they are guilty of a sin, and are destined to go to hell.
21. The Brahmans who habitually study the Veda, and are constant in performing the five sacrificial rites, even though addicted to sensual pleasure, are able to deliver all the three worlds.
22. Fire prepared on a cremating ground, can, when kindled, consume all; similarly a Brahman, who knows the Veda, though eating everything, is yet like a god.
23. It is into the water that people cast all impure things; in the same way, the burden of all sins should be cast into the fire of a superior Brahman.
24. A Brahman, ignorant of the Gayatri h3"mn, is more unclean than even a Shoodra; the Brahmans who know the nature and the sanctity of the Gayatri hymn, are honored and revered by all persons.
25. Even a Brahman of a bad character deserves re- pect; but not so a Shoodra, even though his passions may have been subdued by him. Who would quit a wicked cow, and try to milk a docile female ass?
26. The institutes of law form the car on which the Brahman mounts; the Veda is the sword which he wields; whatsoever he says is to be taken as the high- est rule of law, 27. One skilled in each of the four Vedas; one who knows what a religious duty is and what is the expia- tion for its breach; one who is competent to expound the law; one versed in the branches of the Veda; one who has studied the institutes of law; and the three, who are in any of the higher stages of life — these ten persons are the best fitted to form a council.
28. The penance should be prescribed with the approval of the king; it should never be prescribed independently of the king; but where the penance is trifling, it may be carried out (without such approval) 29. If the king intends to lay down the law, disregarding what the Brahmans say, — the sin is multiplied a hundred- fold, and, so increased, affects the king 30. Expiations should be prescribed in front of a temple; then the prescriber shall perform a Kricchra for him- self, and then recite the Gayatri hymn, the mother of the Veda.
31. The sinner must shave his head, including the coronal lock; he must plunge in the water at sunrise, sunset, and noon; he must pass a night in the midst of cows; and in the daytime must follow the footsteps of cows.
32. In heat, in rain, in cold, or when the wind is blow- ing hard, he must not seek to shelter for himself without procuring a shelter for the cow, so far as he is able.
33. Whether it be in his own, or in any other person's house, or in a field, or on a threshing-floor, — if he espies a cow consuming corn, he must not give a warning to any; nor must he warn the owne, if the calf be (stealthily) suck- ing the milk.
34. The sinner should drink water when the cows would drink; he should go to sleep when they are about to sleep; if a cow gets a fall, and sticks in the mud, he should raise her with the exertion of his utmost strength.
35. He who loses his life for a Brahman's sake, or on a cow's behalf, is freed from the sin of killing a Brahman; so also is he who has saved the life of a Brahman or a cow.
36. Having regard to the special feature of the sin, which may have been incurred by killing a cow, one should prescribe the Prajapatya penance. The two forms of expia- tion, Krichchhra and Prajapatya, may be divided into four grades.
37. For the first day the rule should be to take only a single meal; for the next day, to eat at night; for the third day, to eat what, unasked, is given to him; and on the fourth day, to live on air.
38. For two days, to have only a single meal a day; for two days to eat only at night; for two days, to eat, what, unasked, is given to him; and for two days, to subsist on air.
39. For three days to have a single meal a day, for three days to eat only at night; for three days to refrain from asking for food; and for three days, to subsist on air.
40. For four days to have a single meal (a day); for four days to eat solely at night, for four days to refrain from asking for food; and for four days to subsist on air.
41. When the penance has been finished, Brahmans should have a feast given them; and a gratuity too is to be given them; and the Brahmans should inaudibly recite the puri- ficatory sacred hymns.
42. The killer of a cow, who has feasted the members of the Brahman caste, will undoubtedly be free from sin.
End of the eighth chapter.
41. When the penance has been finished, Brahmans should have a feast given them; and a gratuity too is to be given them; and the Brahmans should inaudibly recite the puri- ficatory sacred hymns.
42. The killer of a cow, who has feasted the members of the Brahman caste, will undoubtedly be free from sin.
End of the eighth chapter.
HoHlsvzrFT: Ninth chapter Service to cows: 1. Where cows are confined, or are tied, simply with the object of protecting them from harm, no sin arises on the death of a cow, whether (the death be caused by) voluntary or involuntary action.
2. If a cow is killed by striking it with an instrument larger than a stick, then the expiation for it should be twice of what has been detailed hereinbefore.
3. On death from confinement, a quarter of the penance is to be performed; on death from binding, two quarters; on death from tying to a yoke, three quarters; the entire penance, when hitting causes the death.
4—5. Death in a pasture, or in the house, or in places difficult of access, or in rugged and uneven spots, or in rivers, seas, and other like places, or at a river's mouth, or at a spot where the conflagration of a forest has taken place is denominated death by confinement.
?
6—9. Death occurring while a bull is tied to a yoke, or with a band round the belly or neck, or with an ornament of any kind, whether, in a house or in a wood, would be death by binding, whether brought about willfully or not. If death should happen while the bull is attached to a plough, or to a cart, or oppressively burdened by men on the back, then also it is said to be caused by a tie. If a person drunk, heedless, or mad, whether conscious or unconscious of his act, whether willfully or otherwise, excited with wrath, hits the cow with sticks or stones; and the cow so hit hap- pens to be killed, the death is said to be caused by hitting.
TTftscT: Mfddl ^Tfq c^Hlfar^cl: TTcT 10. A staff as thick as the thumb, and as long as an arm, and which has been recently broken from a tree, is fresh, and has the leaves yet upon it, is denominated a danda or * stick. A 11—12. If a bull, hit with a stick, falls down, or faints; then gets up, and walks some five or seven or ten steps; or eats a mouthful; or drinks a little water; and then dies, there is no sin, and no expiation is needed; provided the bull had been previously afl9.icted with some disease.
13. If the foetus of a cow is destroyed, while it is in an amorphous state, a quarter penance is prescribed for the sin; when it has attained some distinct form, then the penance should be two quarters; by destroying a foetus which has not yet developed its consciousness, the sinner must perform three quarters.
[Madhava says that there are four states of the foetus in the womb, — viz., amorphous, morphous, unconscious, and conscious; in the amorphous, or panda condition, the foetus is but a bubble.]
14. In a quarter penance, the rule is to shave the hair all over the limbs; in two quarters, the beard likewise; in three quarters, the shaving is to be of all hair, except the coronal lock; but on killing after birth, the shaving includes the coronal lock too.
15. In a quarter penance, the gift to be made is a pair of clothes; in two quarters, a vessel made of bronze; in three quarters, a bull; and in the full, a couple of cattle is the gift prescribed.
16. If all the members of the foetus are complete, or if it be observed to have consciousness, or fully developed in its limbs, large and small — then the sinner must perform twice the penance for killing a cow.
17—18. If a person has hit a cow with a piece of stone or with a stick, — he must perform a quarter penance on break- ing a horn; and two quarters on fracturing a bone; on injury to an ear, three quaters; but the penance should be full, when death is caused.
19. On breaking a horn, a bone, or the spine about the waist, if the animal lives during the next six months, — there is no penance prescribed by law.
[Madhava says that, in case the animal survives six months, the penance prescribed for causing death need not be performed; but the penance for the particular injury must yet be performed.]
c 20. On causing a fracture or a wound, the sinner with his hand must apply some oily substance to the injured part; fodder also must be given to it, till it is restored to full strength, 21. The man must nurse it, till its entire body is rendered whole; and then, in a Brahman's presence, he is to make obeisance to it, and bid it farewell.
22. If the entire body is not rendered whole again, if the body remains injured still, — then half the penance for kill- ing a cow is to be prescribed for the sinful man.
23. If cattle are bound or confined, with a view to pro- tect them at night, and if pain is caused, by reason of load- ing or unloading the beasts, there is no sin.
24. If a bull happens to be unduly burnt, on the occa- sion of cauterizing an injured part; or if a bull is loaded beyond his strength; and if he be sent, so loaded, to cross a river, or travel over hills, — the following penances are prescribed by law: 25. On an excessive burn, a quarter of the penance; two quarters, in case of an excessive load; on boring the nose of the bullock, and putting a rope through the bore, three quarters; on causing death, the entire penance.
26. If a reckless person, using force, causes death to a cow, with a clod, a piece of wood, or a piece of stone, — the following is the penance to be prescribed for him.
27. In case of death being caused by a piece of wood, the penance santapana is prescribed by law; in case of a clod, the prajapatya penance; in case of a piece of stone, the tapta krichchhra; in a case of death being caused by A a cutting instrument, atikrichchhra is the penance.
28. Five cattle are the gratuity in the santapana pen- ance; in the Prajapatya, three cows are prescribed; it is eight cows, in the Taptakrichra penance; thirteen cows in the Atikrichchhra.
29. A On killing an animal, gift of a similar animal should be made; or some price equivalent thereto: this is in con- formity to what Manu has said.
30. If by reason of an excessive burn, a bull should die, while tied with the harness ropes, the penance is a single quarter, duly performed: so Parasara has said.
31. There are six causes by which death may be caused; confinement; bonds; loading; hitting; sending to difficult grounds; and harnessing.
32. If, while the body of the beast is carefully bound with various bonds, the animal happens to die in the house, the sinner is bound to perform half the penance prescribed for killing a cow.
33. The ropes for binding cows must not be made of cocoanut fibre, nor of flax or hemp, nor of hair, nor of munja grass, nor of the bark of a tree, nor of iron chain; should they be unavoidably bound with any such material, the owner should be ready with an axe, (to sever the bonds, ) should any emergency arise.
34. The ropes for binding (cattle) should be made of the fibres of the husk or the kusa grass; and while so fastened, the beast should have its face turned to the south; should the beast be burnt while fastened with such ropes, there is no liability to any penance ade for a religious purpose.
35. If, however, there be a piece of wood connected with the ropes of the above character, the question arises, what form of penance is prescribed by law? In such a case, one should recite the Gayatri hymn, the goddess that purifies sins, and thereby free himself from the sin.
36. If the owner sends his cattle to graze near wells and tanks, to grounds where trees are being felled, or if he sells them to persons who eat beef, — then he is affected with the sin of killing a cow, if death is caused to cattle thus dealt with.
37 — 38. On the occasion of worshipping a bull, should the bull, while being driven to run, (as a part of the ceremony of worship), have his side broken; or get his ear or heart broken or injured, by reason of falling into a well; or, while getting out of the well, get his neck or legs injured or broken; and the animal expire in that state; — in such a case, three quarters of the penance should be observed.
ex 39. If a cow dies, having, in order to drink water, entered a very deep well, or dies on an embankment by a river, or on a dyke across a river, or at artificial reservoirs for water- ing cattle, — then the owner is liable to no expiation.
40. No expiation is necessary for the death of a cow in a well, or an embankment, or an elongated or a small tank, — or in other excavations made for a religious purpose.
41. But if any one should make an excavation just at the door of a house, or at places where the cows usually dwell, or within the house for his own purposes, (the object not being to win any religious merit, ) — he is liable to an expiation, if a cow should expire by falling into it.
42. If cows, while confined or tied at night, are killed by tigers or by snakes, or are burnt to death, or killed by lightning, — there is no liability to expiate the sin.
43. If a village is attacked with flights of arrows, — in consequence whereof cows are killed, or if a house tumbles down and thereby kills cows, — or if they are killed on account of excessive rain, — there is no liability to expiate the sin.
44. For death of cows caused in course of warfare, or a conflagration, or the assault of a hostile force, — there is no necessity for a penance.
45. In a case of difficult parturition, if the cow has to be fastened for drawing the foetus out, and the animal expires in spite of every care, there is no liability to perform a penance.
\ 46. In binding or in confining cows, if a large number dies, by reason of an A error on the cattle doctor's part, penance should be directed in such a case.
- 47. When spectators keep aloof, and refrain from giving help to cows or bulls in distress they are affected by sin.
48. When a single cow is killed by many in concert, and it is not known whose stroke has actually caused the death — then the officers of the king are to subject them all to some form of ordeal, to find out the person who really killed the cow.
49. If a single cow has been put to death by many persons through a mere accident; they must each separately perform a quarter of the penance for killing a cow.
50. By seeing the blood, it is inferred that a cow has been killed; leanness shows that disease has been the cause of death; saliva about the teeth betokens the fact that the bite of some animal must have caused the death: thus is ascertained the fact of natural or violent death. Injuries other than death are inferred by facts like this, — that the animal is averse to take its food; or is unable to proceed on the way.
TTTCTTsf ^JlRidl cnTzrycTR ^c|J|-ctj>ftl 51. Manu, versed in all the branches of learning, has prescribed a general penance for killing a cow, where the special features of the sin cannot be known. He directs that a person killing a cow is to observe the lunar fast.
52. If a sinner desires to retain his hair, then he must perform a double penance; a double fee is essential for a double penance.
53. If the defaulter be a king, or the son of a king, or a learned Brahman, — the penance to prescribe in their case is, that they may dispense with the shaving of the hair.
54. For women and virgins, the shaving of the head is taken as accomplished when the entire mass of hair is raised and the top is clipped to the extent of two fingers' breadth.
55. As regards a woman, there is no shaving of the head; nor sitting or sleeping at a distance from home; nor must a woman spend the night on the grazing ground; nor in the day-time follow the steps of a cow.
A woman must not rest in the cow pen in night, follow cows in daytime, joining of rivers and in forests.
56. Specially must a woman refrain from following the cows, where, to do so would take her to rivers, and conflu- ences, and likewise to forest tracts. Women must not wear a garment of skin. Thus is penance performed in their case: 57. They should wash at sunrise, sunset, and noon; should also perform the worship of gods; the penance, whether a Krichchhra or a Chandrayana, is performed by them, while living in the midst of friends. They are to stay in the house, and to perform the penance in a pure spirit.
58. In this world, if a person, who has been guilty of the sin of killing a cow, makes an attempt to conceal the fact, undoubtedly he goes to the frightful hell Kalasutra.
59. Released from that hell, he is born again in the mortal world, a feeble and impotent man, leprous and wretched, for seven successive existences.
60. Therefore sin should ever be disclosed; and the prescribed penance should always be performed. One should forswear immoderate wrath towards a woman, a child, a cow or a Brahman.
End of the ninth Chapter.
1. Now I shall describe the penances while are salutary for all the castes. For sexual intercourse with a prohibited relation, the penance meet is Chan dray an a.
2. In the dark half of the month, one must take off from his daily food, mouthful by mouthful on each successive day; it should begin in the light half of the month; on the new moon day, there is an absolute fast; this is the rule for the Chan dray an a penance.
3. Each mouthful is to be made as big as a hen's egg; otherwise, the sinful man would be wanting in good faith, and win no religious merit; so he would not obtain freedom from the sin.
4. Having performed the penance, a feast should be given to Brahmans; a pair of clothes, and a couple of cattle, form the fee for the Brahmans, 5. Should a regenerate man commit adultery with a woman of the Chandala or Svapaka caste, he should, by order of Brahmans, fast for three successive nights.
6. And Parasara has declared, that the fee to be given is a couple of cows, whereby freedom from the sin is obtained. Should a Kshatriya or a Vaishya, cohabit with a woman of the Chandala caste, 7. He is to perform a double Prajapatya, and to pay a fee of two couples of cattle, each couple to include a female and a male.
8. If a Shoodra commits an act of guilt with a woman of the Chandala or Svapaka caste, he must perform the prajapatya penance, and give a fee of four couples of cattle, each couple to include a female and a male; 9. If a person, bereft of all sense, cohabits with his mother, or sister, or self-begotten daughter, ho must per- form a three-fold Krichchhra penance; a tire-fold Chan- drayana should also be performed; he must, likewise, cut off his male organ.
10. On cohabitation with a mother's sister, it is requisite to cut off the male organ; but if it has been done unwit- tingly, the sinner must perform a double Chandrayana. He must give ten couples of cattle, each couple to consist of a female and a male, as fee: this is the expiation as declared by Parasara.
11. On sexual union with a father's wife, or a near re- lative of the mother, or a brother's daughter, or the precep- tor's wife, a son's wife, or the wife of a brother, or the wife of a brother of the mother, or any woman of the same gotra, a three-fold Prajapatya is the expiation prescribed; a couple of cattle is the fee to be given. Thus the sinner undoubtedly gets rid of his sin.
12. On carnal intercourse with a beast, or a prostitute and the like, or with a female buffalo, or with a female camel, or with a she monkey, or with a sow, or a female ass, one should perform the Prajapatya penance.
13. On carnal intercourse with a cow, the sin is removed by three nights' fast; a cow should be presented to a Brahman as fee. On carnal connection with a female buffalo, a female camel or an ass, the sin is removed by one night ' s fast.
14. On the occasion of a civil commotion, or in a war, during a famine, or an epidemic, or when people are being carried away as captives of war, or when there is a panic (in the land), one should always look after his wife.
15. If a woman has associated with persons of the Chan- dale caste, — then a meeting of not less than ten Brahmans should be assembled, and she should proclaim her sin before them.
16. A well should be made, deep enough to sink as far as the neck, and full of cow-dung and water and mud; the woman should fast and stay within the well; and should come out at the end of an entire day and night.
17. She is to shave her head, including even the coronal hair; she is to eat unripe barley mixed with water; she is to fast for three successive nights, and stay in water for a single night.
ex 18. She must prepare a decoction with either the root, or leaves, or flower or fruit, of the creeping plant called the Sankhapushpi, mixed with gold and the five articles derived from a cow; and she is to drink this decoction; then she must live on one meal a day, until she is in menstrua- tion.
19. So long as she performs the penance, she is to dwell outside the house; after the penance has been fully per- formed, she should give a feast to Brahmans. For fee she should give a couple of cattle. This is the purification declared by Manu, the self-existent ' s son.
20. For a woman of any one of the four castes, if she is guilty of a sexual union with a Chandala, the purification is a Chandrayana. As the earth is, so is a woman; she there- fore should not be regarded as wholly unclean.
21. If a woman is enjoyed by force, or by putting her in terror, or after she has been taken as a prisoner of war; she is to perform the Shantapana penance: the sin is thus re A moved, as Parasara has said.
22. If against her will, a woman has been once enjoyed by a wicked man; she becomes pure by a Prajiipatya, and by the flow of blood during her monthly courses.
ex -o ex *> v N 23. If a person's wife drinks spirituous liquor, half his body becomes polluted by sin; there can be no expiation for him, half whose body has become polluted by sin. But he should perform a Krichchra-sdntapana, while all along re- citing the Gayatri hymn.
24. A Krichchhra-santapana consists in eating cow-dung, cow's urine, milk, curd, ghee, and water in which kusa grass has been dipped, and likewise a fast for a single night.
25. If a woman becomes pregnant b} A her paramour, at a time when her husband is dead, or is missing; — she being a wicked and a degraded woman, should be carried to the territory of a different king, and be abandoned there.
26. If a Brahman woman, goes away with a paramour, she should be regarded as totally lost; there can be no farther intercourse with her.
27. If a woman, from passion, or senselessness, abandons her relatives, her husband and sons, and goes away, she is lost, so far as her future life is concerned; — altogether lost, so far as her relations are concerned.
28. If a woman is struck with a stick or the like on account of some mischievous or senseless act, and she gets incensed and goes away, and if it be her first offence, — there is no objection to her coming back again.
cTf ^<y) TYk Mlddl" MIMcblPUinH 29. If she comes back within ten days, there is no liability to perform a penance. For ten days, a woman should not be given up as lost. But on information that she has committed the act of sin, she should be given up within ten days.
30. The husband must perform a Krichchhra penance; and the relatives, half a Krichchhra, And those who have associated with them in drinking or eating, are purified by fasting a day and night.
31. If a Brahman female goes away, although not accom- panied by a paramour, still her relatives must give her up, for fear that she may have had, after her departure from the house, sexual intercourse with a hundred men.
32. To whatever house a polluted Brahman woman goes in company of a paramour, — whether her husband's, or father's, or mother's or paramour's house, — the house itself becomes impure by reason of her presence.
33. That house should be scraped, and then wetted with the five articles derived from a cow; all the earthen vessels should be thrown away; and the clothing and the wood should be purified.
34. All furniture should be purified in the prescribed form; vessels made with shells of fruit are to be rubbed with the hair of the cow; copper vessels should be purified with the five articles derived from a cow, and those of white copper by ten times rubbing them with ashes.
35. A Brahman should perform the penance propounded by other Brahmans; he should give a fee of a couple of cattle; and should perform a double Prajapatya. For the others, the purification is a fast for a day and night, and swallowing the five articles derived from a cow.
36. Brahmans and others are purified by fasts, rites, ablutions, daily prayers and worship of gods; by recitation of sacred hymns, burnt-offerings, by acts of humanity and charity.
37. The ether, the wind, and the fire, are ever pure; and so is water lying on the ground. The hue a grass, lite sacrificial vessels, are not unclean, so long as the rites are being performed.
End of the tenth Chapter.
1. If a Brahman has partaken of any impure food, or has swallowed virile seed, or beef, or a Chandala's food, he should perform a Krichchhra-chandrayana.
2. If it be a Kshatriya or a Vaishya, he should perform half a Chandrayana. If a Shoodra has committed a sin of the above character, he should perform a Prajapatya.
3. A Shoodra should swallow the five articles derived from a cow; a regenerate man should drink Brahmakoorccha.
The fee to be given is one, two, three or four cows, in the order of castes, — beginning with the Brahman.
[Brahmakoorcha will be explained by the author a little further on. Verses 27 to 36.]
4—5. If a Brahman has partaken of a S'lidra's food, or the food of a person unclean on account of an impurity of birth, or of a person who is unfit to be associated with in the matter of food, or any food suspected to be unclean, or any prohibited food, or the leavings of what another has eaten, and if this be done either with or without knowledge, or on account of being in a condition of distress; — the Brahman, when he knows, should perform a Kricchra; and .part of the purificatory process is to drink Brahma-kirsch.
6. If any food has been polluted by being first touched with the mouth of children, or by mongooses or cats, — it will become pure on being besprinkled with water in which sesamum and the kusa grass have been dipped.
7. When a number of Brahmans have sat down A together, in a single row, to eat their food, and of them, even when one has left his plate, the others should not be made to eat their respective food.
8. If a Brahman, from ignorance, should partake of the food, after it has become unclean, by the rising of one out of a row, — then he should perform the Krichchhra penance, and likewise the Santapana, o C 3 9—10. If a regenerate man, without knowledge, partakes of the milk of a cow that has recently calved, or if he eats the white garlic, or the egg-fruit, or the red garlic, or onion, or a juicy exudation from a tree, or the property of a god, or mushrooms, or the milk of a female camel or a female antelope;- A |y fasting three nights, and eating the five articles derived from a cow, he becomes pure.
11. After knowingly eating the meat of a frog, or of a mouse, a Brahman will become pure by taking unripe barley as food.
c 12. A Kshatriya, or a Vaishya leading a religious life, and duly engaged in the ceremonies prescribed for his caste, — should on all occasions partake of food in his house, whenever a ceremony for the gods or for departed ancestors takes place in his house.
13. When a Shoodra gives a feast, a Brahman may eat ghee or milk or sesamum oil or any food cooked in some oily substance, — provided he goes to the bank of a river to eat it.
14. If a Shoodra be addicted to flesh meat and spirituous drinks, and constantly engaged in low occupations — he, like a member of the 8'vajpdha caste, should be shunned by a Brahman from afar.
15. A Brahman should never shun such S'lidras as are employed in the service of regenerate men, abstinent of spirit and flesh meat, and duly employed in their own occupation.
16—17. If a Brahman unwittingly partakes of food be- longing "to one who is unclean on account of impurity caused by birth or death,— what should be the expiation A having reference to each particular caste? In case of a S'lidra's food, unclean on account of impurity by birth, — the purification is the recitation of the Gayatri hymn for eight thousand times; — in case of a Vaishya, five thousand times; — in case of a Kshatriya, three thousand times.
18. If the food of a Brahman be partaken, then the recitation should be two thousand times. Or purity may be attained by reciting the hymn of the Somaveda, which is known under the name of the Rishi Vamadeva.
19. If dry food or milk, or any oily substance, be brought from a S'lidra's house and cooked in a Brahman's house, — that may be taken as food: — So Manu has said.
20. If at a time of distress, a Brahman has eaten in a Shoodra's house, he becomes pure by repentance; — or he should one hundred times recite the verse of the Veda named the Drupada.
21. Among the Shoodras, these are the sub-castes whose